Menachos Daf 66

Okay, today is dam Wednesday. Today is the sphere. So, this should be fun and we shall pick it up from which is 10 lines from the bottom I think you got to count it now. What we should be noticing is the fact that it's and the so what are we supposed to take out from that from the fact it's so and speak out very clearly. It's a on every individual to counter. It's interesting how it's almost ironic, you know, when you talk about the that means every within the has that. That's how Rashi and that Rajba explain this. Now, the big navina for the fact that everybody's is the fact that you have to do it yourself and you can't be a this is not so pushet. There's another way to understand this gam that it could be and it's not a inda that you can't be with. That's how the riff in the rush learn it. There is no riff in rush here in but the are at the end of the if you want to look it up it's al that's what is coming to teach us and it comes down to a really whether or not can you be with the says you could be the in the lavush say you cannot be and the popular way to explain the lumbness of whether or not can work with is going to be about the classic of when I am yay with somebody else making a bra or somebody else doing a mitzvah Am I being yates with his or is it my imaginary that I'm being with Kolki speaks this out in his shar in sim gimmel because now the kazal darian that needs to do it there's a that you have to do it you can't just be with yenner's or another layer of this could be because there's a special of needing spir of counting just like where the basi made it famous that you're notam with because there's a kam that hal is particularly dear to my heart because even if you're yites with an imaginary dbor you're not going to be yait with the imaginary dbor of having those h of kam or of according to the other side that you're with the medab's dur maybe you'll get the properties of what he did also this mus is also interestingly enough by the assar ben hmon that we lane in the migilla there's kayod in the ruggage whether or not should the y who's listening to the balkyra reading the migilla should he say the asar hmon by himself before the balky does because it could you're not since there's a of doing it in one breath and similarly that may not be translatable. What's interesting about that is that's not even that's just a mimic. Then the pa continues which we already talked about on yesterday's daf that's it doesn't mean the day after shabas does say Saturday it means the shabas which is a reference to pes o shabascious or maybe it does mean the day after shabas which is Sunday the day after a regular shabas which is Sunday. So now we're going to have more of how to understand these similar to we did yesterday and soon we're going to go back and over all these different ideas you got to count 50 days even though 50 is certainly because it's only 49 days but you should count up to but not including the 50th day but with Darian cipher the cannot be but 50 days now is if you're telling me that it would always be on a Sometimes it would come out to be 51 if comes out the day before. Shabas it comes out the Thursday or it can come out all different permutations of how many days there'll be depending on when pes falls out. So it must be it's always going to be the second day of yumpt irrespective of whatever day of the week it is which immediately Tyus jumps on ribbud. We already had him on yesterday's Brycea. So it might be it's a different ribbuda might be beropontomy says you don't need to have that to counteract the busim moving over because you should count which is and therefore when the says it's because that's not everybody counts from a Sunday it's only when it comes from a yumpt that is shabas we understand that shabas the shabas is really a reference to maybe it's referring to the regular Shabas which is going to be Sunday. So does it say it's talking about the Shabas that comes out during Pes now if it's just referring to regular Shabas that could be any point during the year. So Shabas we'd have to go figure out which Shabas is the Torah referring to. So it must be when the Torah says Shabas it doesn't tell us which Shabas it must not be talking about the Shabas Shabas but rather it's referring to the YT of P that's the reference of Shabas and therefore is talking about the second day of YT continues just like the Shabas in reference to is talking about the and it's talking about the beginning of the Yumptel is also talking about the Shabas is talking about the Yumpt of Pes and the beginning of that. And finally, for six days, you got to eat matz another says for seven days you should eat matzah. So said how do you reconcile six days eat matzah for seven days eat matz. So the way we dash is matzah the seven days that you can't eat matzah on p because it's coming from you would be allowed to eat them for six days of that pes even though it came from because once you brought the carbon on the second day of pes now from day number two till the end of pes you're allowed to eat that matzah so we're dashing a unique drush in the tra to say that the carbon is brought on the second day of pes mim tu from the day you bring the carbon, you should count the R. So you might thought that one should cut the and bring the R on that same day of second day of PES. And whenever you want to count, you can count, but you don't have to count that same day. Maybe you can count the next day. However you want to count the tyrant says, when you first start cutting the standing barley that you're cutting down, that's when you should do the counting. Means when you cut the barley you begin counting the spher before the carbon is brought. As Rashi says after the kira but before you actually bring the carbon. Now if the Torah would have only said when you first are cutting that crop you got to start counting. I might have thought you should cut the barley and begin counting on that same day of second day. And whenever you want to bring the you can bring it. The Tyra says the day that you bring the carbon you should count which is that the counting cannot begin