Menachot 57

ותמני סרי דקנים הא עשרין ותרתין כפתורין נמי אחד עשר כפתורין תרי דידה וששה דקנים וכפתר וכפתר וכפתר הא חד סר

and the eighteen of the [six] branches make twenty-two. It is also clear that there were eleven knops, for the knops thereof implies two, and six of the [six] branches and the knop [from which the first pair of branches rose], and the knop [from which the second pair rose], and the knop [from which the third pair rose], thus making a total of eleven.

אלא פרחים תשעה מנלן פרחים תרי דידה וששה דקנים תמניא הוו אמר רב שלמן כתיב (במדבר ח, ד) עד ירכה עד פרחה מקשה היא

But how do we arrive at nine flowers? Its own two and the six of the [six] branches make only eight? - R'Salmon said, It is written, Unto the base thereof, and unto the flowers thereof, it was beaten work.<span class="x" onmousemove="('comment',' Num. VIII, 4. The flower (in the Heb. , in the sing.) in this verse is in addition to those mentioned in Ex. XXV, 31ff; hence there were nine. This extra flower was placed at the foot of the candlestick close to the pedestal.');">¹</span>

אמר רב גובהה של מנורה תשעה טפחים איתיביה רב שימי בר חייא לרב אבן היתה לפני מנורה ובה שלש מעלות שעליה הכהן עומד ומטיב את הנרות

Rab said, The height of the candlestick was nine handbreadths. Thereupon R'Shimi B'Hiyya raised the following objection to Rab.

א"ל שימי את כי קאמינא משפת קנים ולמעלה

We have learnt:<span class="x" onmousemove="('comment',' Tam. III, 9.');">²</span> There was a stone before the candlestick in which were three steps; on this the priest stood to trim the lamps.<span class="x" onmousemove="('comment',' And if the entire height of the candlestick was only nine handbreadths, then surely the priest had no need of stone or steps to reach it.');">³</span>

כתיב (דברי הימים ב ד, כא) והפרח והנרות והמלקחים זהב הוא מיכלות זהב מאי מיכלות זהב אמר רב אמי שכילתו לכל זהב סגור של שלמה דא"ר יהודה אמר רב עשר מנורות עשה שלמה וכל אחת ואחת הביא לה אלף ככר זהב והכניסוהו אלף פעמים לכור והעמידוהו על ככר

He answered, You, Shimi!<span class="x" onmousemove="('comment',' Rab expresses surprise at his pupil Shimi who puts to him a question whose answer is only too obvious.');">⁴</span> I meant only from the point where the branches begin [to rise] and upwards.<span class="x" onmousemove="('comment',' And as this point was in the centre of the candlestick, there were nine handbreadths from it to the top, and similarly from this point to the base; so that Rab's view is entirely in accord with Samuel's supra. cvz ,ukfn');">⁵</span>

איני והכתיב (מלכים א י, כא) וכל כלי משקה המלך שלמה זהב וכל כלי בית יער הלבנון זהב סגור אין כסף נחשב בימי שלמה למאומה זהב סגור קא אמרינן

It is written, And the flowers, and the lamps and the tongs, of gold, of finished gold.<span class="x" onmousemove="('comment',' II Chr. IV, 21. The Heb. expression , in E.VV. 'perfect gold', is very difficult; hence the suggestion in the GEMARA: ,ukfn vkf');">⁶</span> What is meant by 'finished gold'?

ומי חסר כולי האי והתניא ר' יוסי בר' יהודה אומר מעשה והיתה [מנורת] בית המקדש יתירה על של משה בדינר זהב קורדיקיני והכניסוה פ' פעמים לכור והעמידוה על ככר כיון דקאי קאי

R'Ammi said, They finished up all Solomon's fine gold.<span class="x" onmousemove="('comment',' Deriving from 'to complete, exhaust, finish up'.');">⁷</span> For Rab Judah said in Rab's name, Solomon had made ten candlesticks, and for each one he had used one thousand talents of gold; each had been cast in the furnace one thousand times so that it was reduced to one talent.<span class="x" onmousemove="('comment',' This lavish and extravagant use of gold would naturally exhaust all his gold, however great his supply was.');">⁸</span>

א"ר שמואל בר נחמני אמר ר' יונתן מאי דכתיב (ויקרא כד, ד) על המנורה הטהורה שירדו מעשיה ממקום טהרה אלא מעתה (ויקרא כד, ו) על השלחן הטהור שירדו מעשיו ממקום טהור אלא טהור מכלל שהוא טמא הכא נמי טהורה מכלל שהיא טמאה

But surely it is not so, for is written, And all King Solomon's drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; none were of silver; it was nothing accounted of in the days of Solomon!<span class="x" onmousemove="('comment',' I Kings X, 21. It is evident that Solomon had an unlimited supply.');">⁹</span> - We said Solomon's fine gold [was finished up].

