{"id":13789,"date":"2011-06-23T07:45:33","date_gmt":"2011-06-23T07:45:33","guid":{"rendered":"http:\/\/production.ou.org\/life\/other\/masechet_menahot_107a110a\/"},"modified":"2016-12-01T03:54:30","modified_gmt":"2016-12-01T08:54:30","slug":"masechet_menahot_107a110a","status":"publish","type":"post","link":"https:\/\/www.ou.org\/life\/torah\/masechet_menahot_107a110a\/","title":{"rendered":"Masechet Menachot 107a-110a"},"content":{"rendered":"

The Coming Week’s Daf Yomi by Rabbi Adin Steinsaltz<\/em><\/p>\n

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

Menahot 107a-b: Pledging to bring a sacrifice – I<\/strong><\/span><\/p>\n

How do we interpret the intention of someone who commits to bringing a sacrifice, but isn’t clear about his plans?<\/p>\n

The Mishnah<\/a> on today’s daf <\/em>offers answers to that question, as well as to the question of how to deal with someone who says that he made a commitment to bring a specific sacrifice, but now does not remember what he said at that time. In this second case, the Mishnah tries to work out how to be sure that all possibilities are covered; in the first case, the Mishnah tries to work out how we understand what the person most likely meant.<\/p>\n

Thus, if a person said, “I accept upon myself to bring a burnt-offering,” the Tanna<\/a> Kamma <\/em>rules that he should bring a lamb, which is the least expensive burnt-offering that can be brought from an animal; Rabbi Elazar ben Azariah<\/a> rules that he can bring a sacrifice from fowl, as well. The Gemara<\/a> explains that there is really no argument between these\u00a0tannaim<\/i>\u00a0\u2013 in the Tanna Kamma’s<\/em> community, standard use of the term “burnt-offering” referred only to an animal sacrifice, while where Rabbi Elazar ben Azariah lived, the term was used for sacrifices from birds, as well.<\/p>\n

While Rashi<\/a> understands that the ruling of the Tanna Kamma<\/em> is based on the principle that a standard statement is always understood to mean the smallest of that category, the Rambam<\/a> disagrees. According to the Rambam, a standard statement should always be interpreted to mean the largest of that category. Some explain that the case in our Mishnah must be understood as referring to a place where everyone referred to a lamb when using the terminology of a simple burnt-offering. Others point to a Tosefta<\/a> that appears to argue with the ruling in the Mishnah; they suggest that the Rambam must have chosen to rule like the Tosefta rather than the Mishnah. Finally, some suggest that although the basic law is like the Mishnah, the Tosefta is referring to someone who wants to fulfill a higher level obligation.<\/p>\n

\n

Menahot 108a-b: Pledging to bring a sacrifice – II<\/strong><\/span><\/p>\n

On yesterday’s daf<\/em><\/a>\u00a0we learned about the challenges involved in interpreting the intention of someone who commits to bringing a sacrifice, but isn’t clear about his plans. The Mishnah<\/a> on today’s daf<\/em> discusses a similar case, one where the person says that he wants to bring one of his lambs or one of his oxen as sacrifices. In this case, where he is clear that he wants to bring a lamb or an ox, the Mishnah rules that if he owns two lambs or two oxen, it is the larger and more expensive one that should be brought.<\/p>\n

Based on this ruling the Gemara<\/a> concludes that we assume that someone who chooses to sanctify something does it in a generous, munificent manner \u2013 makdish, be-ayin yafah makdish.<\/em><\/p>\n

This conclusion leads achronim<\/a><\/em> to ask how this works with the simple understanding of the conclusion of yesterday’s Gemara, according to which a standard statement is always understood to mean the smallest of that category, so that someone who says, “I accept upon myself to bring a burnt-offering,” should bring a lamb, which is the least expensive burnt-offering that can be brought from an animal. If the principle is makdish, be-ayin yafah makdish, <\/em>however, why shouldn’t we assume that a standard statement refers to the most expensive animal?<\/p>\n

In his Netivot ha-Kodesh<\/em>, Rabbi Avraham Moshe Salmon of Kharkov explains that
\nwe only apply the rule of makdish, be-ayin yafah makdish<\/em> when we are determining the quality of the pledge within a known category of animal, as is the case in the Mishnah on today’s daf<\/em>. In a case, however, where we need to determine the person’s more general statement \u2013 as in the Mishnah on yesterday’s daf<\/em>, where the man simply said “I accept upon myself to bring a burnt-offering” \u2013 we cannot assume that his intention was the largest type of animal, so because of the doubtful situation we rule that he need only bring the smallest type of animal.<\/p>\n

According to the Rambam<\/a> on yesterday’s daf<\/em>, the rule makdish, be-ayin yafah makdish<\/em> applies in that case, as well.<\/p>\n

\n

Menachot 109a-b: The Jewish Temple in Leontopolis<\/strong><\/span><\/p>\n

Aside from the first and second\u00a0Temples<\/a>\u00a0in Jerusalem, the only other Jewish Temples where sacrifices were brought were built by Jewish priests in Egypt. The Mishnah<\/a> on today’s daf <\/em>teaches that someone who pledged to bring a sacrifice must bring it in the Temple in Jerusalem, and not in Bet Honyo \u2013 the Temple of Onias. Even if the person specifically committed to bringing the sacrifice there he cannot do so, rather he must bring it in Jerusalem.<\/p>\n

