POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Menachos 29
1) CONSTRUCTION OF THE "MENORAH"
(a) (Rav): The Menorah was nine Tefachim tall.
2) THE WRITING MUST BE COMPLETE
(b) Question (R. Simi bar Chiya - Mishnah): There was a rock
in front of the Menorah with three steps; the Kohen would
stand on it when fixing the lamps. (If it was only nine
Tefachim (about waist-height), there would be no need for
(c) Answer (Rav): I meant, the Menorah was nine Tefachim
above where the outermost branches meet the central
(d) Question: "Veha'Perach veha'Neros veha'Melkachayim Zahav
Hu *Michlos Zahav*" - what is this?
(e) Answer (R. Ami): Shlomo *Kilah* (exhausted) all his Zahav
Sagur (choice gold) on them (the Menoros and their
1. (Rav Yehudah): Shlomo made 10 Menoros, for each he
put 1000 Kikaros (a Kikar weighs 3000 Shekalim) in
the smelting pot 1000 times, until it was reduced to
one Kikar of ultra-refined gold.
(f) Question: But it says ""V'Chol Klei Mashke ha'Melech
Shlomo Zahav Ein Kesef Lo Nechshav bi'Mei Shlomo
(g) Answer: R. Ami only said that Shlomo exhausted his Zahav
Sagur. (It says (Melachim 1:10:21 that he used Zahav
Sagur in his house - presumably, he acquired it
(h) Question: Is so much gold really lost in smelting?!
1. (Beraisa - R. Yosi b'Rebbi Yehudah): They once
measured the Menorah of Bayis Rishon, it was a
Kordikani Dinar (a tiny fraction of a Kikar) more
than the Menorah of the Mishkan; they returned it to
the smelting pot 80 times, until it was exactly a
(i) Answer: After 1000 times in the smelting pot, very little
is lost if it is smelted again.
(j) Question (R. Shmuel bar Nachmani): What do we learn from
"Al ha'Menorah ha'Tehorah"?
(k) Answer #1 (R. Shmuel bar Nachmani): It was made (Tzon
Kodoshim; Rashi - shown to Moshe; Maharsha - and also how
to make it) from a Tahor place (Shamayim);
(l) Objection: If so, we should similarly expound "Al
ha'Shulchan ha'Tahor", it was made (or shown) to Moshe
from a Tahor place!
1. Rather, we must say that "ha'Tahor" teaches that it
can Mekabel Tum'ah;
(m) Answer #2: Likewise, "Al ha'Menorah ha'Tehorah" teaches
that it can Mekabel Tum'ah.
(n) Objection: We understand the Chidush that the Shulchan is
1. (Reish Lakish): "Al ha'Shulchan ha'Tahor" - this
teaches that it can Mekabel Tum'ah;
(o) Defense of Answer #1: Indeed, we must say the Menorah was
made (or shown to Moshe) from a Tahor place, even though
we expound differently regarding the Shulchan.
2. Question: It is a wooden vessel made to be
stationary, such vessels are not Mekabel Tum'ah
(even if plated with metal!)
3. Answer: It is considered a vessel that is moved
empty and full, because they would lift up the
Shulchan on the festival to show the Lechem
ha'Panim, to show Benei Yisrael's dearness to
4. Question: How does the Lechem ha'Panim show Benei
Yisrael's dearness to Hash-m?
5. Answer (R. Yehoshua ben Levi): A great miracle was
done with Lechem ha'Panim - it was as warm (or
fresh) when taken off the Shulchan as it was when
placed on it (on the day it was baked, or the next
day) a week earlier - "Lashum Lechem Chom b'Yom
6. Summation of objection (n): What is the Chidush that
the Menorah is Mekabel Tum'ah - all metal Kelim are
(p) (Beraisa - R. Yosi b'Rebbi Yehudah): Fiery forms of the
following Kelim descended from Shamayim, Moshe saw them
and (taught Betzalel, who) made them - the Aron, Shulchan
and Menorah - "U'R'e va'Ase b'Savnisam Asher Hareisa
(q) Question: If so, we should likewise expound "Va'Hakemosa
Es ha'Mishkan k'Mishpato Asher Hareisa ba'Har" to teach
that a fiery form of the Mishkan descended from Shamayim!
