Menachot 170

ברייתא קתני שונה

whilst this Baraitha expressly says 'twice'! - This is no difficulty, for in the one case the field had been tilled<span class="x" onmousemove="('comment',' This is the case of our Mishnah, hence the Tanna of our Mishnah did not state 'twice', for since the field was tilled in the first year it was not necessary to plough it twice in the second year. The question, however, still remains whether according to the Tanna of our Mishnah it is necessary to plough it once in the second year before the sowing or not! vban ojk');">¹</span> [in the first year], and in the other it had not been tilled. How is it then [with regard to our origina question]?<span class="x" onmousemove="('comment',' V. prec. n. The most lucid interpretation of the entire passage is to be found in the commentary on Maim. Yad, Issure Mizbeah. VII, 4.');">²</span>

הא לא קשיא כאן בעבודה כאן בשאינה עבודה

- Come and hear, for it was taught: Half of [the field] was broken up and the other half sown, and [in the following year] half of it was broken up and the other half sown.<span class="x" onmousemove="('comment',' Each year only half of the field was sown and the other half lay fallow, but the parts were reversed in alternate years, thus the half that lay fallow in the previous year was now sown, and the half that was sown then was now broken up. It is evident therefore that there was no breaking up of the field before the sowing. There is, however, a difference of opinion between the commentators as to whether it was necessary in the first year. i.e., at the outset when cultivating the field, to break up the whole field or only half.');">³</span> R'Johanan said. The 'Omer-offering was brought only from [the produce of] fields in the south of the Land of Israel, upon which the sun rises and upon which the sun sets.

מאי הוי עלה תא שמע דתניא ניר חציה וזורע חציה ניר חציה וזורע חציה

Half of the field was broken up while the other half was sown.<span class="x" onmousemove="('comment',' So MS.M. and Sh. Mek. This sentence is omitted in cur. edd.');">⁴</span> It was taught: Abba Saul said, The 'Omer-offering was usually brought from the [produce of the] valley of Beth Makleh.<span class="x" onmousemove="('comment',' In the valley of Kidron; cf. Tosef. Men. X.');">⁵</span> which was an area that produced three se'ahs; it lay in the south and the sun rose upon it and the sun set upon it.

אמר רבי יוחנן אין מביאין את העומר אלא מן השדות המודרמות שבארץ ישראל שבהן חמה זורחת ומהן חמה שוקעת

Half of it was broken up while the other half was sown, and [in the following year] half of it was broken up and the other half was sown. R'Hilkiah B'Tobi had a piece of land; one half he broke up and the other half he sowed, and [similarly in the following year] one half he broke up and the other half he sowed. It thus brought forth twofold, and he sold the wheat for fine flour.

תניא נמי הכי אבא שאול אומר עומר היה בא מבקעת בית מקלה כבת ג' סאין היתה ושדה מודרמת היתה ובה חמה זורחת וממנה חמה שוקעת ניר חציה וזורע חציה ניר חציה וזורע חציה

IF IT HAD BECOME MAGGOTY IT IS INVALID. Our Rabbis taught: If the greater part of the fine flour became maggoty it is invalid; if the greater part of the wheat became maggoty it is invalid. R'Jeremiah enquired.

רב חלקיה בר טובי הוה ליה קרנא דארעא ניר חציה וזרע חציה ניר חציה וזרע חציה ועבדה על חד תרי ומזבין להו לחיטי לסמידא:

Does it mean the greater part of each grain [of wheat],<span class="x" onmousemove="('comment',' But if only a small part of each grain had become maggoty it is still valid.');">⁶</span> or the greater part of the se'ah [of wheat]?<span class="x" onmousemove="('comment',' I.e., if the greater part of the quantity of wheat intended for the meal-offering had become maggoty, even though there are in the mass many grains that have not been affected, the whole is invalid.');">⁷</span> - The question remains undecided.

ואם התליעה פסולה: תנו רבנן סולת שהתליעה רובה פסולה וחיטין שהתליעו רובן פסולות בעי רבי ירמיה ברוב חטה או ברוב סאה תיקו:

Raba raised this question. If a man consecrated [maggoty flour for a meal-offering] does he incur stripes for consecrating a blemished thing or not?<span class="x" onmousemove="('comment',' For consecrating a blemished animal one incurs the penalty of stripes on five counts, v. Tem. 6b.');">⁸</span> Since it is unfit for the offering it is like a blemished animal; [shall we say that the prohibition of] a blemished thing applies only to animals? - The question remains undecided.

