Menachot 70 - March 22, 4 Nisan
Daf Yomi for Women - Hadran
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Menachot 69 - Shabbat March 21, 3 Nisan
Daf Yomi for Women - Hadran
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Menachot 68 - March 20, 2 Nisan
Daf Yomi for Women - Hadran
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Menachot 67 - Rosh Chodesh Nisan - March 19, 1 Nisan
Daf Yomi for Women - Hadran
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Menachot 66 - March 18, 29 Adar
Daf Yomi for Women - Hadran
The Gemara cites a second braita featuring five arguments against the Baytusi claim that the Omer offering must always be brought on the first Sunday following the first day of Pesach. The braita concludes by deriving from the biblical verses that both the harvesting and the counting of the Omer must take place at night, while the actual sacrifice is offered during the day. Rava reviews the nine rabbinic arguments presented against the Baytusim(compiled from both braitot) and systematically rejects the first three claims found in each. The Mishna continues by describing the process of...
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Menachot 65 - March 17, 28 Adar
Daf Yomi for Women - Hadran
The Mishna details the ceremony of the Omer harvest, a public event designed to openly reject the opinion of the Baytusim (Boethusians) who held that the date for the Omer offering was the first Sunday after the first day of Pesach. Before the Pesach holiday, messengers of the Beit Din tied the standing barley into bundles to facilitate a quick harvest. On the night following the first day of Passover, residents from surrounding towns gathered to watch as the harvester and the crowd engaged in a question-and-answer ceremony confirming three times each detail: "Has the sun set?", "With this...
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Menachot 64 - March 16, 27 Adar
Daf Yomi for Women - Hadran
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Menachot 63 - March 15, 26 Adar
Daf Yomi for Women - Hadran
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Menachot 62 - Shabbat March 14, 25 Adar
Daf Yomi for Women - Hadran
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Menachot 61 - March 13, 24 Adar
Daf Yomi for Women - Hadran
Rabbi Shimon derives from the words "et hamincha" that many additional menachot require hagasha (bringing the offering to the altar). However, he uses three other specific exclusions from the verse to exempt certain offerings: The two loaves and showbread: Excluded from the word "m’eleh" (from these), as these are not burned on the altar. The mincha of libations: Excluded from "v’hikriva" (and he shall bring it), as these offerings accompany animal sacrifices. Voluntary offerings of kohanim and the kohen gadol's griddle cakes: Excluded from "v’higisha" (and he shall bring it near), as...
info_outlineThe braita explains that there is no way to test techelet (blue dye), and therefore one should only purchase it from an expert. Initially, the Gemara suggested this meant there was no way to distinguish between authentic techelet and kala ilan (a vegetable-based fake). However, this was rejected because there are indeed chemical tests available, as the Gemara explains. Ultimately, the conclusion is that there is no way to test if the strings were dyed "for the sake of the mitzva" (l'shma) or merely "for a tasting" (to test the color).
The Gemara then addresses: From whom may one buy tzitzit and assume they are valid? And why is it forbidden to sell tzitzit to a non-Jew?
There is also a dispute regarding whether tzitzit is a "time-bound positive commandment" (mitzvat aseh she’hazman grama). Rav Yehuda would place tzitzit on his wife’s garments. However, Rabbi Shimon holds that it is time-bound and women are therefore exempt. The rabbis disagree with him, believing that nighttime is also a time for tzitzit. Rabbi Shimon derives from the words "And you shall see it" that the obligation only applies during the day. The Gemara brings many other drashot (interpretations) on this verse, most of which relate to the profound importance of the mitzva of tzitzit.
What is unique about the color techelet that this specific color was chosen for the mitzva? It serves as a reminder of the heavenly throne.