בשלמא התם כדריש לקיש דאמר ריש לקיש מאי דכתיב על השולחן הטהור מכלל שהוא טמא כלי עץ העשוי לנחת הוא וכל כלי עץ העשוי לנחת אינו מקבל טומאה אלא מלמד שמגביהין אותו לעולי רגלים ומראים להם לחם הפנים ואומר להם ראו חיבתכם לפני המקום

And would it lose so much?<span class="x" onmousemove="('comment',' By repeated refinings to be reduced from one thousand talents to one talent. hbehsrue hbhhsrud');">¹⁰</span> Surely it has been taught: R'Jose B'Judah said, It once happened that the candlestick which was used in the Temple was found to be larger than that made by Moses by a Gordian<span class="x" onmousemove="('comment',' Cur. edd. ; v. Jast. s.v. The word is omitted in MS.M.');">¹¹</span>

מאי חיבתכם כדריב"ל דא"ר יהושע בן לוי נס גדול נעשה בלחם הפנים סילוקו כסידורו שנאמר (שמואל א כא, ז) לשום לחם חם ביום הלקחו

golden denar; thereupon it was cast eighty times into the furnace so that it was brought down to a talent! - Since it had been made long ago it would remain in that condition.<span class="x" onmousemove="('comment',' I.e., since it had been well wrought and refined in Solomon's days, when centuries later it was cast eighty times into the furnace it would not then have lost very much.');">¹²</span> R'Samuel B'Nahmani said in the name of R'Jonathan, What is the meaning of the expression, 'Upon the pure candlestick'?<span class="x" onmousemove="('comment',' Lev. XXIV, 4.');">¹³</span>

אלא הכא טהורה מכלל שהיא טמאה פשיטא כלי מתכות נינהו וכלי מתכות מקבלין טומאה אלא שירדו מעשיה ממקום טהרה

It signifies that its pattern came down from the place of purity.<span class="x" onmousemove="('comment',' I.e., from Heaven. The pattern of the candlestick was shown by God unto Moses; v. infra.');">¹⁴</span> Will you then say that the expression 'Upon the pure table'<span class="x" onmousemove="('comment',' Ibid. 6.');">¹⁵</span>

תניא רבי יוסי ברבי יהודה אומר ארון של אש ושלחן של אש ומנורה של אש ירדו מן השמים וראה משה ועשה כמותם שנאמר (שמות כה, מ) וראה ועשה כתבניתם אשר אתה מראה בהר

also signifies that its pattern came down from the place of purity? One would rather say that 'pure' [in the latter case] implies that it can contract uncleanness; then [in the former case] too 'pure' implies that it can contract uncleanness? - [This does not follow at all,] for it is rig to say so there [in regard to the table] because of Resh Lakish's exposition.

אלא מעתה (שמות כו, ל) והקמת את המשכן כמשפטו אשר הראית בהר הכי נמי הכא כתיב כמשפטו התם כתיב כתבניתם

For Resh Lakish said, What is the meaning of the expression 'upon the pure table'? It signifies that it can contract uncleanness.

א"ר חייא בר אבא אמר ר' יוחנן גבריאל חגור כמין פסיקיא היה והראה לו למשה מעשה מנורה דכתיב וזה מעשה המנורה

But is not [the table] an article of wood made to rest, and an article of wood made to rest cannot contract uncleanness? This proves that they used to lift it up and exhibit the Shewbread on it to those who came up for the festivals, saying to them, Behold, God's love for you!<span class="x" onmousemove="('comment',' The table was therefore mobile and not regarded as a vessel made to rest; consequently it could contract uncleanness. It is right therefore that the term 'pure' in connection with the table should mean free from uncleanness.');">¹⁶</span>

תנא דבי רבי ישמעאל שלשה דברים היו קשין לו למשה עד שהראה לו הקב"ה באצבעו ואלו הן מנורה וראש חדש ושרצים מנורה דכתיב (במדבר ח, ד) וזה מעשה המנורה ראש חודש דכתיב (שמות יב, ב) החודש הזה לכם ראש חדשים שרצים דכתיב (ויקרא יא, כט) וזה לכם הטמא ויש אומרים אף הלכות שחיטה שנאמר (שמות כט, לח) וזה אשר תעשה על המזבח:

¹⁷ as it is written, To put hot bread in the day that it w taken away"&gt;.<span class="x" onmousemove="('comment',' I Sam. XXI, 7. The Heb. 'hot' is interpreted as referring to the bread that was taken away, thus indicating that it was still fresh and hot.');">¹⁸</span> But in this case [of the candlestick], to say that the term 'pure' implies that it can contract uncleanness is too obvious [and unnecessary], for it is a metal vessel and metal vessels certainly contract uncleanness! We must therefore say that its pattern came down from the place of purity.

