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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Menachos 68


(a) Under what condition does the Mishnah later permit cutting the corn in a Sadeh Beis ha'Shalachin that lies in a valley (and which requires constant watering manually) ?

(b) Why did the Chachamim permit this?

(c) What Kashya does this pose on Rabah?

(d) What reason does Abaye therefore attribute to Rebbi Yehudah, that will distinguish between Chametz and Chadash?

(a) Rava asks why Abaye only resolves the discrepancy in Rebbi Yehudah, and not in the Rabbanan.
Which discrepancy in the Rabbanan is he referring to?

(b) How does he resolve it? Why are the Rabbanan not afraid that he may come to eat the Chametz that one finds on Pesach?

(c) Rav Ashi tries to resolve the discrepancy in Rebbi Yehudah by confining his lenient opinion in our Mishnah to flour made from roasted kernels.
How does that answer the Kashya?

(d) Why do we consider Rav Ashi's answer a joke?

(e) Why will it not even help to confine our Mishnah to where one cuts the corn with one's hands, as we learned earlier (as a reminder that it is Chadash)?

(a) Our Mishnah discusses the duration of Isur Chadash.
When does Chadash become permitted?

(b) How about those who live far from Yerushalayim (who have no way of knowing when the Omer has been brought)?

(c) Why is that?

(a) What is Yom Henef?

(b) What Takanah did Raban Yochanan ben Zakai institute after the destruction of the Beis-Hamikdash?

(c) What objection does Rebbi Yehudah raise to the Tana Kama's (previous) statement, based on the Pasuk in Emor (in connection with the Isur Chadash) "ad Etzem ha'Yom ha'Zeh"? How does he interpret "ad"?

(a) What are Rav and Shmuel coming to preclude (besides the opinion of Rebbi Yochanan and Resh Lakish), when they rule that when there is no Beis-Hamikdash, sunrise permits the Isur Chadash?

(b) From which two Pesukim in Emor do they derive this ruling?

(c) Rebbi Yochanan and Resh Lakish are even more lenient than Rav and Shmuel.
What do they say?

(d) How will Rebbi Yochanan and Resh Lakish explain ...

  1. ... the Pasuk "ad Havi'achem"?
  2. ... our Mishnah 'mi'she'Karav ha'Omer, Hutar Chadash Miyad'?
  3. ... the following Mishnah 'ha'Omer Hayah Matir ba'Medinah, u'Shetei ha'Lechem ba'Mikdash'?
Answers to questions



(a) Why, after the Churban Beis-Hamikdash, did Raban Yochanan ben Zakai forbid Chadash until the seventeenth of Nisan?

(b) Why does this pose a Kashya on Rebbi Yochanan and Resh Lakish?

(a) Rav Nachman bar Yitzchak answers that Raban Yochanan ben Zakai holds like Rebbi Yehudah.
What does this mean? How does it answer the Kashya?

(b) If that is so, then why did Rebbi Yehudah retort 've'ha'Lo min ha'Torah Hu Asur? Does this not imply that Raban Yochanan ben Zakai decreed mi'de'Rabbanan?

(c) Then why did our Mishnah say 'Hiskin' (if he Darshened it from the Pasuk, but did not institute it)?

(a) Rav Papa and Rav Huna b'rei de'Rav Yehoshua held that Chadash be'Chutz la'Aretz is Asur mi'de'Rabbanan (like Rebbi Yehudah).
When did they eat Chadash?

(b) Why did they not wait at least until the morning?

(c) The Rabbanan of Rav Ashi held that Chadash be'Chutz la'Aretz is Asur mi'd'Oraysa, and they only ate Chadash in the morning of the seventeenth.
Why did they not then wait until nightfall?

(d) Ravina's nurse told him that his father used to wait until nightfall after the seventeenth before eating Chadash .
What was the basis of that ruling?

(a) Our Mishnah now discusses the respective functions of the Omer and the Sh'tei ha'Lechem.
What is the basic difference between them?

(b) If Menachos, Bikurim and Minchas Nesachim that are brought from the new crops before the Omer are Pasul, what will be the Din with regard to bringing them before the Sh'tei ha'Lechem?

(c) How did Rebbi Yehudah ben Nechemyah explain this distinction to Rebbi Tarfon? On what basis is before the Sh'tei ha'Lechem more lenient than before the Omer in this regard?

(d) What did Rebbi Yehudah ben Nechemyah do to merit the punishment that Rebbi Akiva predicted he would receive? What was that punishment?

(e) What, according to the testimonial of Rebbi Yehudah, actually happened?

(a) Why are Nesachim not included in the Isur of Chadash?

(b) In that case, why did Rav Nachman bar Yitzchak find it necessary to state that, according to Rebbi Yehudah bar Nechemyah, if they brought a Niskei Bikurim before the Omer, they are Patur? Why might we have thought otherwise?

(c) So what in fact, is Rav Nachman bar Yitzchak coming to teach us?

(a) Rami bar Chama asks whether the Sh'tei ha'Lechem will permit Chadash in the Beis-Hamikdash 'she'Lo ke'Sidran'.
What does he mean by that? What is the case?

(b) Rabah cites a Beraisa, which discusses the Pasuk in Vayikra "ve'Im Takriv Minchas Bikurim".
How does the Tana define "Minchas Bikurim"?

(c) What does Rebbi Eliezer there, learn from the 'Gezeirah-Shavah' "Aviv" (in the current Parshah) "Aviv" ('ki ha'Se'orah Aviv' [in Va'eira, in connection with the plague of Barad])?

(a) Rebbi Akiva learns the same Halachah from the fact that both a Yachid and the Tzibur bring their Chovah, sometimes from wheat and sometimes from barley.
Which Chovah does a Yachid bring from ...
  1. ... wheat?
  2. ... barley?
(b) What does he go on to prove from there?
(a) Alternatively, what Rebbi Akiva said was that if the Korban Omer had consisted of wheat, then the Pasuk would not have referred to the Sh'tei ha'Lechem as 'Bikurim'.
Why is that? What does "Bikurin" imply?

(b) This appears to resolve Rami bar Chama's She'eilah.
How is that possible? How could the Sh'tei ha'Lechem be called "Bikurim", even if the Sh'tei ha'Lechem would permit the crops she'Lo ke'Sidran?

(c) Rami bar Chama refutes the proof by explaining 'Bikurim' differently. How does he explain it?

Answers to questions

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