{"id":13775,"date":"2011-06-16T20:19:10","date_gmt":"2011-06-16T20:19:10","guid":{"rendered":"http:\/\/production.ou.org\/life\/other\/masechet_menahot_93a99b\/"},"modified":"2015-10-15T13:57:26","modified_gmt":"2015-10-15T18:57:26","slug":"masechet_menahot_93a99b","status":"publish","type":"post","link":"https:\/\/www.ou.org\/life\/torah\/masechet_menahot_93a99b\/","title":{"rendered":"Masechet Menachot 93a-99b"},"content":{"rendered":"<p><em>The Coming Week&#8217;s Daf Yomi by Rabbi Adin Steinsaltz<\/em><\/p>\n<p><em>This essay is based upon the insights and chidushim (original ideas) of Talmudic scholar Rabbi Adin Steinsaltz, as published in the Hebrew version of the Steinsaltz Edition of the Talmud.<\/em><\/p>\n<p><strong><u>Menachot 93a-b: The place of women in the Temple<\/u><\/strong><\/p>\n<p>As we learned on <a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=2355\">yesterday&#8217;s <em>daf<\/em><\/a>, <em>semikha<\/em> &#8211; laying of hands on the sacrifice &#8211; is one of the essential activities associated with individual <em>korbanot<\/em>. The <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishna<\/a> on today&#8217;s <em>daf<\/em> teaches that all who bring a sacrifice must perform the act of <em>semikha<\/em>, with certain exceptions. Among those listed as an exception are women.<\/p>\n<p>The source quoted by the <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> for this ruling appears together with sources limiting a servant or an agent performing <em>semikha<\/em> on behalf of someone else, which, in the case of a woman, would be her husband. Based on this, most commentaries understand the Mishna as limiting women from performing <em>semikha<\/em> on her husband&#8217;s sacrifice; with regard to her own sacrifice the source that frees a woman from the obligation to perform <em>semikha<\/em> appears in <a href=\"http:\/\/www.ou.org\/about\/judaism\/tw.htm#vayikra\">Vayikra<\/a> <a href=\"http:\/\/mechon-mamre.org\/p\/pt\/pt0301.htm\">1:2<\/a> (see <em><a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=1153\">Kiddushin<\/a><\/em> <a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=1193\">36b<\/a>), although <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=427&amp;letter=J\">Rabbi Yossi<\/a> permits them to do so (see <em><a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=32\">Eruvin<\/a><\/em> <a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=129\">96b<\/a>).<\/p>\n<p><a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#baaleitosafot\">Tosafot<\/a> ask why there is a need for the <a href=\"http:\/\/www.ou.org\/about\/judaism\/torah.htm\">Torah<\/a> to free women from the obligation to perform <em>semikha<\/em>, since it is a <em>mitzvat asei she-hazeman grama<\/em> &#8211; it is a positive, time-bound commandment, which women are generally not obligated to perform &#8211; since <em>semikha<\/em> is performed only during the day and not at night. Many answers are offered in response to this question.<\/p>\n<ul>\n<li>Tosafot suggest that since the commandment of <em>semikha<\/em> and that of <em>shechita<\/em> (slaughtering the sacrifice) are connected, we might have thought that just as a sacrifice can be slaughtered by a woman, similarly she would be obligated in <em>semikha<\/em>.<\/li>\n<li><a href=\"http:\/\/en.wikipedia.org\/wiki\/Akiva_Eger\">Rabbi Akiva Eiger<\/a> argues that it is incorrect to assume that simply because it is performed during the day, <em>semikha<\/em> should be considered a <em>mitzvat asei she-hazeman grama<\/em>. According to his view, only the <em>shechita<\/em> must be done during the day. The fact that <em>shechita<\/em> is performed immediately after <em>semikha<\/em>, leads us to perform <em>semikha<\/em> during the day, but that is only for technical reasons.<\/li>\n<li>The <a href=\"http:\/\/en.wikipedia.org\/wiki\/Yehudah_Aryeh_Leib_Alter\">Sefat Emet<\/a> points out that sacrifices themselves are <em>mitzvot asei she-hazeman grama<\/em>, yet women offer sacrifices much as do their male counterparts. We can therefore conclude that the rule freeing women from performing positive, time-bound commandments does not apply to the sacrificial service.