[89a - 42 lines; 89b - 40 lines]
1)[line 1]æäá ëì ãäåZAHAV KOL DEHU- unrefined gold
2)[line 3]"[... åÀäÄ÷ÀøÄéá òÇì æÆáÇç äÇúÌåÉãÈä çÇìÌåÉú îÇöÌåÉú áÌÀìåÌìÉú] áÌÇùÑÌÆîÆï, [åÌøÀ÷Äé÷Åé îÇöÌåÉú îÀùÑËçÄéí] áÌÇùÑÌÈîÆï ...""[... V'HIKRIV AL ZEVACH HA'TODAH CHALOS MATZOS BELULOS] BA'SHEMEN [U'REKIKEI MATZOS MESHUCHIM] BA'SHAMEN ..."- "[and he shall offer along with the Todah sacrifice Matzos mixed] with oil [and flat Matzos saturated] with oil" (Vayikra 7:12)
3)[line 6]àéï øéáåé àçø øéáåé àìà ìîòèEIN RIBUY ACHAR RIBUY ELA L'MA'ET
(a)This rule of Biblical interpretation interprets the occurrence of two Ribuyim (inclusive words) regarding an identical point as limiting the Halachah they describe, rather than extending it to include more items or to apply in more cases. That is, even though a single Ribuy extends the Halachah to additional items or cases to which one would have thought that the Halachah does not apply, a double Ribuy teaches not to extend the Halachah but rather to interpret it in a limited sense.
(b)The logical derivation for this rule is as follows: If we already know to apply the Halachah under discussion to a particular item (or case), it would not be necessary for the Torah to again teach that the Halachah applies even to that item. It is therefore evident from the second Ribuy that the first one was not meant to include that item. Likewise, the second Ribuy cannot have been written to include that item, for the Torah could have taught to include that item by writing only the first Ribuy. It must therefore be concluded that the double Ribuy means to teach that we should not learn to include the item in the Halachah under discussion. (This rule is closely related to the rule of "Shenei Chesuvim ha'Ba'im k'Echad Ein Melamdim" - see Background to Zevachim 24:1 and to the converse rule of "Ein Mi'ut Achar Mi'ut Ela l'Rabos - see Background to Menachos 67:6)
(c)In all cases of Ribuy Achar Ribuy, the obvious question is why did the Torah write even a single Ribuy? Let the Torah write neither Ribuy and we would know by ourselves not to include the item, since there is no Ribuy to include it! (Obviously the item would not be included without a Ribuy, since we originally found it necessary to interpret the first Ribuy as including that item.) TOSFOS (to Yoma 60a DH Trei) asks a similar question (with regard to Mi'ut Achar Mi'ut) and answers that perhaps we would have included that item (or excluded it, in the case of Mi'ut Achar Mi'ut) without the first Ribuy, through a Binyan Av (see Background to Menachos 56:1) or a Kal va'Chomer (see Background to Avodah Zarah 46:22). The first Ribuy was not really necessary, but we would have justified the Ribuy as "Milsa d'Asya b'Kal va'Chomer Tarach v'Chasav Lah Kra" - "the Torah troubles itself to write out explicitly that which can be learned from a Kal va'Chomer" (see Kidushin 4a, Chulin 118b). The second Ribuy teaches not only to ignore the first Ribuy, but also to ignore the Binyan Av or Kal va'Chomer as well.
4)[line 7]øéáåé àçø øéáåé? çã øéáåé äåà!RIBUY ACHAR RIBUY? CHAD RIBUY HU!- Is this a case of Ribuy Achar Ribuy? It is only one Ribuy!
5a)[line 13]çìåúCHALOS- Matzos mixed with oil
b)[line 13]ø÷é÷éïREKIKIN- flat Matzos saturated with oil
c)[line 14](øáéëä) [øáåëä](REVICHAH) REVUCHAH- Matzos made of boiled flour mixed with oil
6)[line 20]àçã òùø éåí ùáéï ðãä ìðãäACHAD ASAR YOM SHE'BEIN NIDAH L'NIDAH
(a)The eleven days that follow the seven days of Nidah (see Background to Zevachim 93:6) are "days of Zivah." If a woman experiences bleeding during these days for one or two consecutive days, whether the bleeding is b'Ones (due to an external cause, see Background to Bava Kama 24:5:b) or not, she becomes a Zavah Ketanah and is Temei'ah.
