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"language": "en",
"title": "Menachot",
"versionSource": "https://www.sefaria.org",
"versionTitle": "Sefaria Community Translation",
"versionTitleInHebrew": "תרגום קהילת ספריא",
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"heTitle": "מנחות",
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" And the four [species] in the <i>lulav</i> (Lev. 23:40): \"And you shall take\" - a complete taking.",
"R. Chanan b. Rava said: This is when he doesn't have, but if he has [all four], it doesn't prevent him from fulfilling the mitzvah.",
"But did we not teach in a Baraitha: Of the fours species in the <i>lulav</i>, two of them give fruit, and two do not give fruit. Those which give fruit are connected to those which do not, and those which do not are connected to those which give fruit, and one does not fulfill his obligation until they are all in one union.",
"And so too Israel do not appease [G-d] until they are all one union, as it is said: (Amos 9:6) \"It is He that buildeth His upper chambers in the heaven, And hath founded His vault [lit. union] upon the earth\"",
"It is a Tanna, as we taught: A <i>lulav</i>, whether in a union or not in a union, is Kosher. R. Yehuda says: Unified, kosher; not unified, invalid.",
"What is R. Yehuda's reasoning? He learned \"taking\" \"taking\" from the hyssop bundle. Just as there it is a bundle, so too here it is a bundle.",
"And the Rabbis? They do not learn \"taking\" \"taking\".",
"That which we have taught, who does it follow? A <i>lulav</i>, it is a mitzvah to bundle it, but if one did not, it is Kosher. Who does it follow? If R. Yehuda, if he did not bundle it, why is it Kosher? If it is the Rabbis, why is it a mitzvah.",
"It is the Rabbis. And what is the mitzvah? Because of (Exodus 15:2) \"This is my God, and I will glorify Him;\"."
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"Rabbi Yehudah said, \"Rav said, \"When Moshe ascended to the heavens, he found the Holy One, Blessed be He, sitting and attaching crowns to the letters. He said before Him, \"Master of the Universe! Who is staying your hand?\" He said to him, \"There is one man man who will exist after many generations, and Akiva the son of Yosef is his name, who will in the future expound on every crown and crown piles and piles of laws.\"",
"He said before Him, \"Master of the Universe! Show him to me.\" He said to him, \"Turn backwards.\" He went and sat at the end of eight rows [of students in Rabbi Akiva's Beit Midrash], and he did not know what they were talking [about]. He got upset. When he [Rabbi Akiva] got to [teaching] something, his students said to him, \"Teacher, from where do you learn this?\" He said to them, \"It is a law [that was taught] to Moshe at Sinai.\" He calmed down.",
"He returned and came before the Holy One, Blessed be He, and said before Him, \"Master of the Universe! You have a man like this, and You are giving the Torah through me?\" He said to Him, \"Be silent. This is what I have decided.\" He said before Him, \"Master of the Universe! You have shown me his Torah; show me his reward.\" He said to him, \"Turn backwards.\" He turned backwards, and saw that they were flaying his flesh with [iron] combs. He said before Him, \"Master of the Universe! Such Torah, and such reward!\" He said to him, \"Be silent. This is what I have decided.\""
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"And he makes a space above and a space below and he makes its passages open I said to him Rabbi, what is the reason? He said to me, Since they are not adjacent in the Torah.",
"And Rav Hananel said, Rav said, The law is in accordance with Rabbi Shimon son of Elazar. Is this not regarding the open ones?",
"No, regarding the space. And how much space? Rav Menashya son of Jacob said, and some say Rav Shmuel son of Jacob said, Like the space of the clasp of scribes.",
"Abaye said to Rabbi Joseph And do you not explain that when Rav said it it was regarding spacing? But behold Rav holds by custom, and now the people are accustomed to closed",
"For Rabbah said, Rav Kahana said, Rav said, If Elijah were to come and say, they perform halitsah with a shoe, they should listen to him. [If he were to say] they should not perform halitsah with a sandal, they should not listen to him, for the nation already have the custom with a sandal.",
"And Rabbi Joseph said, Rabbi Kahane said, Rav said, If Elijah were to come and say, they should not perform halitsah with a shoe, they listen to him. [If he were to say] they should not perform halitsah with a sandal, they should not listen to him, for the nation already has the custom with a sandal.",
"What is the difference between them? Whether a shoe is ab initio. Rather, learn from it that it was regarding spacing.",
"Rav Nahman son of Isaac said, It is a commandment to make them closed, and if he made them open he has done well. What is open? As Rabbi Shimon son of Elazar said, even open.",
"Let us say it helps [support this opinion]: Similarly, a Torah scroll that has worn out, and phylacteries that have worn out, they should not make them into a mezuzah because one does not demote from a more sever holiness to a lighter one. But if one could demote, one could make [phylacteries and Torah scrolls into mezuzahs]! Why?",