<\/li>\n<li>Finally, in his <em>Netivot ha-Kodesh<\/em>, Rabbi Avraham Moshe Salmon suggests that we should not view <em>semikha<\/em> as being the responsibility of the person offering the sacrifice, but as an obligation connected to the sacrifice itself. From that perspective one could have suggested that even a sacrifice brought by a woman would require <em>semikha<\/em>.<\/li>\n<\/ul>\n<hr \/>\n<p><strong style=\"line-height: 1.5;\"><u>Menachot 94a-b: Shaping the Showbread in the Temple<\/u><\/strong><\/p>\n<p>The eleventh <em>perek<\/em> of <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#masechet\">Masechet<\/a> <a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=2264\">Menachot<\/a><\/em> begins on today&#8217;s <em>daf<\/em> and its focus is on two offerings &#8211;<\/p>\n<ul>\n<li><em>Shetei ha-lechem<\/em> &#8211; the two loaves brought on Shavuot, celebrating the new wheat harvest (see <a href=\"http:\/\/www.ou.org\/about\/judaism\/tw.htm#vayikra\">Vayikra<\/a> <a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0323.htm#17\">23:17<\/a>)<\/li>\n<li><em>Lechem ha-panim<\/em> &#8211; <a href=\"http:\/\/en.wikipedia.org\/wiki\/Showbread\">Showbread<\/a>, the 12 loaves placed on the table in the <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#beithamikdash\">Temple<\/a> on a weekly basis (see Vayikra <a href=\"http:\/\/mechon-mamre.org\/p\/pt\/pt0324.htm#5\">24:5-8<\/a>)<\/li>\n<\/ul>\n<p>These two offerings differ from all other <em>menachot<\/em> inasmuch as they are baked in a pan that gives them a specific form and are eaten whole by the <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/jl.htm#kohen\">kohanim<\/a><\/em>. The majority of the <em>perek<\/em> is dedicated to the <em>leham ha-panim<\/em> that has many details, both with regard to the loaves themselves as well as the table on which they are placed in the Temple. The <a href=\"http:\/\/www.ou.org\/about\/judaism\/torah.htm\">Torah<\/a> does not describe how they were to be kneaded and baked, nor does it specify what their actual shape should be. Although there is some description of the table, its details are unclear, and we have little information about the utensils that are attached to it.<\/p>\n<p>The <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> asks about the shape of the <em>lechem ha-panim<\/em>, and we find a disagreement between <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=241&amp;letter=H\">Rabbi Chanina<\/a> who says that they were shaped like a <em><a href=\"http:\/\/www.steinsaltz.org\/Teivah_prutzah.php\">teivah prutzah<\/a><\/em> &#8211; an open box &#8211; and <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=357&amp;letter=J\">Rabbi Yochanan<\/a> who says that they were shaped like a <em><a href=\"http:\/\/www.steinsaltz.org\/Sefinah_rokedet.php\">sefinah rokedet<\/a><\/em> &#8211; a boat dancing on the waves.<\/p>\n<p>The <em><a href=\"http:\/\/en.wikipedia.org\/wiki\/Avrohom_Yeshaya_Karelitz\">Chazon Ish<\/a><\/em> argues that the disagreement between Rabbi Chanina and Rabbi Yochanan was not what the requirement was for the <em>lechem ha-panim<\/em>, rather what was the common practice in the Temple, since either method would be acceptable. In fact, the Gemara reaches no conclusion about this question, even though the volume of dough would be different depending on the shape that was used. This presents no problem since it is certainly possible to use a given amount of raw ingredients &#8211; which are enumerated in the Torah &#8211; and make a dough that is more solidly or loosely prepared.<\/p>\n<hr \/>\n<p><strong style=\"line-height: 1.5;\"><u>Menachot 95a-b: Where was the Showbread prepared?<\/u><\/strong><\/p>\n<p>As we learned on <a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=2357\">yesterday&#8217;s <em>daf<\/em><\/a>, many of the rules of <em>Shetei ha-lechem<\/em> &#8211; the two loaves brought on <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/s.htm#shavuot\">Shavuot<\/a><\/em>, celebrating the new wheat harvest (see <a href=\"http:\/\/www.ou.org\/about\/judaism\/tw.htm#vayikra\">Vayikra<\/a> <a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0323.htm#17\">23:17<\/a>) &#8211; and the<em> <a href=\"http:\/\/en.wikipedia.org\/wiki\/Showbread\">Lechem ha-panim<\/a><\/em> &#8211; the 12 loaves places on the table in the <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#beithamikdash\">Temple<\/a> on a weekly basis (see Vayikra <a href=\"http:\/\/mechon-mamre.org\/p\/pt\/pt0324.htm#5\">24:5-8<\/a>) &#8211; are similar to each other. The <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishna<\/a> on today&#8217;s <em>daf<\/em> discusses where these offerings must be prepared.