POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Menachos 66
MENACHOS 66 - dedicated by Moishe Schwerd of Kew Gardens Hills, NY. May he
and his family be blessed with good health and continued growth b'Ruchniyus
1) WHEN WE START COUNTING THE "OMER" (cont.)
(a) (Continuation of Beraisa #2 - R. Yehudah ben Beseira): It
says "Tispar Lach" - the count depends on Beis Din;
2) PREPARING THE "OMER"
1. It cannot be the day after Shabbos, for everyone
knows that himself, without Beis Din.
(b) R. Yosi says, "Mi'Macharas ha'Shabbos" - the day after
2. (This is unlike R. Yehudah ben Beseira in Beraisa
#1. Some delete 'ben Beseira' from the text (this
teaching is of R. Yehudah), others say that there
were two Tana'im named R. Yehudah ben Beseira.)
1. Suggestion: Perhaps it means after Shabbos
Bereishis, i.e. Shabbos of Pesach!
(c) Another proof - it says "Shabbos" at the end and at the
beginning - just like the end is a Regel, and Shabbos is
next to the start of the Regel, also the beginning.
2. Rejection: It only says "Shabbos", it does not
specify - this could be any Shabbos of the year!
(d) Contradiction (R. Shimon ben Elazar): It says "Sheshes
Yomim Tochal Matzos", and it says "Shiv'as Yomim Matzos
(e) Resolution: Matzah that may not be eaten for seven days
(i.e. Chadash, which is forbidden until the Omer is
brought) may be eaten for six days (this teaches that the
Omer is brought on the second day of Pesach.)
(f) Suggestion: "Mi'Yom Havi'achem Tisperu" - perhaps we reap
and bring the Omer, and we may start counting any time
(g) Rejection: "Mi'Yom Havi'achem" (you must start that day.)
(h) Suggestion: Perhaps "Mi'Yom Havi'achem" teaches that we
reap, count and bring the Omer during the day!
(i) Rejection: "Sheva Shabasos Temimos Tihyenah" - the weeks
must be Temimos (complete), so we must start counting at
(j) Suggestion: Perhaps we reap, bring and count at night!
(k) Rejection: "Mi'*Yom* Havi'achem".
(l) Question: How do we fulfill both verses?
(m) Answer: We reap and count at night, we bring during the
(n) (Rava): One can challenge every Tana, except for the last
two Tana'im of each Beraisa:
1. We challenge R. Yochanan ben Zakai - the verses he
learns from are needed for Abaye's teaching.
(o) (Abaye): It is a Mitzvah to count the days, and a Mitzvah
to count the weeks.
i. (Abaye): It is a Mitzvah to count the days, and
a Mitzvah to count the weeks.
2. We challenge R. Eliezer and R. Yehoshua - granted,
they prove that "Shabbos" refers to Yom Tov, but
perhaps it refers to the last day of Pesach!
3. We cannot challenge R. Yishmael or R. Yehudah ben
Beseira (in Beraisa #1.)
4. We challenge R. Yosi b'Rebbi Yehudah - perhaps the
Torah says that we count 50 days for seven full
weeks, excluding the days from Pesach until the
first Motzei Shabbos after Pesach!
5. We challenge R. Yehudah (ben Beseira) (in Beraisa
#2) - perhaps we count from the last day of Pesach!
6. R. Yosi realized that his first proof could be
challenged (it is R. Eliezer's proof), so he brought
a second proof.
(p) Rabanan of Rav Ashi's academy counted the days and the
(q) Ameimar counted the days but not the weeks;
1. He holds that there is no Mitzvah today, only a
remembrance to the Mitzvah when the Mikdash stands,
it suffices to count the days.
(a) (Mishnah - R. Meir): They reaped the Omer and put it in
boxes; they brought it to the Azarah and singed it over
fire, in order to fulfill the Mitzvah of Kali (roasted);
(b) Chachamim say, they beat it with reeds and cabbage stalks
(they are soft), in order not to mash it; it is put into
an Aviv (a copper vessel) with holes, it is roasted
(c) It was spread out in the Azarah to be exposed to the wind
to dry out. It was put in a bean grinder, it was sifted
through 13 sifters, an Isaron was extracted;
(d) The remainder was redeemed - it is exempt from Ma'aser,
but Chalah must be separated (if one makes a dough from
(e) R. Akiva says, Chalah and Ma'aser must be taken.