(b)If she does not experience bleeding the following night and day, she may immerse in a Mikvah during the day to become Tehorah. She may even immerse on the morning immediately following the day on which she saw blood, but her Tum'ah and Taharah are contingent upon whether or not she sees blood afterwards on that day. She is called a "Shomeres Yom k'Neged Yom," because she must watch the following day to confirm whether or not she sees blood.
(c)If a woman has a show of blood for three consecutive days during her 11 days of Zivah, she becomes a Zavah Gedolah. In order for her to become Tehorah, she must count seven "clean days" during which she verifies that she has no other show of blood. On the morning of the seventh clean day she immerses in a Mikvah. If she does not experience bleeding during the rest of the day she is Tehorah and no longer a Zavah. A Zavah Gedolah must bring a Korban Zavah on the day following the seven clean days to permit her to enter the Beis ha'Mikdash or to eat Kodshim. The Korban is two Torim or two Benei Yonah, one offered as an Olah and one as a Chatas (Vayikra 15:25-30).
7)[line 22]îöåøò òðéMETZORA ANI (METZORA ANI / METZORA ASHIR)
See Background to Menachos 88:13.
8)[line 23]åÀ]òÄùÒÌÈøåÉï [ñÉìÆú àÆçÈã] áÌÈìåÌì [áÌÇùÑÌÆîÆï ìÀîÄðÀçÈä] åÀìÉâ [ùÑÈîÆï"]]" " [...V']ISARON [SOLES ECHAD] BALUL [BA'SHEMEN L'MINCHAH] V'LOG [SHAMEN]."- "[and] one Isaron [of fine flour] mixed [with oil as a Minchah offering,] and one Log [of oil.]" (Vayikra 14:21)
9a)[line 34]"ùÑÆîÆï æÇéÄú äÄéï...""... SHEMEN ZAYIS HIN"- "... and one Hin of olive oil" (Shemos 30:24) - This verse refers to the Shemen ha'Mishchah.
b)[line 34]"... ùÑÆîÆï îÄùÑÀçÇú ÷ÉãÆùÑ éÄäÀéÆä æÆä ìÄé ìÀãÉøÉúÅéëÆí.""... SHEMEN MISHCHAS KODESH YIHEYEH ZEH LI L'DOROSEICHEM."- "... this shall be My sacred anointing oil for all of your generations." (Shemos 30:31) - The word "Zeh" has the Gematriya (numeric equivalent) of twelve.
10)[line 37]àéï ìê òáåãä ùëùéøä îòøá òã á÷ø àìà æå áìáãEIN LECHA AVODAH SHE'KESHEIRAH ME'EREV AD BOKER ELA ZU BILVAD- (a) there is no other service that is valid from the evening until the morning except this (RASHI KSAV YAD); (b) there is no other service that is valid after the evening Tamid sacrifice except this (RASHI)
11a)[line 38]àåøúàURTA- evening
b)[line 38]öôøàTZAFRA- morning
12a)[line 39]îìîòìä ìîèä ùéòøåMIL'MA'ALAH L'MATAH SHI'ARU- they started with a larger measure (e.g. one Log) and noticed that there was oil left over in the morning. The next night they started with less, and so on, until they discovered that one half of a Log was enough to last through the longest winter nights. They then used this measure even in the summer. (TOSFOS DH v'Shi'aru cites the Yerushalmi, that states that in the winter they used a thin wick that burned slower and in the summer they used a thick wick that burned faster. However, when they first measured the oil, they used a medium-sized wick.)
b)[line 39]îîèä ìîòìä ùéòøåMI'MATAH L'MA'ALAH SHI'ARU- they started with a smaller measure (e.g. one Revi'is ha'Log) and noticed that the lamps went out in the middle of the night. The next night they started with more, and so on, until they discovered that one half of a Log was enough to last through the longest winter nights. They then used this measure even in the summer.