בעי רבא הקדישן מהו שילקה עליהן משום בעל מום כיון דפסיל כבעל מום דמי או דלמא אין בעל מום אלא בבהמה תיקו:

We have learnt elsewhere: Any wood in which was found a worm is unfit [to be burnt] upon the altar.<span class="x" onmousemove="('comment',' Mid. II, 5.');">⁹</span> Samuel said, This was taught only [if found] in damp wood, but in dry wood it can be scraped away and [the wood] is valid. Raba raised the question.

תנן התם כל עץ שנמצא בו תולעת פסול לגבי מזבח אמר שמואל לא שנו אלא לח אבל יבש גוררו וכשר

If a man consecrated it<span class="x" onmousemove="('comment',' Sc. wood with worms.');">¹⁰</span> does he incur stripes for consecrating a blemished thing or not? Since it is unfit it is like a blemished animal; or [shall we say that] the prohibitio of a blemished thing applies only to animals? - This too remains undecided.

בעי רבא הקדישו מהו שילקה עליו משום בעל מום כיון דפסול כבעל מום דמי או דלמא אין בעל מום אלא בבהמה תיקו:

<big><b>MISHNAH: </b></big>TEKOA<span class="x" onmousemove="('comment',' Cf. Amos I, 1; a city S.E. of Bethlehem (Neub. op. cit. p. 129) . According to Graetz and Bacher, it is a town in Galilee.');">¹¹</span> RANKS FIRST FOR THE QUALITY OF ITS OIL. ABBA SAUL SAYS, SECOND TO IT IS REGEB<span class="x" onmousemove="('comment',' Probably Ragaba mentioned in Josephus, Ant. XIII, 15, 5.');">¹²</span>

<big><strong>מתני׳</strong></big> תקוע אלפא לשמן אבא שאול אומר שניה לה רגב בעבר הירדן כל הארצות היו כשרות אלא מיכן היו מביאין

BEYOND THE JORDAN. THE [OIL OF THE] WHOLE LAND WAS VALID, BUT THEY USED TO BRING IT ONLY FROM THESE PLACES. ONE MAY NOT BRING IT FROM A MANURED FIELD<span class="x" onmousemove="('comment',' The olives grown here are of an inferior quality. iubhepbt iyepbt');">¹³</span>

אין מביאין לא מבית הזבלים ולא מבית השלחים ולא מן מה שנזרע ביניהם ואם הביא כשר אין מביאין אנפקטן ואם הביא כשר אין מביאין מן הגרגרין שנשרו במים ולא מן הכבשים ולא מן השלוקים ואם הביא פסול:

OR FROM AN IRRIGATED FIELD<span class="x" onmousemove="('comment',' The olives grown here are of an inferior quality. iubhepbt iyepbt');">¹³</span> OR FROM OLIVE-TREES<span class="x" onmousemove="('comment',' The olives grown here are of an inferior quality. iubhepbt iyepbt');">¹³</span> PLANTED IN A FIELD SOWN WITH SEEDS; BUT IF ONE DID BRING IT [FROM THESE] IT WAS VALID.

<big><strong>גמ׳</strong></big> (שמואל ב יד, ב) וישלח יואב תקועה ויקח משם אשה חכמה מאי שנא תקועה אמר רבי יוחנן מתוך שרגילין בשמן זית חכמה מצויה בהן:

ONE MAY NOT BRING ANFAKINON,<span class="x" onmousemove="('comment',' (so MS.M.; cur. edd. is corrupt) = **, oil made of unripe olives. V. GEMARA:');">¹⁴</span> YET IF ONE DID BRING IT IT WAS VALID.<span class="x" onmousemove="('comment',' In many MSS. and in the Mishnah edd. the reading is INVALID.');">¹⁵</span> ONE MAY NOT BRING IT FROM OLIVE-BERRIES WHICH HAD BEEN SOAKED IN WATER OR PRESERVED OR STEWED; AND IF ONE DID BRING IT IT WAS INVALID.

תנו רבנן (דברים לג, כד) וטובל בשמן רגלו זה חלקו של אשר שמושך שמן כמעין אמרו פעם אחת נצרכו להן אנשי לודקיא בשמן מינו להן פולמוסטוס אחד אמרו לו לך והבא לנו שמן במאה ריבוא

<big><b>GEMARA: </b></big>And Joab sent to Tekoa and fetched thence a wise woman.<span class="x" onmousemove="('comment',' II Sam. XIV, 2.');">¹⁶</span> Why to Tekoa? - R'Johanan said, Because they were accustomed to olive oil, wisdom could be found among them. Our Rabbis taught: And let him dip his foot in oil:<span class="x" onmousemove="('comment',' Deut. XXXIII, 24. xuyxunkup xhyhknhpt');">¹⁷</span>

הלך לירושלים אמרו לו לך לצור הלך לצור אמרו לו לך לגוש חלב הלך לגוש חלב אמרו לו לך אצל פלוני לשדה הלז ומצאו שהיה עוזק תחת זיתיו אמר לו יש לך שמן במאה ריבוא שאני צריך אמר לו המתן לי עד שאסיים מלאכתי המתין עד שסיים מלאכתו

this refers to the territory of Asher which flowed with oil like a fountain. It is related that once the people of Laodicea were in need of oil; they appointed an agent<span class="x" onmousemove="('comment',' Jast. suggests the reading , **. manager, commissioner. V. B.B., (Sonc. ed.) p. 617 n. 7.');">¹⁸</span> and instructed him, 'Go and purchase for us a hundred myriad [manehs'] worth of oil'.