<\/p>\n<ul>\n<li>The <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/tw.htm#tanna\">Tanna<\/a> Kamma<\/em> teaches that they are kneaded and arranged outside of the Temple precincts, but that they are baked in the Temple courtyard,<\/li>\n<li><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=632&amp;letter=J\">Rabbi Yehuda<\/a> rules that all of their preparations must be done in the area of the Temple,<\/li>\n<li><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=774&amp;letter=S\">Rabbi Shimon<\/a> teaches that they can be prepared and baked either in the Temple courtyard, or outside of it in Bet Pagi, which was outside of the Temple grounds.<\/li>\n<\/ul>\n<p>The source for these different opinion stems from how the <em>tanna&#8217;im<\/em> viewed the sanctification of the offerings. According to the <em>Tanna Kamma<\/em>, they do not become holy until they are baked, so there is no reason for the preparatory activities like kneading and arranging the loaves to be done on the Temple grounds. Rabbi Yehuda views the <em>shetei ha-lechem<\/em> and the <em>lechem ha-panim<\/em> as standard meal-offerings, which become sanctified from the moment that the ingredients are measured out in a <em>keli sharet <\/em>&#8211; a Temple vessel. As such, from that moment they must be in the Temple. Rabbi Shimon permits even the baking to be done outside of the Temple, since he believes that the <em>shetei ha-lechem<\/em> on <em>Shavuot<\/em> only becomes sanctified with the slaughter of the accompanying sacrifices, while the <em>lechem ha-panim<\/em> become sanctified when they are placed on the table in the Temple.<\/p>\n<p>It should be noted that earlier in the tractate we learned the opinion of Rabbi Elazar the son of Rabbi Shimon who rules that the sanctification of the <em>shetei ha-lechem<\/em> does not occur until after the sacrifices are brought and their blood is sprinkled on the altar (see <em><a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=2310\">daf 47a<\/a><\/em>).<\/p>\n<hr \/>\n<p><strong style=\"line-height: 1.5;\"><u>Menachot 96a-b: Showing off the furniture<\/u><\/strong><\/p>\n<p>As we have learned, the table in the <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#beithamikdash\">Temple<\/a> served to hold the 12 loaves of the <em>lechem ha-panim<\/em> &#8211; the <a href=\"http:\/\/en.wikipedia.org\/wiki\/Showbread\">Showbread<\/a>. On today&#8217;s <em>daf<\/em> <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=757&amp;letter=S\">Reish Lakish<\/a> teaches that the table, together with its loaves, served a unique purpose in the Temple.<\/p>\n<p>Reish Lakish teaches that when the Torah talks about the &#8220;pure&#8221; table in the Temple (see <a href=\"http:\/\/www.ou.org\/about\/judaism\/tw.htm#vayikra\">Vayikra<\/a> <a href=\"http:\/\/mechon-mamre.org\/p\/pt\/pt0324.htm#5\">24:6<\/a>), it implies that the table could become ritually defiled. This demands explanation, since vessels that cannot be moved are not subject to the laws of ritual purity. He explains that the table was, in fact, moved, since the priests would take the table out of the Temple to show it to the pilgrims who came bringing sacrifices during the holidays. The table was shown to them based on <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=557&amp;letter=J\">Rabbi Yehoshua ben Levi<\/a>&#8216;s teaching that the table showed God&#8217;s direct love of the Children of Israel inasmuch as it represented an ongoing miracle &#8211; the loaves that were placed on the table at the beginning of the week remained warm and fresh when they were removed and eaten at the end of the week.