(r) Answer: No - regarding the Mishkan it says "k'Mishpato"
(connoting that Moshe received its Halachos), regarding
the Kelim it says "b'Savnisam" (connoting that he saw its
(s) (R. Chiya bar Aba): Gavri'el descended and showed Moshe
how to make the Menorah - "V'Zeh Ma'ase ha'Menorah".
(t) (Beraisa - Tana d'vei R. Yishmael): Moshe had difficulty
understanding three things, until Hash-m showed him (as
vividly as) with a finger - the Menorah, Rosh Chodesh and
1. We learn from "V'Zeh Ma'ase ha'Menorah", "Ha'Chodesh
ha'Zeh Lachem Rosh Chadashim", and "V'Zeh Lachem
2. Some say, he also showed him laws of (i.e. where is
the valid place for) slaughter - "V'Zeh Asher
Ta'aseh Al ha'Mizbe'ach" (slaughter is the first
part of Hakravah.)
(a) (Mishnah): The two Parshiyos in a Mezuzah are Me'akev
each other, even one Kesav (letter) is Me'akev.
(b) Objection: This is obvious (it says "U'Chsavtam", the
Kesav must be Tam (complete)!
(c) Answer #1 (Rav Yehudah): The Mishnah teaches that even
the Kotz (Rashi - the protrusion on the bottom right; R.
Tam - the protrusion on the top left) is Me'akev.
(d) Objection: Also this is obvious (if the Kotz is missing,
the letter is invalid)!
(e) Answer #2 (Rav Yehudah): The Mishnah teaches that if a
letter is not (Rashi - entirely; Rashba - at least
partially) surrounded by blank parchment on all four
sides, (it and therefore) the entire Mezuzah is Pasul.
(f) Version #1 (Ashi'an bar Nidvach citing Rav Yehudah): If
there is a hole in the Toch of a 'Hei' (the left leg;
alternatively, the blank parchment in the middle), it is
Kosher; if there is a hole in the Yerech (the right leg;
alternatively, any part where ink is put), it is Pasul;
(g) Version #2 (R. Zeira, or Yakov citing Rav Yehudah): If
there is a hole in the Toch of a 'Hei', it is Kosher;
1. If there is a hole in the Yerech (breaking it into
two), if the required size for a letter remains, it
is Kosher; if not, it is Pasul.
(h) The leg of the 'Hei' in the word "Ha'Am" in the Tefilin
of Agra (R. Aba's father-in-law) was broken into two:
3) CROWNS ON LETTERS
1. R. Aba: If the required size for a letter remains,
it is Kosher; if not, it is Pasul.
(i) The leg of the 'Vov' in the word "Va'Yaharog" in the
Tefilin of Rami bar Timri was broken into two:
1. R. Zeira: Bring a child of intermediate intellect -
if he reads it correctly, it is Kosher; if he
(mistakes the Vov for a 'Yud' and) reads it
'Yehareg', it is Pasul.
(j) (Rav Yehudah): When Moshe alighted to receive the Torah,
Hash-m was tying crowns on the letters.
1. Moshe: You do not need crowns (Maharsha - to aid
understanding, and surely, only You understand their
2. Hash-m: After many generations, there will be a
Chacham, R. Akiva, who will learn mountains of
Halachos from them.
3. Moshe: Show him to me!
4. Hash-m put Moshe in the eighth row in R. Akiva's
class. Moshe could not understand the class, he felt
weak. A question was asked, and R. Akiva's only
answer was 'We know this from a tradition from Moshe
from Sinai'; Moshe felt better.
5. Moshe: He is such a Chacham, why did You choose to
give the Torah to me?!
6. Hash-m: It was My intent (Iyun Yakov - that you
should expound thusly, but you were afraid to look
at the burning bush on Har Sinai.)
7. Moshe: You showed to me his Torah, show to me the
reward he will receive.
8. Hash-m showed Moshe R. Akiva's flesh (which had been
torn from him with iron combs) being sold in the
9. Moshe: Is this the reward for such Torah?!
10. Hash-m: It was My intent (Iyun Yakov - to create the
world solely with Midas ha'Din, R. Akiva fulfills My
intent; I also used Midas ha'Rachamim for the sake
of the majority, who could not survive otherwise.)