(f) (Gemara - Beraisa - R. Meir): "Aviv" - this is the first
(g) "Kaluy ba'Esh" - Yisrael singe it in fire; in order to
fulfill the Mitzvah of Kali;
(h) Chachamim say, if it was singed in fire it would not be
called Kali - Kali is something roasted in Kalil (a
3) "MIRU'ACH" OF "HEKDESH"
1. There was a pipe used by sellers of parched grain;
it had many holes, like a sifter, to allow heat of
the fire to enter everywhere.
(i) Question: "Aviv Kaluy...Geres" - is it Kaluy (parched)
when it is still Aviv (before it is ground), or when it
is Geres (flour)?
(j) Answer: "Ba'Esh" separates between Kaluy and Geres,
teaching that Kaluy refers to Aviv.
(k) "Karmel" - it is Rach (soft - we transpose the letters of
'Kar' to spell 'Rach') and Mal (it can be beaten by
(l) Support: Similarly, other verses are expounded as
1. "V'Ish Ba...Lechem Bikurim Lechem Se'orim v'Charmel
*B'TZiKLONo* Va'Yomer Ten la'Am v'Yochelu" - *B*a
v'Ya*TZ*a*K* *L*anu *v*'Achalnu v'*N*aveh Havah (he
came and poured for us, and we ate; it was nice);
2. "*N*i*SALS*a*H* ba'Ahavim" - *N*isa v'Ni*T*en
v'N*AL*eh v'Ni*S*mach v'Nis*CH*atei ba'Ahavim" - an
adultress entices, let us talk, we will rejoice and
stroll in love.
3. "Kenaf Renanim *N*e'*EL*a*S*a*H*" - *N*osei *OL*eh
v'Ni*SCH*atei - the Bar Yuchni (a large bird) goes
up and gently lays its egg down into its nest.
4. "Ki *Y*a*R*a*T* ha'Derech l'Negdi" - *Y*ar'asah,
*R*a'asah, Na*T*sah (Bilam's donkey feared, saw and
5. (Tana d'vei R. Yishmael): "Charmel" - Kar Malei
(like a full pillow, e.g. stuffed with feathers.)
(a) (Mishnah - R. Akiva): Chalah and Ma'aser must be taken.
(b) (Rav Kahana): R. Akiva says that (in general) Miru'ach
(final processing) of Hekdesh does not exempt from
(c) Question (Rav Sheshes - Beraisa) Question: What was done
with the rest of the three Sa'im reaped (after an Isaron
for the Omer was extracted?)
1. Answer: It was redeemed, anyone could eat it; it is
exempt from Ma'aser, Chalah must be separated;
(d) Answer: Chachamim thought that he agrees, he answered
that he argues with this also.
2. R. Akiva says, Chalah and Ma'aser must be taken.
3. Chachamim: This is like a normal case of grain
redeemed from Hekdesh, it is exempt from Ma'aser,
Chalah must be separated.
i. Summation of question: If Chachamim tried to
bring a proof against R. Akiva from a normal
case, surely R. Akiva agrees that Miru'ach of
(e) Question (Rav Kahana bar Tachlifa - Beraisa - R. Akiva):
Chalah and Ma'aser must be taken, because Hekdesh only
buys (with Shekalim of Terumas ha'Lishkah) what is needed
(the rest was never Hekdesh!) (Rav Kahana is refuted.):
(f) (R. Yochanan): (Really, R. Akiva holds that Miru'ach of
Hekdesh exempts - in the Mishnah) he is Mechayev because
Hekdesh buys only what is needed.
(g) (Rava): Surely, Miru'ach of Hekdesh exempts;
1. Even R. Akiva is Mechayev only because Hekdesh buys
only what is needed, he agrees that what was truly
Hekdesh (at the time of Miru'ach) is exempt.
(h) (Rava): Tana'im argue about Miru'ach of a Nochri:
1. (Mishnah - R. Meir and R. Yehudah): We may Torem
produce of a Yisrael (make it Terumah) on (i.e. to
exempt) produce of a Yisrael, we may Torem produce
of Nochrim or Kusim (questionable converts, they are
considered like Nochrim) on that of Nochrim or
Kusim, we may Torem anyone's produce on anyone
2. R. Yosi and R. Shimon say, we may Torem from Yisrael
on Yisrael, from Nochri on Kusi or vice-versa, but
we may not Torem from Yisrael on Nochri or Kusi or