<\/p>\n<p>From the story that is told it appears that the <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/jl.htm#kohen\">kohanim<\/a><\/em> actually removed the table from the Temple and took it out &#8211; together with the loaves that were on it &#8211; to show to the pilgrims. The <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/a.htm#acharon\">aharonim<\/a><\/em> explain that although the throngs of people could not have seen and felt the loaves themselves, the miracle was described to them by the <em>kohanim<\/em> who accompanied the public presentation, and their description was accepted by the people as true. Some suggest that the warmth of the loaves gave off a little bit of steam, which was, in fact, visible to the pilgrims.<\/p>\n<p>The <em><a href=\"http:\/\/en.wikipedia.org\/wiki\/Yehudah_Aryeh_Leib_Alter\">Sefat Emet<\/a><\/em> adds that God&#8217;s love of the Jewish people was connected to the 12 loaves in particular, as these 12 loaves, representative of the 12 Tribes, were removed and eaten on Shabbat, the day that invests the entire workweek with Divine blessings.<\/p>\n<hr \/>\n<p><strong style=\"line-height: 1.5;\"><u>Menachot 97a-b: A modern replacement for the Temple?<\/u><\/strong><\/p>\n<p>As we learned on <a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=2359\">yesterday&#8217;s <em>daf<\/em><\/a> the <em>shulchan<\/em> or table in the <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#beithamikdash\">Temple<\/a> was considered to be a utensil that could contract ritual defilement because it was occasionally removed from the Temple and shown to the pilgrims. At least part of the reason that a utensil may or may not be subject to the laws of ritual defilement depend of what it is made of, and the <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> on today&#8217;s <em>daf<\/em> discusses how the <em>shulchan<\/em> which was made of wood that was plated with gold, should be viewed.<\/p>\n<p>To answer this question, the Gemara quotes a passage from the book of <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/yechezkel.htm\">Yechezkel<\/a><\/em> (<a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt1241.htm#22\">41:22<\/a>) where we find the following description:<\/p>\n<p>&#8220;The altar, three cubits high, and the length thereof two cubits, was of wood, and so the corners thereof; the length thereof, and the walls thereof, were also of wood; and he said unto me: &#8216;This is the table that is before the LORD.'&#8221;<\/p>\n<p>This is understood to clarify that the table was viewed as a wooden utensil, even though the wood was not visible.<\/p>\n<p>Having quoted the passage from <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/s.htm#sefer\">Sefer<\/a> Yechezkel<\/em>, the Gemara asks why he began his description by talking about the altar and then finished by talking about the table. In response, both <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=357&amp;letter=J\">Rabbi Yohanan<\/a> and <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=134&amp;letter=E\">Rabbi Elazar<\/a> suggest that this teaches that just as the altar served as the place of atonement when the Temple stood, so our tables serve that purpose today, after the destruction of the Temple.<\/p>\n<p><a href=\"http:\/\/www.ou.org\/about\/judaism\/rashi.htm\">Rashi<\/a> explains this teaching as referring to <em>hachnasat orchim<\/em> &#8211; welcoming guests to your table &#8211; that such generosity and compassion offers atonement. According to the <a href=\"http:\/\/www.ou.org\/about\/judaism\/rabbis\/maharsha.htm\">Maharsha<\/a>, this should be understood as referring to someone who limits his food for the sake of Heaven (e.g. as a memorial to the destruction of the Temple). Some, basing themselves on the <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishna<\/a> in <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/np.htm#pirkei\">Pirkei Avot<\/a><\/em> (<a href=\"http:\/\/www.shechem.org\/torah\/avot.html#chap3\">Chapter 3<\/a>), suggest that the words of <a href=\"http:\/\/www.ou.org\/about\/judaism\/torah.htm\">Torah<\/a> shared at a meal turns the table into an altar that offers atonement.