until the day the R is actually brought not the day where you cut. Now if the Torah would have also besides the P of it would have also said I might have misinterpreted to think you should cut count and bring the all in that same day. You got to have seven complete weeks. And where do you find seven weeks that are going to be mamish complete? That's when you start counting from the previous evening since that's the beginning of a day from that previous evening. So therefore, the Torah is saying the spir as well as also the cutting which precedes the should be done in the evening right after it gets dark. Now it could be we'd have a you should not only do the cutting but you should actually bring carbon and do the sphere at night. It's kind of an amazing havina. The terrace of aesh even points that out that we would that the whole process here is going to be done at night which is because we never do the kum at night from the day that you bring the carbon. So said how does that work out but the bringing of the carbon is by Omaru is all of the different uptightes to the pusk to counteract the busim which we had brought from today's brya and from yesterday's brya all of them I could schlug up all of them all of them are schlug upable except for the last tana in both yesterday's brya and in today's bryera and now we get the chance to kazer over all these different tanoyim that gave ideas on how to learn the psukum zakai from yesterday's do that made a steer in the one sounding like shuis and one sounding like yim I could have said it's a maybe the way you can explain away that stemukim is based on a bay that we're going to learn soon the mitzvah shu it's a mitzvah to count days and weeks so there's no stem that's how you can learn like a bay and alza who were both making the point that the has to begin on a fixed day of the month that beza who says that first day is the first day of PES which will be the 21st day of Niss. So it's a also on his idea the last two tanoy each one of the two respective braces those are less why because according to it can't be that you bring it on Sunday because the tyra says you got to bring it at the beginning of the yumptiff and depending on when pes falls out it could become out that you cipher it and it'll end up past the yumptiff. So those are good rias. Now let's look at the second bry of from today who had a problem with the number 50 maybe the meant 50 without those extra six days because if pes falls out earlier in the week you're going to have more than 50 days and which in this second when said his right it's the same as from yesterday's who says the talking about the first day of also saw a in his own ria because had two different rias One was that the word shabas can't mean shabas boracious because otherwise the ter would have identified which shabas were talking about but that's not such a riot because that's why he goofa said and give a second ria which was unshlug up because in his second ria was the same one that ber said in the first bry which raba said is a good mukar okay and now we finally get to the gamur about spheres which anybody who's ever said a shir on spir is always going to start with this gamar over here kufa omarabaya mitzvah leimn There's a mitzvah to count days and there's a mitzvah to count weeks. Raonashi, which sounds like they're just repeating over the same are they saying something different? Let's just assume it's the same as but now argues amar only counted the days and didn't count the weeks. Omar, why did he do that? Because after count is only a mdash. Now, what does that sound like? It sounds like it's only like a dinder abon. It's no longer a dindera because we're not bringing the carbon anymore. But do it in order to be a z for the mikdash and therefore it's good enough just to count the days and you don't have to count the weeks. And Rashi is explaining aar. It could be Rashi is only going in a but based on the steamness of Rashi over here it does seem like Rashi is saying that today is only which is not how the Rambam brings it that the Rambam is very clear etc etc. That's that ramen can be found in parag that's quoted splits them that is only but one of the big tumbles that everybody loves to talk about is how many mitzvah is fierce is it one big mitzvah or is it many different mitzvah tis over here brings bashame the bahag that if you miss a day and you don't count you're not allowed to continue counting because you need to have timice this mus of tamimis by the way is only in the rishinum the garra doesn't actually say it but the bahag says you got to have timice if you miss a day it wasn't tom and therefore you cannot continue counting pretty tis says it's aella and it's wrong that's what Tyus says about the bahag now Tyus doesn't explain why he holds the bahag is wrong perhaps Tyus pulls like the rush the rush in the end of says the reason why you should continue counting even if you miss a night is mitzvah every night's another mitzvah and if every night is another mitzvah just cuz I missed one mitzvah why should I not do the next night's mitzvah and how do I know that every single night is a different mitzvah so the say from the says in that then I could tell you a ray that every day is a different mitzvah because you make a braha every night. Well, have you ever made a bra on every part of your minim? No, because that's one mitzvah. But here every single night is a separate mitzvah. So therefore, I have to make a separate braha. So what do you think the bahag holds? Well, the loves to say that the bahag holds its one big mitzvah. And they're not wrong for saying that says it very clearly when he brings this that they can't count anymore that year. The way he quotes this mitzvah it's all one mitzvah. Now in so it could be that one might be able to suggest even in the pahag that they're separate mitzvah but you might have to have a consistency and that's what the terra requires. So if I miss a night, I lack that consistency. But that's more about the mis mitzvah and not the of the mitzvah. It could be the of the mitzvah really is a separate of every night. And it seems that way from a