Menachot 169

אלא לרבי יוחנן קשיא

There is here, however, a difficulty for R'Johanan!<span class="x" onmousemove="('comment',' For according to both Baraithas the produce grown on a roof etc, may be brought as first-fruits, yet R. Johanan holds that what is grown in the hill-country or in the valleys is not consecrated as first-fruits!');">¹</span> - Tannaim [differ in this matter], for it was taught: A man may bring [as first-fruits] what [is grown] on a roof or among ruins<span class="x" onmousemove="('comment',' I.e., on the roof of a cave, which is soil in its natural state, and among ruins that have been broken up and tilled. This is a superior growth to that grown in the hill-country or in the valley.');">²</span>

תנאי היא דתניא שבגג ושבחורבה מביא וקורא שבעציץ ושבספינה אינו מביא כל עיקר:

and also make the recital; but what [is grown] in a plant-pot and in a ship he may not bring at all.<span class="x" onmousemove="('comment',' For it is of inferior quality; and so too the fruits of the hill-country and in the valleys.');">³</span> ALL [OFFERINGS] MUST BE OFFERED FROM THE CHOICEST PRODUCE etc. Johana<span class="x" onmousemove="('comment',' They were the chief magicians in Egypt in the time of Moses. They are mentioned in Jewish literature also under the name of Jannes and Jambres. V. J. E. VIII, p. 71.');">⁴</span>

וכולן אינן באות אלא מן המובחר כו': אמרי ליה יוחנא וממרא למשה תבן אתה מכניס לעפריים אמר להו אמרי אינשי למתא ירקא ירקא שקול:

and Mamre<span class="x" onmousemove="('comment',' They were the chief magicians in Egypt in the time of Moses. They are mentioned in Jewish literature also under the name of Jannes and Jambres. V. J. E. VIII, p. 71.');">⁴</span> said to Moses, 'Wouldst thou carry straw to Hafaraim? '<span class="x" onmousemove="('comment',' So MS.M. and other MSS.; in cur. edd. 'Afraim, v. note on this word in Mishnah, supra p. 506. Hafaraim was a town where apparently there was a plentiful supply of straw, and so it became proverbial to describe wasted efforts as 'carrying straw to Hafaraim'. (Cf. to carry coals to Newcastle') . As Egypt was reputed to be a land of magic and sorcery these magicians thus taunted Moses when he performed his wonders before the Pharaoh.');">⁵</span>

<big><strong>מתני׳</strong></big> אין מביאין לא מבית הזבלים ולא מבית השלחים ולא מבית האילן ואם הביא כשר

He answered them, 'There is a common saying. "Bring herbs to Herbtown".'<span class="x" onmousemove="('comment',' For all merchants flock there and the demand for herbs is great.');">⁶</span> <big><b>MISHNAH: </b></big>ONE MAY NOT BRING [IT]<span class="x" onmousemove="('comment',' Sc. the 'Omer-offering or the Two Loaves (Rashi MS.) . According to Tosaf., the reference is to all meal-offerings.');">⁷</span>

כיצד הוא עושה נרה שנה ראשונה ובשנה שניה זורעה קודם לפסח שבעים יום והוא עושה סולת מרובה

FROM THE PRODUCE OF A MANURED FIELD<span class="x" onmousemove="('comment',' For it is feared that the field might not have been sufficiently manured; or because the manure would impair the taste of the crops.');">⁸</span> OR FROM AN IRRIGATED FIELD<span class="x" onmousemove="('comment',' For it may not have been sufficiently watered.');">⁹</span>

כיצד בודק הגזבר מכניס ידו לתוכן עלה בה אבק פסולה עד שינפנה

OR FROM A FIELD STOCKED WITH TREES;<span class="x" onmousemove="('comment',' And the crops are sown among the trees. The trees draw off the richness of the soil so that the crops are of a poor quality.');">¹⁰</span> BUT IF ONE DID BRING IT [FROM THESE] IT WAS VALID.

ואם התליעה פסולה:

HOW WAS IT<span class="x" onmousemove="('comment',' Sc. the field, that it might produce an abundant crop of the finest quality.');">¹¹</span> PREPARED?