<\/p>\n<hr \/>\n<p><strong style=\"line-height: 1.5;\"><u>Menachot 98a-b: The symbolism of the Shushan gate<\/u><\/strong><\/p>\n<p>During the Second <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#beithamikdash\">Temple<\/a> period, there were five <a href=\"http:\/\/www.steinsaltz.org\/Temple_Mount_gates.php\">gates<\/a> leading to the Temple Mount, two on the Southern Wall and one each on the Western, Eastern and Northern walls. The <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishna<\/a> in <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#masechet\">Masechet<\/a> Middot<\/em> (1:3) teaches that the gate on the Eastern side was called &#8220;The gate of Shushan&#8221; and it was decorated with an engraving of the Persian capital, Shushan.<\/p>\n<p>Two opinions are offered in the Talmudic Sages on today&#8217;s <em>daf<\/em> to explain why Shushan appeared there. <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=801&amp;letter=H\">Rav Chisda<\/a> and Rav Yitzhak bar Avdimi weighed in on this question. According to one it was so that the people would know from whence they came; according to the other it was so that the fear of the ruling government should be upon the people.<\/p>\n<p>According to Rabbinic tradition, the Second Temple period began with the proclamation made by <a href=\"http:\/\/en.wikipedia.org\/wiki\/Cyrus_in_the_Judeo-Christian_tradition\">King Cyrus of Persia<\/a> who permitted a return of Jews to the Land of Israel and the rebuilding of the Temple (see <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/s.htm#sefer\">Sefer<\/a> <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#ezra\">Ezra<\/a><\/em> <a href=\"http:\/\/mechon-mamre.org\/p\/pt\/pt35a01.htm\">1:1-11<\/a>). Even after the rebuilding of the Temple, the Jewish community in Israel remained part of the Persian Empire, until its capture by Alexander the Great, an event that began the era of Greek rule.<\/p>\n<p>With this in mind, <a href=\"http:\/\/www.ou.org\/about\/judaism\/rashi.htm\">Rashi<\/a> explains the first suggestion as follows: The people were reminded that they were given permission to return to Israel by the Persian government, and that they should give thanks to that government for allowing them to do so. <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=172&amp;letter=G\">Rabbeinu Gershom<\/a> suggests that the people were expected to give thanks to God for the miracle that he performed in directing history so that King Cyrus permitted a return to Israel and a rebuilding of the Temple. According to <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=210&amp;letter=H\">Rabbenu Hananel<\/a> the point was to get the people to remember the sins of the previous generations that led to their exile to Babylonia, so that they would share this history with their children.<\/p>\n<hr \/>\n<p><strong style=\"line-height: 1.5;\"><u>Menachot 99a-b: Torah study as a constant occupation<\/u><\/strong><\/p>\n<p>Every <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/s.htm#shabbat\">Shabbat<\/a><\/em> the <em>lechem ha-panim<\/em> &#8211; the <a href=\"http:\/\/en.wikipedia.org\/wiki\/Showbread\">Showbread<\/a> &#8211; would be switched, with the old bread taken and eaten and the new bread placed on the table. The <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishna<\/a> on today&#8217;s <em>daf<\/em> describes how this was done, with one group of <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/jl.htm#kohen\">kohanim<\/a><\/em> placing the new bread on the table as another group was removing the week-old &#8211; but still fresh &#8211; loaves. Replacement of the loaves in this manner was essential because the <a href=\"http:\/\/www.ou.org\/about\/judaism\/torah.htm\">Torah<\/a> commands that the loaves be placed before God <em>tamid<\/em> &#8211; &#8220;always&#8221; &#8211; (see <a href=\"http:\/\/www.ou.org\/about\/judaism\/s.htm#shemot\">Shemot<\/a> <a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0225.htm#30\">25:30<\/a>). <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=427&amp;letter=J\">Rabbi Yossi<\/a> disagrees with this understand of <em>tamid<\/em>, arguing that even if the loaves were removed in the morning and replaced in the evening, it would still fulfill the requirement of <em>tamid<\/em>, which should be understood as teaching that a night should not pass without Showbread on the table.