true madash in sim when he's asked the shil about if somebody's misupic about whether they counted, what should they do? Should they count without a braha? And he just says that even if someone v forgets one night and they count without a they can still continue to count with a after that point since you didn't skip a whole day. Now like What is that? So what if you didn't skip a whole day? Why does that matter? The terret is because it's a din in timus that you have to have that consistency. But just to simplify the bahag hold its one big mitzvah like the says typhus and the other hold its many different mitzvah. One of the famous navas is going to be everybody's barita which is a kid who becomes this god during the aer says that he should not count with a brah after that because his counting was not done as auva but that's kind of working with this han that it was all one big mitzvah. All right, moving right along. Mishna, they would cut that new, all those barley, they would put into baskets, they would bring it to the toast it on the fire while they were still in stocks, that mitzvah of toasting the siren. Before they would actually toast the barley over the fire, they would first beat it up so it would come out of the stalks so it wouldn't be crushed. They would then put these kernels that have now been threshed into this copper pipe to toast. And that pipe had holes in it. So the fire could burn all of it. And after the barley was already toasted, they would spread it out in the wind would blow on it. And the Pharisees explains because they want to dry up any existing moisture. They would put it into this kind of a millar and from there now we get our isar of our good flour that has been sifted with 13 saves. Meaning once it's ground up in this mill then they would run the flour through the sieve 13 times. And what about the leftover? Is that like no it's not and once it becomes do it's aer because the only time is once you finish it's you have to have we'll talk about that more both which is translated as its first ears it's the first of that harvest says has to be burned over the fire as we had said in the Mishna mayor turning over and bes you're not burning it directly with a fire. That's not what ki means. It has to have an intermediary in between like a kali and that's what heats it up and the fire is beneath the kali something that would be which is shiny like a metal kiad. It was a copper pipe and it had a lot of perforations and holes in it. So the fire would get all over that was toasted over the fire and it was coarsely ground. I don't know if that means that that first ears that were cut should be toasted or gar or if the coarsely ground flour should be toasted. In other words, is the gar going on the kohi in the first part of the pic or the garas on the second part of the pa because it's in the middle. So now that you have the word in that same it's separating the gar from the of tells us to read it with the caramel it has to be soft and crushable as we had said earlier on the dot that's why it has to be close by the man came from and he brought to Alicia the isim the le of which was 20 loaves of this leim the fresh kernels in their husks and it has a strange word of bits. The timer will give it to the people so they can eat it. Now the word we're going to dar to break it apart like almost like a ratavis. He came and he poured out the food to us. We ate it and it was and another example of this kind of breakdown of a word that the mish is talking about. Let's talk. Let's go to the and we'll act that inappropriate way with another example that the wing of this renanim bird is enjoyed. The word we break apart and say no say it carries an egg goes up to the nest and it lowers itself to put the egg in the nest. Finally by bum it says so we could type as he hurried it up but it also could be an acronym which could mean it was afraid meaning the was afraid not it's saw and it weird aside caramel mole car is like a pillow in Malay it's full that the kernel should be totally ripe to the point where it fills the whole husk which looks just like a stuffed pillow. All right Dr. So the Mishna had said that once your pa that leftover flower for the it's going to be but not from messer. And then the mission said argues. Now why do you have according to meish ain't a per the fact that we're smoothing out the grain the meu by the gizar that's not enough of a gar that according to the meu is enough to be in the micer and it's going to bly the says holu the remainder of these three right because you take three sen of flour and you extract any sarin of flour from that so what do you do with the leftover mah That's what our said and for both the very fact that you could be regular grain which has no to the carbon of the but from the fact you can be from the gizbarus and the mativ of that nift flour is but still yet from so the same thing should apply to our flower from the carbon once it's nifa from the Bes mdash it should be put from micus now if it's true like is saying the according to the me of the mdash is not enough to from micus so my relate what are the saying to he it's the same the case they're saying just like is arguing with the case of the and saying you are in so he'll also disagree with that other of grain that is going to be nif different from the bd so what's the t that the using to start off with clearly disagrees and apher They asked from the following since the guilt is only spent on what is needed meaning that final is a flower and not the leftover. So they never became and therefore of course it has to have micers taken from it. It's never of course you don't know which part is going to have the hedish or not according to tisika's holding of berra and therefore it goes back and tells us which were the parts that were going to be used for the actual carbon. But just finishing off the cash here, the money is only spent on what it's needed for, which is that finally sarin of flower that comes out of those three different sides. And the forka argues with the tanakama. All right, we're gonna call it here and pick it up with a Marova for Thursday's dove.