13)[line 41]àéï òðéåú áî÷åí òùéøåúEIN ANIYUS BI'MEKOM ASHIRUS
In honor of the Beis ha'Mikdash, everything is done with extravagance and it is not proper to be skimpy.
14a)[last line]ðñëé ôøéíNISCHEI FARIM- the Minchas Nesachim (three Esronim of fine flour mixed in six Lugin of olive oil) and the wine libations (six Lugin of wine) of cattle
b)[last line]ðñëé àéìéíNISCHEI EILIM- the Minchas Nesachim (two Esronim of fine flour mixed in four Lugin of olive oil) and the wine libations (four Lugin of wine) of rams
c)[last line]ðñëé ëáùéíNISCHEI CHEVASIM- the Minchas Nesachim (one Isaron of fine flour mixed in three Lugin of olive oil) and the wine libations (three Lugin of wine) of sheep
89b----------------------------------------89b
15)[line 1]àîùEMESH- yesterday
16)[line 2]áììï àìå áôðé òöîï åàìå áôðé òöîïBELALAN ELU BIFNEI ATZMAN V'ELU BIFNEI ATZMAN- he mixed them (the Minchas Nesachim of Parim or Eilim) by themselves and those (the Minchas Nesachim of Kevasim) by themselves
17)[line 4]äëáù äáà òí äòåîøHA'KEVES HA'BA IM HA'OMER - the sheep that is offered with the Minchas ha'Omer (MINCHAS HA'OMER)
(a)There is a Mitzvah to bring the Minchas ha'Omer on the second day of Pesach. A large quantity of barley is reaped after nightfall after the first day of Pesach. At this time the grain is still moist, and the process of extracting one Omer (approximately 2.16, 2.49 or 4.32 liters, depending upon the differing Halachic opinions) of fine barley flour is extremely difficult. The flour is baked and offered on the 16th of Nisan. It is also referred to as the Minchas Bikurim - Vayikra 2:14-16). Levonah is added, and Tenufah (waving portions of Korbanos, see Background to Sanhedrin 82:60), Hagashah, Kemitzah and Haktarah are performed (see Background to Menachos 72:25a:c).
(b)The Sheyarei ha'Minchah, also called the Mosar ha'Omer, are eaten by the Kohanim. In addition, a lamb is offered as an Olah, as it states in Vayikra 23:12. The Minchas Nesachim that is offered with this lamb contained two Esronim of fine flour mixed in three Lugin of olive oil and three Lugin of wine. The Minchas ha'Omer is the first offering of the new grain of the year (Chadash). Until it is offered, there is a prohibition to eat Chadash of the five grain species, wheat, barley, oats, rye and spelt (Kidushin 37a, Menachos 68b, RAMBAM Hilchos Ma'achalos Asuros 10:2), which is removed after it is offered.
18a)[line 5]àò''ô ùîðçúå ëôåìäAF AL PI SHE'MINCHASO KEFULAH- even though [the fine flour of] its Minchas Nesachim was doubled
b)[line 5]ìà äéå ðñëéå ëôåìéíLO HAYU NESACHAV KEFULIM- its wine (and oil) were not doubled
19)[line 6]"åÀäÄ÷ÀèÄéøåÉ [äÇëÌÉäÅï äÇîÌÄæÀáÌÅçÈä, ìÆçÆí àÄùÑÌÆä ìÇä]""V'HIKTIRO [HA'KOHEN HAMIZBECHAH, LECHEM ISHEH LA'SH-M.]"- "And [the Kohen] shall burn it (the Eimurim offering) [on the Mizbe'ach, food for the fire-offering for HaSh-m.]" (Vayikra 3:11) - Even though the verse refers to the Eimurim, the same Halachah applies to the Nesachim.