(a) (Rava): There are seven letters that (Rambam - sometimes)
have three crowns (protrusions from the top) each (Rashi
- on the top left 'Yud'-like part; Nimukei Yosef - on
every 'Yud' on top);
4) CORRECTING MISTAKES IN A "SEFER TORAH"
1. The acronym of these letters is 'Sha'atnez Getz'.
(b) (Rav Ashi): I saw that the most precise scribes are
Choter (Tosfos - make a hump in the middle of; Rashi -
put a crown on the left end of) the roof of a 'Ches', and
they suspend the (left) leg of a Hei (they do not extend
it to the roof):
1. They are Choter the roof of a Ches, this hints that
Hash-m is Chai (lives) at the top of the world;
(c) Question: Why was the world to come created with the
2. The following explains why they suspend the leg of a
3. Question (R. Yehudah Nesi'ah): What does it mean
"Bitchu ba'Sh-m Adei Ad Ki b'Kah Hash-m Tzur
4. Answer (R. Ami): Hash-m is a fortress in this world
and the world to come for all who trust in Him.
5. Question (R. Yehudah Nesi'ah): (I did not ask about
"Olamim" (worlds), rather,) I wanted to know, why
does it say "*b'*Kah"?
6. Answer (R. Ami): R. Yehudah expounded, Hash-m
created two worlds (this one and the world to come)
"B'Kah", with the letters Yud-Kei, one letter for
7. Question: Which letter was used for which?
8. Answer: "Eleh Toldos ha'Shamayim veha'Aretz
b'Hibar'am" - we read this 'b'*Hei*-bar'am' (He
created (Shamayim and Aretz, i.e. this world) with
the letter Hei;
9. Question: Why was this world created with the letter
10. Answer: Hei (is open on the bottom, it) resembles an
Achsadra (a house open on one side) - whoever wants
to leave (to do evil) is able to do so.
11. Question: Why is there another opening above the
12. Answer: It is an opening for those who will do
13. Question: Why can't he enter from the same opening
he left from?
14. Answer: He will not be able to.
15. Also Reish Lakish taught that one who wants to
Metaher himself needs Hash-Me'ilahs help:
i. (Reish Lakish): "Im la'Letzim Hu Yalitz
vela'Anavim Yiten Chen" - Hash-m (merely) gives
opportunity for one who wants to Metamei
himself (Maharsha - "*Hu* Yalitz", the person
himself scoffs), but to one who wants to
Metaher himself, Hash-m is Nosen Chen (helps
him, for he needs help).
16. Question: Why does Hei have a crown?
17. Answer: Hash-m will tie a crown to one who does
(d) Answer: Because the Tzadikim that merit to be there are
few in number (Maharsha - they make themselves small (are
(e) Question: Why is the top of the Yud bent?
(f) Answer: Because every Tzadik there bends his head in
deference to Tzadikim who performed great deeds which he
himself did not.
(a) (Rav Yosef): Rav said two Halachos regarding Sifrei
Torah, Beraisos refute both of them (one of them is
(b) (The first teaching of Rav): If there are two mistakes on
every Daf (column) of a Sefer Torah, they may be
corrected; if there are three mistakes on every Daf,
Yiganez (the Sefer must be put in Genizah).
(c) Refutation (Beraisa): If there are three mistakes on
every Daf, they may be corrected; if there are four,
(d) (Beraisa): If there is one good Daf, it saves the entire
Sefer (permits it to be corrected).
(e) (R. Yitzchak bar Shmuel bar Marsa): This is only if most
(Beis Yosef - of the letters) of the Sefer is (are)
(f) Question (Abaye): Is a Daf with only three mistakes
considered 'good' (or must it have no mistakes)?
(g) Answer (Rav Yosef): Since that Daf may be corrected, it
saves the entire Sefer.
(h) Genizah is required only on account of missing letters,
but not if there are extra letters.
(i) Question: What is the reason?
(j) Answer (Rav Kahana): (Extra letters can be erased, but)
missing letters must be inserted between the lines, (if
there are four on every Daf), the Sefer will not be