<big><strong>גמ׳</strong></big> כיצד עושה נרה שנה ראשונה איבעיא להו היכי קאמר נרה שנה ראשונה ושניה נרה וזורעה או דלמא נרה שנה ראשונה ושניה זורעה בלא נרה

IN THE FIRST YEAR IT WAS BROKEN UP AND IN THE SECOND YEAR IT WAS SOWN SEVENTY DAYS BEFORE PASSOVER; THUS IT WOULD PRODUCE FINE FLOUR IN ABUNDANCE. HOW WAS IT TESTED?<span class="x" onmousemove="('comment',' To ascertain whether the flour had been sufficiently sifted.');">¹²</span>

תא שמע דתניא אמר רבי יוסי אף חיטי כרזיים וכפר אחים אלמלא סמוכות לירושלים היו מביאין מהן לפי שאין מביאין את העומר אלא מן השדות המודרמות והמנונרות לכך שבהן חמה זורחת ומהן חמה שוקעת

THE TEMPLE-TREASURER USED TO THRUST HIS HAND INTO IT; IF SOME DUST CAME UP IN [HIS HAND] IT WAS INVALID, UNTIL IT WAS SIFTED [ONCE MORE]. IF IT HAD BECOME MAGOTTY IT IS INVALID.

כיצד עושה נרה שנה ראשונה ושניה חורש ושונה וזורעה קודם לפסח שבעים יום כדי שתהא סמוכה לחמה ועושה קנה זרת ושיבולת זרתיים

<big><b>GEMARA: </b></big>How WAS IT PREPARED? IN THE FIRST YEAR IT WAS BROKEN UP etc. The question was raised: What is meant by this?

וקוצר ומעמר ודש וזורה ובורר וטוחן ומרקד ומביא אצל גזבר וגזבר מכניס ידו לתוכה אם עלתה בה אבק אומר לו חזור ונפה אותה שניה משום רבי נתן אמרו גזבר סך ידו שמן ומכניס לתוכה עד שמעלה כל אבקה

[Does it mean that] it was broken up in the first year and in the second year it was again broken up and then sown, or that it was broken up in the first year and in the second year it was sown without having been broken up again? - Come and hear: R'Jose said, They would have brought it<span class="x" onmousemove="('comment',' Here apparently the reference is to all meal-offerings, notwithstanding the mention of the 'Omer-offering later in this sentence, since wheat is hyhj expressly mentioned and wheat was not offered in the 'Omer-offering but barley. On the other hand, it might very well be that the word ' , ohhzrf hyhj iht translated wheat, is part of the name of the place, the whole being a compound place-name V. Tosaf. s.v. .');">¹³</span> even from the wheat of Karzaim<span class="x" onmousemove="('comment',' Var. lec. Barhaim (Tosef. IX) . Karwaim (MS.M.) . Probably It is the Kharazin mentioned in the N.T. (Matt. XI, 21, Luke X, 13) . V. Neubauer Geographie p. 220.');">¹⁴</span>

קתני מיהת חורש ושונה

and of Kefar Ahim<span class="x" onmousemove="('comment',' Var. Kefar Ahus (Tosef. ibid.) . K. Ahis, K. Ahia (MSS.) . The name is very likely a variant of Kefar Nahum, i.e., Capernaum. V. Neubauer p. 221.');">¹⁵</span> if only they had been nearer to Jerusalem;<span class="x" onmousemove="('comment',' For it is not proper to let pass the opportunity of performing the precept, and as there could be found produce of a similar good quality in places nearer Jerusalem that must be used.');">¹⁶</span>

ולטעמיך מתניתין לא קתני שונה

since they may bring the 'Omer-offering only from the fields in the south,<span class="x" onmousemove="('comment',' Sc. of Palestine (Rashi) . According to Tosaf fields on a hill-side facing south.');">¹⁷</span> and which had been broken up for the purpose, for upon these fields the sun rises and upon these the sun sets.<span class="x" onmousemove="('comment',' I.e., the sun is shining on these fields for the greater part of the day.');">¹⁸</span> How was [the field] prepared? In the first year it was broken up and in the second year it was ploughed twice, and it was sown seventy days before the Passover so that it might be close upon the [increasing strength of the] sun;<span class="x" onmousemove="('comment',' When the sun's rays would have a beneficial effect upon the sowing.');">¹⁹</span> thus it would bring forth stalks one span long and ears two spans long. It was then reaped, bound into sheaves, threshed, winnowed, cleansed, ground, and sifted, and then brought to the Temple-treasurer. The Temple-treasurer would thrust his hand into it; if some dust came up in his hand he would say to him [who brought it].' Go and sift it a second time' - In the name of R'Nathan it is said, The Temple-treasurer used to smear his hand with oil and thrust it into the flour until he had brought up all the dust.<span class="x" onmousemove="('comment',' For only the fine dust in the flour would adhere to his hand.');">²⁰</span> Now it expressly stated above, '[And in the second year] it was ploughed twice'!<span class="x" onmousemove="('comment',' From this Baraitha it is evident that our Mishnah must mean that the field was broken up (i.e., ploughed) even in the second year.');">²¹</span> - But even as you would have it, [is not this Baraitha in conflict with our Mishnah]? For our Mishnah does not say 'twice',