"These are closed and these are open! Perhaps to fill in.",
"But if one could demote, one could make [phylacteries and Torah scrolls into mezuzahs]? But was it not taught in a Baraita: It is a law to Moses from Sinai, phylacteries on kelaf and mezuzah on dukhsustos. Kelaf on the side of the flesh; dukhsustos on the side of the hair. That is the ideal way to do the mitzvah.",
"But was it not taught in a Baraita: If he did otherwise, it is invalid! [That is only] regarding phylacteries. but was it not taught in a Baraita, if he did otherwise either regarding this or that, it is invalid! Both are regarding phylacteries, and one is if he wrote on kelaf on the side of the hair, and one"
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"And Rav Hananel said, Rav said The underside of the phylacteries is a law to Moses from Sinai. Abaye said The rim of the phylacteries[through which the strap passes] is a law to Moses from Sinai. And Abaye said The shin of phylacteries is a law to Moses from Sinai, and the groove must reach to the place of the stitches...",
"Rav Dimi from Nehardea said ",
" ",
"Rabbi Isaac said Black straps are a law to Moses from Sinai. This is contradicted by a Baraita: Phylacteries should not be tied except with their own type [of material], whether green or black or white; He should not make them red because of disgrace and another thing.",
"Rabbi Judah said It happened with a student of Rabbi Akiva, that he would tie his phylacteries with strips of tekhelet, and he did not say anything to him. Is it possible that that righteous one saw his student and did not object to him? He said to him Certainly He did not see him, and if he saw him he would not have let him.",
"It happened with Hyracnus the son of Rabbi Eliezer son of Hyracnus that he would tie his phylacteries with strips of purple, and he did not say anything to him. Is it possible that that righteous one saw his son and did not object to him? They said to him Certainly he did not see him, and if he saw him he would not have let him.",
"It is taught, however Whether green or black or white! It is not a contradiction Here [refers to colors] on the inside, here on the outside.",
"If on the inside, what disgrace and another thing could there be? Sometimes they turn around.",
"It was taught Square phylacteries is a law to Moses from Sinai...."
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" It has been taught ... (Numbers 15:39) “and you will see it”, this excludes clothing worn at night."
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" It is needed by them for like that which is learned, \"'On the four corners of your covering' (Deuteronomy 22:12) – and not three.",
"You say, 'four and not three' – but maybe it is actually four and not five? When it says, 'with which you cover yourself,' behold that is one with five. So what do I establish [from] 'on the four?' Four – and not three. ",
"And what did you see to include one with five and to exclude one with three? I include one with five, as within five there is four, and I exclude one with three, as within three there is not four.\"",
"And Rabbi Shimon? He extrapolates it from \"that.\" And our rabbis? \"That\" does not imply [anything].",
"And our rabbis, what do they do with, \"and you will see it\" (Numbers 15:39)? It is needed by them for like that which is learned, \"'And you will see it and remember' – see this commandment and remember another commandment that depends upon it. And which one is that? That is the recitation of Shema.\" As it is learned, \"From when do we recite the Shema in the morning? From when he recognizes the difference between turquoise (<i>tekhelet</i>) and white (which are both found in the fringes). ",
"And we [also] learned otherwise: \"'And you will see it and remember' – see this commandment and remember another commandment that is adjacent to it. And which one is that? That is the commandment of forbidden mixtures (<i>kelayim</i>), as it is written, 'Do not wear <i>shatnez</i>, wool and linen together. Make for yourselves fringes' (Deuteronomy 22:11-12).\"",
"And we [also] learned otherwise: \"'And you will see it and remember all the commandments of the Lord' – once a man is obligated in this commandment, he is obligated in all of the commandments.\" And that is [according to] Rabbi Shimon, who said that it is a positive time-bound commandment.",
"And we [also] learned otherwise: \"'And you will see it and remember all the commandments of the Lord' – this commandment is equal to all of the other commandments.\"",
"And we [also] learned otherwise: \"'And you will see it and remember […] and do them' – seeing leads to remembering and remembering leads to doing. And Rabbi Shimon bar Yochai said, 'Anyone who shows alacrity in this commandment will merit to receive the face of the Divine Presence. It is written here, \"And you will see it (<i>oto</i>),\" and it is written there (Deuteronomy 6:13), \"You shall fear the Lord, your God, and He (<i>oto</i>) will you serve\"'\"",