לאחר שסיים מלאכתו הפשיל כליו לאחוריו והיה מסקל ובא בדרך אמר לו יש לך שמן במאה ריבוא כמדומה אני ששחוק שחקו בי היהודים כיון שהגיע לעירו הוציאה לו שפחתו קומקמום של חמין ורחץ בו ידיו ורגליו הוציאה לו ספל של זהב מליאה שמן וטבל בו ידיו ורגליו לקיים מה שנאמר וטובל בשמן רגלו

He came first to Jerusalem and was told, 'Go to Tyre'. He came to Tyre and was told, 'Go to Gush Halab'.<span class="x" onmousemove="('comment',' In Upper Galilee. Cf. Gischala mentioned by Josephus.');">¹⁹</span> When he came to Gush Halab he was told, 'Go to So-and-so in that field'.

לאחר שאכלו ושתו מדד לו שמן במאה ריבוא אמר לו כלום אתה צריך ליותר אמר לו הן אלא שאין לי דמים אמר לו אם אתה רוצה ליקח קח ואני אלך עמך ואטול דמיו מדד לו שמן בשמונה עשר ריבוא אמרו לא הניח אותו האיש לא סוס ולא פרד ולא גמל ולא חמור בארץ ישראל שלא שכרו

[He went there] and found the man breaking up the earth around his olive trees. [The agent] said to him.' Have you a hundred myriad [manehs'] worth of oil that I require'? 'Yes', replied the other; 'but wait until I finish my work'.

כיון שהגיע לעירו יצאו אנשי עירו לקלסו אמר להם לא לי קלסוני אלא לזה שבא עמי שמדד לי שמן במאה ריבוא והרי נושה בי בשמונה עשרה ריבוא לקיים מה שנאמר (משלי יג, ז) יש מתעשר ואין כל מתרושש והון רב:

He waited until the other had finished his work. After he had finished his work he threw his tools on his back and went on his way, removing the stones from his path as he went.<span class="x" onmousemove="('comment',' This led the agent to believe that the man whom he was accompanying was not wealthy and that he certainly could not supply him with all the oil he required. 'ufu uk ah vzk trxunkup rnt');">²⁰</span> The agent thought to himself,<span class="x" onmousemove="('comment',' Adopting' the reading as in MS.M. .');">²¹</span>

אין מביאין לא מבית הזבלים: והתניא אין מביאין אנפקטן

'Has this man really got<span class="x" onmousemove="('comment',' Adopting' the reading as in MS.M. .');">²¹</span> a hundred myriad [manehs'] worth of oil? I see that the Jews have merely made game of me'. As soon as he reached his home town that man's maidservant brought out to him a bowl of hot water and he washed his hands and his feet. She then brought out to him a golden bowl of oil and he dipped in it his hands and his feet, thus fulfilling the verse, 'And let him dip his feet in oil'. After they had eaten and drunk the man measured out to the agent a hundred myriad [manehs'] worth of oil, and then asked, 'Do you perhaps need any more oil? ' 'I do, indeed', replied the agent; 'but I have no more money with me'.' Well, if you wish to buy more, take it, and I will go back with you for the money', said the man. He then measured out for him another eighteen myriad [manehs'] worth of oil. It is said that he<span class="x" onmousemove="('comment',' The agent. Lit., 'that man did not leave out either a horse . . which he did not hire'.');">²²</span> hired every horse, mule, camel and ass that he could find in all the Land of Israel. When he reached his home town all the townspeople came out to meet him and applaud him.' Do not applaud me', he said to them, 'but this man, my companion. who measured out for me a hundred myriad [manehs'] worth of oil, and whom I still owe eighteen myriad [manehs]'. This illustrates the verse, There is that pretendeth himself rich, yet hath nothing; there is that pretendeth himself poor, yet hath great wealth.'<span class="x" onmousemove="('comment',' Prov. XIII, 7.');">²³</span> ONE MAY NOT BRING IT FROM A MANURED FIELD etc. But has it not been taught that one may not bring anfakinon