20)[line 9]åàôé' ðúòøáå ðîé ìà?VA'AFILU NIS'ARVU NAMI LO?- and even if they get mixed together (after their flour and oil are mixed separately), could it be that they are Pesulim even b'Di'eved?
21)[line 14]åäúðéà áîä ãáøéí àîåøéí áñìú åùîï; àáì ééï îòøáéïVEHA'TANYA BA'MEH DEVARIM AMURIM B'SOLES V'SHEMEN; AVAL YAYIN ME'ARVIN- but we have a Beraisa that states, "To what circumstances do [the Halachos of the Mishnah] apply? To the fine flour and oil; but the wine may be mixed [even l'Chatchilah]" (it is more reasonable that the Halachah learned from the word "v'Hiktiro" applies to the flour and the oil, since they are the ingredients of the Nesachim that are burned on the Mizbe'ach - RASHI KSAV YAD)
22)[line 20]"åÌîÄðÀçÈúåÉ ùÑÀðÅé òÆùÒÀøÉðÄéí ... åÀðÄñÀëÌÉä éÇéÄï øÀáÄéòÄú äÇäÄéï.""U'MINCHASO SHNEI ESRONIM ... V'NISKOH YAYIN REVI'IS HA'HIN."- "And its Minchah shall be two Esronim [of fine flour]... and its wine one quarter of a Hin." (Vayikra 23:13)
23)[line 29]àùí îöåøò ùùçèå ùìà ìùîåASHAM METZORA SHE'SHACHATO SHE'LO LISHMO (ASHAM METZORA: SHECHITAH SHE'LO LISHMO)
(a)See Background to Menachos 88:13.
(b)Rebbi Yochanan rules that if the Asham Metzora is slaughtered she'Lo Lishmo (where the Korban is Kosher but the owner must offer another animal to fulfill his obligation), the former Metzora must offer a Minchas Nesachim along with the Korban, or else the Korban will be invalidated.
24)[line 34]úîéã ùì ùçø / úîéã ùì áéï äòøáéíTAMID SHEL SHACHAR / TAMID SHEL BEIN HA'ARBAYIM (KORBAN TAMID)
(a)The Korban Tamid, a communal offering (Korban Tzibur), consists of two male sheep that are less than one year old. One sheep is offered at dawn and the second sheep is offered in the afternoon, ideally 2 1/2 Halachic hours before sunset. One tenth of an Eifah (approximately 2.16, 2.49 or 4.32 liters, depending upon the differing Halachic opinions) of flour is brought with each sheep as a Minchah (flour offering), which is mixed with one quarter of a Hin (approximately 0.9, 1.04 or 1.8 liters) of hand pressed olive oil and burned on the Mizbe'ach. One quarter of a Hin of wine for each sheep is brought as a wine libation that is poured in one of the silver libation pipes located on the southwest corner of the Mizbe'ach ha'Olah (Bamidbar 28:5).
(b)Rav Menashya bar Gada asks that according to Rebbi Yochanan's ruling (see previous entry), it should follow that if the Korban ha'Tamid is slaughtered she'Lo Lishmo (where the Korban is Kosher but the Kohanim must offer another animal to fulfill the community's obligation), the Kohanim must offer Shenei Gizrei Etzim (see next entry) along with the Korban, or else the Korban will be invalidated.
25)[line 35]ùðé âæéøéïSHNEI GEZIRIN (SHNEI GIZREI ETZIM)
The Shenei Gizrei Etzim are two smooth blocks of wood that are one Amah by one Amah, and are as thick as the block used to level a heaping Se'ah (Zevachim 62b). Part of the service of the Korban ha'Tamid included adding these blocks as fuel for the fire on the Mizbe'ach.
26)[last line]äðê òåìåú ðéðäåHANACH OLOS NINHU- those (the sheep of the Korbenos ha'Tamid and the Keves Shel Minchas ha'Omer) are Korbenos Olah (and it is possible that they can be offered as Korbenos Olas Nedavah - voluntary burnt offerings)