"The rabbis taught, “Beloved is Israel, since the Holy One, blessed be He, surrounded them with commandments: On their heads are tefillin and on their forearms are tefillin, and tsisit (fringes) are on their clothes and a mezuzah on their entrances; and about them it states (Psalms 119:164), 'Seven times a day have I have praised You for Your righteous judgments.' And at the time that David entered the bathhouse and saw himself standing naked, he said, 'Woe is to me that I am standing naked without commandments.' And once he remembered about the circumcision on his flesh, his mind was put at ease. After he left, he said song about it, as is stated (Psalms 12:1),",
"'For the choirmaster upon the <i>Sheminit</i> (an eight stringed instrument, which also means, the eighth), a psalm of David' - about the circumcision that was given on the eighth [day].\" ",
"Rabbi Eliezer ben Yaakov says, \"Everyone who has tefillin on his head and tefillin on his forearm and tsitsit on his clothes and a mezuzah at his entrance, it is all subject to a presumption that he will not sin, as it is said, 'and the three-fold cord will not easily be broken' (Ecclesiastes 4:12). And it says, 'The angel of the Lord encamps round about them that fear Him, and delivers them' (Psalms 34:8).",
"It was taught, \"Rabbi Meir used to say, 'How is turquoise differentiated from all the colors? Because turquoise is similar to the sea, and the sea is similar to the firmament, and the firmament is similar to the Throne of Glory, as it is stated, \"and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness,\" and it is written, \"a throne, as the appearance of a sapphire stone.\"'\"",
"It was taught, \"Rabbi Meir used to say, 'Greater is the punishment of [someone who does not wear] white than the punishment of [someone who does not wear] turquoise. A parable: to what is the thing similar? To a king of flesh and blood who told two servants: to one he said, \"Bring me a seal of clay\"; and to one he said, \"Bring me a seal of gold.\" And both of them sinned and did not bring [the seals]. To which is there a larger punishment? You would say, the one to which he said, \"Bring me a seal of clay,\" and he did not bring it.'\"",
"It was taught, \"Rabbi Meir used to say, 'A person must make one hundred (<i> meah</i>) blessings each day, as it is stated (Deuteronomy 10:12), \"And now Israel, what (<i> mah</i>) does the Lord, your God, ask of you.\"",
"Rav Ḥiyya, son of Rav Avya, would endeavour to make up this number by the use of spices and delicacies (for which a blessing is required).",
"It was taught in a Baraisa: R' Meir used to say: \"A man is obligated to recite three blessings every day, and they are the following: ...Who has made me a Jew; ...Who has not made me a woman; ... who has not made me a boor\"",
"Rav Acha Bar Yaakov heard his son reciting the blessing of \"...who has not made me a Boor.\" He said to him \"Is it proper to recite blessings to this extent?\" He (his son) said to him \"Then what blessing should one recite instead?\" He replied: \"Who has not made me a slave\" But isn't [a slave] the same as a woman? a slave..."
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" (Leviticus 6:10) You shall not bake Chametz, only Matzah"
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"......as [the verse] says \"count for yourself\". The counting (sefirah) is dependant on beis din (the courts). Therefore the Shabbos of creation cannot be included, because it's count is counted by everyone. ",
"Rabbi Yosi says, \"From the day after Shabbos\" refers to the day following Yom Tov (first day of Pesach) You want to say it is referring to [the day after] Yom Tov, or perhaps it is referring to the day after the Shabbos of Creation (ie. Sunday)? I will prove it Does the verse say \"On the day after Shabbos that is during Pesach\"? But it doesn't say that. Rather it says \"The day after Shabbos\". The entire year is full of Shabbatot (plural Shabbos). Go find out which Shabbos it is referring to. ",
"Furthermore, it says \"Shabbos\" below, and there is a verse above that says \"Shabbos\". Just like there it is referring to the holiday and the beginning of the holiday. So too here it is referring to the holiday and the beginning of the holiday. ",
"Rabbi Shimon ben Elazar says, One verse says (Deuteronomy 16:8) \"for six days you shall eat Matzah.\" and another verse says (Exodus 12:15) \"for seven days you shall eat Matzot\". How can that be reconciled?"
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" From the words of R. Jose, we can learn that even one who only studies one chapter in the morning and one chapter in the evening has kept the commandment \"These words of Torah shall never depart your mouth\" (Joshua 1:8).",
"R. Johanan said in the name of R. Shimon b. Yochai, even one who only recites the Shema in the morning and evening [prayers] has kept the commandment of \"never depart your mouth\", but it is forbidden to teach this law to common people. And Raba said: It is obligatory to teach this to common people!"
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