שתי פרשיות שבמזוזה מעכבות זו את זו ואפילו כתב אחד מעכבן: פשיטא

It was taught: R'Jose B'Judah says, An ark of fire and a table of fire and a candlestick of fire came down from heaven; and these Moses saw and reproduced, as it is written, And see that thou make them after their pattern, which is being shown thee in the mount.<span class="x" onmousemove="('comment',' Ex. XXV, 40.');">¹⁹</span> Will you then say the same [of the tabernacle], for it is written, And thou shalt rear up the tabernacle according to the fashion thereof which hath been shown thee in the mount!<span class="x" onmousemove="('comment',' Ibid. XXVI, 30.');">²⁰</span>

אמר רב יהודה אמר רב לא נצרכה אלא לקוצה של יוד והא נמי פשיטא אלא לכאידך דרב יהודה אמר רב דאמר רב יהודה אמר רב כל אות שאין גויל מוקף לה מארבע רוחותיה פסולה

- Here it is written 'according to the fashion thereof', whilst there 'after their pattern'.<span class="x" onmousemove="('comment',' The latter expression signifies that a model or picture was actually shown to Moses, whereas the former expression signifies merely that the tabernacle was to be constructed in accordance with the instructions and directions received by Moses.');">²¹</span> R'Hiyya B'Abba said in the name of R'Johanan, The angel Gabriel had girded himself with a kind of belt<span class="x" onmousemove="('comment',' After the manner of artificers who tie up their clothes with a belt or girdle when engaged upon delicate work so as not to be hampered in their work.');">²²</span>

אמר אשיאן בר נדבך משמיה דרב יהודה ניקב תוכו של ה"י כשר יריכו פסול א"ר זירא לדידי מפרשה לי מיניה דרב הונא ורבי יעקב אמר לדידי מפרשה לי מיניה דרב יהודה ניקב תוכו של ה"י כשר יריכו אם נשתייר בו כשיעור אות קטנה כשר ואם לאו פסול

and demonstrated unto Moses the work of the candlestick, for it is written, And this was the work of the candlestick.<span class="x" onmousemove="('comment',' Num. VIII, 4. The term 'this' implies that something was held up as a pattern or model to illustrate the instructions given.');">²³</span> A Tanna of the school of R'Ishmael stated, Three things presented difficulties to Moses, until the Holy One, blessed be He, showed Moses with His finger, and these are they: the candlestick, the new moon,<span class="x" onmousemove="('comment',' The proper observance of the first appearance of the new moon.');">²⁴</span>

אגרא חמוה דר' אבא

and the creeping things.<span class="x" onmousemove="('comment',' The identification of the clean and unclean reptiles.');">²⁵</span> The candlestick, as it is written, And this was the work of the candlestick. The new moon, as it is written, This month shall be unto you the beginning of months.<span class="x" onmousemove="('comment',' Ex. XII, 2.');">²⁶</span> The creeping things, as it is written, And these are they which are unclean.<span class="x" onmousemove="('comment',' Lev. XI, 29.');">²⁷</span> Others add, Also the rules for slaughtering [beasts], as it i written, Now this is that which thou shalt offer upon the altar.<span class="x" onmousemove="('comment',' Ex. XXIX, 38. And as the first act of the offering is the slaughtering the expression 'this' clearly refers to an actual demonstration unto Moses of the rules and regulations of slaughtering.');">²⁸</span> OF THE TWO PORTIONS OF SCRIPTURE IN THE MEZUZAH THE [ABSENCE OF] ONE INVALIDATES THE OTHER; INDEED EVEN ONE [IMPERFECT] LETTER CAN INVALIDATE THE WHOLE. Is not this obvious?<span class="x" onmousemove="('comment',' That one imperfect letter can invalidate the whole. For the law insists upon perfect writing in Scrolls of the Law, tefillin, and mezuzah.');">²⁹</span> - Rab Judah answered in the name of Rab, The law had to be taught in respect of the tittle of the letter yod.<span class="x" onmousemove="('comment',' I.e., even if the lower (according to Tosaf. 'the upper') stroke of the letter yod was missing, it is invalid.');">³⁰</span> And is not this, too, obvious?<span class="x" onmousemove="('comment',' Since without the stroke it is no yod and it would not be recognizable as such.');">³¹</span> - It had to be taught in regard to the other statement of Rab Judah in the name of Rab. For Rab Judah said in the name of Rab, Any letter that is not surrounded on all four sides by a margin of parchment is invalid.<span class="x" onmousemove="('comment',' The letter must not be joined to or run into either the preceding or following letters, but must be surrounded by a blank margin of the parchment. v');">³²</span> Ashian B'Nidbak said in the name of Rab Judah, If the inner [leg] of the letter he<span class="x" onmousemove="('comment',' I.e., the left or detached leg of the letter. It is referred to as inner for in early MSS. this leg was almost in the middle of the letter. Aliter: the inner space of the letter. v');">³³</span> was perforated, it is still valid; if the [right] leg was perforated it is invalid. R'Zera said, This was explained to me by R'Huna and R'Jacob said, This too was explained to me by Rab Judah - as follows: If the inner [leg] of the he was perforated, it is still valid; if the [right] leg was perforated and there still remained thereof the size of a letter,<span class="x" onmousemove="('comment',' I.e., the upper part of the leg was still joined to the roof of the letter, thu, so that it can be read as a he, although reduced in size.');">³⁴</span> it is valid; otherwise it is invalid. It once happened to Agra, the father-in-law of R'Abba,