The\u00a0Gemara<\/a>\u00a0quotes a\u00a0baraita<\/a><\/em>\u00a0that brings two opinions about the\u00a0Temple of Onias<\/a>. According to Rabbi Me’ir<\/a>, that temple was a place of pagan idol worship;\u00a0Rabbi Yehudah<\/a>\u00a0rules that only Jewish sacrifices to God were brought there.<\/p>\n

According to\u00a0Josephus<\/a>, the Temple of Onias was built in\u00a0Leontopolis\u00a0in Egypt by\u00a0the son<\/a>\u00a0of the\u00a0High Priest Onias III<\/a>, sometime around the year 155 BCE. This temple was modeled after the Temple in Jerusalem. According to the Talmud (Menahot 109b), Onias fled from Jerusalem to Egypt following a\u00a0serious dispute with his brother. According to Josephus, the matter was connected with the Hellenists in Jerusalem, and, after a time, with the Hasmonean<\/a>\u00a0dynasty that claimed the High Priesthood in Jerusalem.<\/p>\n

As we have learned, there is a disagreement about how to view the Temple of Onias, where the priests who served were all true priests – descendants of Aharon\u00a0ha-<\/em>kohen<\/a><\/em>. It appears that the accepted position is that this was not a house of pagan worship; the most serious problem with it was the fact that a temple where sacrifices were brought that existed at the same time as an operating Temple in Jerusalem is forbidden, and participating in the sacrificial service there was punishable by\u00a0karet<\/em>\u00a0(a serious heavenly punishment). Nonetheless, the Mishnah rules that kohanim<\/em> who served there were not welcome to serve in the Temple in Jerusalem.<\/p>\n

According to Josephus,\u00a0Vespasian<\/a>\u00a0closed the Temple of Onias about three years after the destruction of the Temple in Jerusalem, but it is possible that the service there was revived at a later time.<\/p>\n

\n

Menachot 110a: What takes precedence – learning\u00a0Torah\u00a0or marriage<\/span>?<\/strong><\/p>\n

In the closing daf <\/em>of Masechet<\/a> Menahot<\/a><\/em>, the Gemara<\/a> discusses the state of Diaspora Jewry and quotes a passage from Sefer<\/a> Malakhi<\/a><\/em> (1:11<\/a>) where the prophet discusses how God’s Name is known throughout the world, where “pure offerings” are presented to Him in all places.<\/p>\n

The “pure offering” mentioned is interpreted by the Gemara as referring metaphorically to a man who first marries and then studies Torah<\/a>.<\/p>\n

Tosafot<\/a> point out that this teaching is, in fact, the subject of some discussion in Masechet Kiddushin<\/a><\/em> 29b<\/a>. There we find an apparent disagreement on this matter.\u00a0Rav Yehudah<\/a>\u00a0quotes\u00a0Shmuel<\/a>\u00a0as ruling that a person should first get married, and can study Torah later;\u00a0Rabbi Yohanan<\/a>\u00a0objects, arguing\u00a0rehayim be-tzavaro ve-ya’asok ba-Torah!?<\/em>\u00a0“with a millstone – i.e. the responsibilities of supporting a family – on his neck, how can he study Torah!” He concludes that a person should study Torah first and get married afterwards.<\/p>\n

The\u00a0Gemara<\/a>\u00a0concludes that there is really no disagreement between Rav Yehudah and Rabbi Yohanan –\u00a0ha lan ve-ha lehu<\/em>\u00a0– we must recognize the differences between the communities in Bavel and\u00a0Israel. What the Gemara does not explain is which ruling is appropriate for which community and why that would be the case.<\/p>\n

Rashi<\/a>\u00a0explains Shmuel’s ruling as applying to students from Bavel who traveled to\u00a0Israel\u00a0to study. Since they were not at home, they were not responsible for supporting their families, and could marry first. Rabbi Yohanan was talking to Israeli students who remained at home and could not divest themselves of their responsibilities. They were, therefore, encouraged to study first and marry later.<\/p>\n

Tosafot\u00a0do not accept Rashi’s explanation. They are disturbed by the idea that a man can choose to abandon his family in order to travel to a foreign land and study. Furthermore, the ruling that encouraged marriage before study was made at least partially to allow a man to learn Torah while having satisfied his natural sexual urges; if he leaves his wife behind in Bavel, this is not accomplished.\u00a0Rabbenu Tam<\/a>\u00a0suggests that Rabbi Yochanan was telling the poor students of Bavel that they should come to\u00a0Israel\u00a0for study before they take on the responsibilities of a family, while Shmuel was telling the wealthy Israeli students that they could marry, since they would remain at home during their studies.<\/p>\n

Some\u00a0rishonim<\/a><\/em>\u00a0follow Rashi’s approach, but with a different explanation. In Bavel tradition allowed young women to work and support the family, so students who made such an arrangement could first marry. In\u00a0Israel, where the entire responsibility of support was on the husband, students were told to first learn Torah and to marry later.<\/p>\n

\n

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’s groundbreaking work in Jewish education, visit www.steinsaltz.org<\/a> or contact the Aleph Society at 212-840-1166.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

The Coming Week’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. Menahot 107a-b: Pledging to bring a sacrifice – I How do we interpret the intention of<\/p>\n","protected":false},"author":125,"featured_media":45261,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[83],"tags":[],"class_list":["post-13789","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-torah","series-steinsaltz-daf-yomi"],"yoast_head":"\nMasechet Menachot 107a-110a - OU Life<\/title>\n<meta name=\"description\" content=\"The Coming Week's Daf Yomi (Menachot 107a-110b) by Rabbi Adin Steinsaltz, based upon insights & 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_107a110a\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Masechet Menachot 107a-110a - 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