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Kollel Iyun Hadaf, Jerusalem

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Menachos 89


(a) How many Beitzim comprise a Log?

(b) What does Rebbi Akiva learn from the fact that, in Parshas Tzav, the Torah writes "ba'Shemen" twice in connection with the Lachmei Todah?

(c) What ojection do we raise to the initial wording 'Ilu Lo Ne'emar Ela "ba'Shemen" Echad'?

(d) How do we therefore amend the text?

(a) How much oil is therefore needed for the Todah?

(b) How many kinds of loaves does the Todah consist of?

(c) On what grounds do we reject the suggestion that the oil is divided into three equal portions (of one k'Beitzah each), one for each king of loaf?

(d) Then how *is* it distributed?

(a) Rebbi Elazar ben Azaryah disagrees with Rebbi Akiva's D'rashah from "ba'Shemen" "be'Shemen". So from where does he learn Rebbi Akiva's Din?

(b) Besides Revi'is Shemen le'Nazir, what else does he add to the list of Halachah le'Moshe mi'Sinai?

(a) What does the Tana Kama of the Beraisa learn from the Pasuk in Metzora (in connection with the Metzora Ani) "Isaron ... Balul ... ve'Log Shamen"?

(b) And what do Rebbi Nechemyah and Rebbi Elazar ben Ya'akov learn from the same Pasuk "le'Minchah ve'Log Shamen"?

(c) Rebbi Nechemyah and Rebbi Elazar ban Ya'akov maintain that the Torah needs "Isaron ... Balul ... ve'Log Shamen" to teach us - that a Minchas Ani requires one Isaron. The Rabbanan do not consider this necessary.
Why not?
From where would we otherwise know it?

(d) On what grounds do ...

  1. ... Rebbi Nechemyah and Rebbi Eliezer ben Ya'akov disagree with that? Why would we not be able to learn Metzora Ani from Metzora Ashir?
  2. ... the Rabbanan not accept Rebbi Nechemyah and Rebbi Eliezer ben Ya'akov's argument?
(a) What do the Rabbanan learn from the Pasuk "le'Minchah ve'Log Shamen"?

(b) From where do Rebbi Nechemyah and Rebbi Eliezer ben Ya'akov know that?

(c) From where do we know that the Shemen ha'Mishchah consisted of a Hin?

(d) What do we then learn from the Pasuk in ...

  1. ... Ki Sisa "Shemen Mishchas Kodesh Yih'yeh *Zeh* Li ... "?
  2. ... Pinchas "ve'Niskeihem Chatzi ha'Hin Yih'yeh la'Par ... "? How do we know that this applies to the oil as well as to the wine?
(a) The Torah writes in Tetzaveh (in connection with the oil for the Menorah) "me'Erev ad Boker".
What do we learn from there (besides the obligation to place sufficient oil in the lamps to burn all night)?

(b) How do we learn from the first interpretation that each lamp requires half a Log?

(c) Some say that they arrived at the conclusion of half a Log 'mi'Lema'alah Lematah'; others 'mi'Lematah Lema'alah'.
What is the meaning of ...

  1. ... 'mi'Lema'alah Lematah'?
  2. ... 'mi'Lematah Lema'alah'?
(d) What are the ramifications of this Machlokes? What difference does it make whether one begins with a Log and works one's way downwards, or with a Revi'is ha'Log and works one's way upward?

(e) Now that each lamp requires half a Log of oil during the long winter nights, what are the two possible ways of organizing the oil for the short summer nights?

Answers to questions



(a) Our Mishnah permits mixing the Nesachim of a bull with that of a ram (assuming that the respective Menachos have either been brought or that they too, got mixed up [Tif'eres Yisrael]).
What exactly, is the Tana referring to?

(b) On what grounds does he permit it?

(c) The Tana also permits the Nesachim of one lamb with that of another. Does it matter if one ...

  1. ... belongs to a Yachid, and the other to the Tzibur?
  2. ... is from today's Korban, and the other, from yesterday's?
(a) Why does the Tana prohibit mixing the Nesachim of a lamb with those of a bull or a ram?

(b) Under what circumstances does he permit the oil of a Nesech of a lamb that one did mix together with that of a bull or a ram?

(c) Finally, what does the Tana say about ...

  1. ... the Minchas Nesachim of the lamb that accompanied the Omer?
  2. ... the Nesech that comes with the Minchah?
(a) What does the Beraisa learn from the Pasuk in Vayikra (in connection with the Cheilev of the Shelamim) "Ve'hiktiro" (in the singular)?

(b) What Kashya does this pose on our Mishnah?

(c) How does Rebbi Yochanan answer the Kashya?

(d) We query Rebbi Yochanan from the Seifa 'Balelan Eilu Bifnei Atzman ve'Eilu Bifnei Atzman Ve'nis'arvu Kesheirin'.
How does that reflect ...

  1. ... on the Reisha 've'Ein Me'arvin Niskei Kevasim be'Niskei Parim ve'Eilim'?
  2. ... the Reisha de'Reisha 'Me'arvin Niskei Parim be'Niskei Eilim ... '?
(a) Abaye answers 'Me'arvin Yeinan Im Nis'areiv Saltan ve'Shamnan'.
What does he mean by that? How does that answer the Kashya?

(b) We refute Abaye's answer however, from a Beraisa.
What distinction does the Tana make between mixing the flour and oil of two Korbanos and mixing their wine? Why is that?

(a) How does Abaye therefore reinterpret the Reisha of our Mishnah 'Me'arvin Niskei Parim be'Niskei Eilim' (even Lechatchilah)?

(b) What will the Din then be if they have not?

(c) Why does the Tana forbid mixing the wines before the flour and the oil of the bulls and the rams have been burned, if they were not mixed together?

(d) Why is mixing the wines Lechatchilah not intrinsically included in the prohibition of mixing the Chalavim?

(a) The Torah writes in Emor (in connection with the Keves ha'Ba im ha'Omer) "u'Minchaso Sh'nei Esronim".
From where do we know that the wine of its Nesech is not double too?

(b) And what does Rebbi Elazar then learn from the fact that the Torah writes "ve'Nisko" with a 'Hey' (as if it had written "ve'Niskah"), even though it is read with a 'Vav'?

(c) Why is this latter Pasuk necessary? Why might we have thought otherwise?

(a) What happens to an Asham that is Shechted she'Lo li'Shemo?

(b) What does Rebbi Yochanan say about an Asham Metzora that is Shechted she'Lo li'Shemo.
Why should an Asham Metzora be different than other Ashamos?

(c) Rebbi Yochanan gives his reason as 'she'Im I Atah Omer Kein, Paslaso'. Why is that? If, without the Nesachim, it is not fit to be brought as an Asham Metzora, why can it not be brought as ...

  1. ... an Olah?
  2. ... as an Asham Nedavah?
(a) What does Rav Menashya bar Gada ask from where one Shechted she'Lo li'Shemo ...
  1. ... Keves ha'Ba im ha'Omer?
  2. ... Tamid shel Shachar?
  3. ... Tamid shel Bein ha'Arbayim?
(b) Abaye answers that this is indeed the Halachah in all three cases. Then why did Rebbi Yochanan not mention them?

(c) Rebbi Aba disagrees.
On what grounds does he consider an Olah different than an Asham in this regard?

(d) We cite a Beraisa that corroborates Rebbi Yochanan's ruling.
What alternative case does the Tana present with regard to the Asham, besides 'Shachto she'Lo li'Shemo'?

Answers to questions

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