<\/p>\n<p><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=1407&amp;letter=A\">Rabbi Ammi<\/a> infers from Rabbi Yossi&#8217;s teaching that the concept of <em>tamid<\/em> &#8211; &#8220;always&#8221; &#8211; need not be understood as requiring 24 hour vigilance, and applies it to other situations, as well. Specifically, he says that Torah study, which is a requirement &#8220;day and night&#8221; (see <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/yz.htm#yehoshua\">Yehoshua<\/a><\/em> <a href=\"http:\/\/mechon-mamre.org\/p\/pt\/pt0601.htm#8\">1:8<\/a>) can be fulfilled by studying a chapter in the morning and a chapter at night. This suggestion is supported by the ruling of <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=357&amp;letter=J\">Rabbi Yochanan<\/a> in the name of <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=774&amp;letter=S\">Rabbi Shimon bar Yochai<\/a> who taught that a person fulfills his obligation to learn Torah according to the passage in <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/s.htm#sefer\">Sefer<\/a> Yehoshua<\/em> even if he merely recites the <em>Shema<\/em> in the morning and in the evening, but that it is forbidden to teach this to unlearned people who will take advantage of it. <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=5&amp;letter=R\">Rava<\/a> argued that it is a <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mitzvah\">mitzvah<\/a><\/em> to teach this law to people who are unlearned, so that they should understand how great the reward for serious Torah study might be.<\/p>\n<hr \/>\n<p><em>In addition to his monumental translation and commentary on the Talmud, Rabbi Steinsaltz has authored dozens of books and hundreds of articles on a variety of topics, both Jewish and secular. For more information about Rabbi Steinsaltz&#8217;s groundbreaking work in Jewish education, visit <a href=\"http:\/\/www.steinsaltz.org\/\">www.steinsaltz.org<\/a> or contact the Aleph Society at 212-840-1166.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"<p>The Coming Week&#8217;s Daf Yomi by Rabbi Adin Steinsaltz This essay is based upon the insights and chidushim (original ideas) of Talmudic scholar Rabbi Adin Steinsaltz, as published in the Hebrew version of the Steinsaltz Edition of the Talmud. Menachot 93a-b: The place of women in the Temple As we learned on yesterday&#8217;s daf, semikha<\/p>\n","protected":false},"author":125,"featured_media":48565,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[83],"tags":[],"class_list":["post-13775","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-torah","series-steinsaltz-daf-yomi"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v24.9 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Masechet Menachot 93a-99b - OU Life<\/title>\n<meta name=\"description\" content=\"The Coming Week&#039;s Daf Yomi (Menachot 93a-99b) by Rabbi Adin Steinsaltz, based upon insights &amp; chidushim published in the Steinsaltz Edition of the Talmud\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/life\/torah\/masechet_menahot_93a99b\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Masechet Menachot 93a-99b - OU Life\" \/>\n<meta property=\"og:description\" content=\"The Coming Week&#039;s Daf Yomi (Menachot 93a-99b) by Rabbi Adin Steinsaltz, based upon insights &amp; chidushim published in the Steinsaltz Edition of the Talmud\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.ou.org\/life\/torah\/masechet_menahot_93a99b\/\" \/>\n<meta property=\"og:site_name\" content=\"OU Life\" \/>\n<meta property=\"article:published_time\" content=\"2011-06-16T20:19:10+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2015-10-15T18:57:26+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.ou.org\/life\/files\/Shulchan.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"244\" \/>\n\t<meta property=\"og:image:height\" content=\"290\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Rabbi Adin Steinsaltz\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Rabbi Adin Steinsaltz\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"12 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/www.ou.org\/life\/torah\/masechet_menahot_93a99b\/\",\"url\":\"https:\/\/www.ou.org\/life\/torah\/masechet_menahot_93a99b\/\",\"name\":\"Masechet Menachot 93a-99b - 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