## Menachot Daf 29b ###### Menachot 29b:1 [Menachot 29b:1](https://torahapp.org/share/book/Menachot/r/29b:1) אִיפְּסִיקָא לֵיהּ כַּרְעָא דְּהֵ״י דְּ״הָעָם״ בְּנִיקְבָּא, אֲתָא לְקַמֵּיהּ דְּרַבִּי אַבָּא. אֲמַר לֵיהּ: אִם (מִשְׁתַּיַּיר) [נִשְׁתַּיֵּיר] בּוֹ כְּשִׁיעוּר אוֹת קְטַנָּה – כָּשֵׁר, וְאִם לָאו – פָּסוּל. **William Davidson Edition - English:** had the **leg of** the letter ***heh* in** the term: **“The nation [*ha’am*]”** (Exodus 13:3), written in his phylacteries, **severed by a perforation. He came before** his son-in-law **Rabbi Abba** to clarify the *halakha*. Rabbi Abba **said to him: If there remains in** the leg that is attached to the roof of the letter **the equivalent of the measure of a small letter,** i.e., the letter *yod*, it is **fit. But if not,** it is **unfit.** ###### Menachot 29b:2 [Menachot 29b:2](https://torahapp.org/share/book/Menachot/r/29b:2) רָאמֵי בַּר תַּמְרֵי, דְּהוּא חֲמוּהּ דְּרָמֵי בַּר דִּיקּוּלֵי, אִיפְּסִיקָא לֵיהּ כַּרְעָא דְּוָי״ו דְּ״וַיַהֲרֹג״ בְּנִיקְבָּא, אֲתָא לְקַמֵּיהּ דְּרַבִּי זֵירָא. אֲמַר לֵיהּ: זִיל אַיְיתִי יָנוֹקָא דְּלָא חַכִּים וְלָא טִפֵּשׁ – אִי קָרֵי לֵיהּ ״וַיַּהֲרֹג״ כָּשֵׁר, אִי לָא – ״יֵהָרֵג״ הוּא, וּפָסוּל. **William Davidson Edition - English:** The Gemara relates: **Rami bar Tamrei, who** was **the father-in-law of Rami bar Dikkulei,** had the **leg of** the letter ***vav* in** the term: **“And** the Lord **slew [*vayaharog*]** all the firstborn” (Exodus 13:15), written in his phylacteries, **severed by a perforation. He came before Rabbi Zeira** to clarify the *halakha*. Rabbi Zeira **said to him: Go bring a child who is neither wise nor stupid,** but of average intelligence; **if he reads** the term as **“And** the Lord **slew [*vayaharog*]”** then it is **fit,** as despite the perforation the letter is still seen as a *vav*. But **if not,** then it is as though the term **were: Will be slain [*yehareg*],** written without the letter *vav*, **and** it is **unfit.** ###### Menachot 29b:3 [Menachot 29b:3](https://torahapp.org/share/book/Menachot/r/29b:3) אָמַר רַב יְהוּדָה, אָמַר רַב: בְּשָׁעָה שֶׁעָלָה מֹשֶׁה לַמָּרוֹם, מְצָאוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיּוֹשֵׁב וְקוֹשֵׁר כְּתָרִים לָאוֹתִיּוֹת, אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, מִי מְעַכֵּב עַל יָדֶךָ? אָמַר לוֹ: אָדָם אֶחָד יֵשׁ שֶׁעָתִיד לִהְיוֹת בְּסוֹף כַּמָּה דּוֹרוֹת וַעֲקִיבָא בֶּן יוֹסֵף שְׁמוֹ, שֶׁעָתִיד לִדְרוֹשׁ עַל כׇּל קוֹץ וָקוֹץ תִּילִּין תִּילִּין שֶׁל הֲלָכוֹת. **William Davidson Edition - English:** § **Rav Yehuda says** that **Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters** of the Torah. Moses **said before** God: **Master of the Universe, who is preventing You** from giving the Torah without these additions? God **said to him: There is a man who is destined to be** born **after several generations, and Akiva ben Yosef** is **his name; he is destined to derive from each and every thorn** of these crowns **mounds** upon **mounds of *halakhot*.** It is for his sake that the crowns must be added to the letters of the Torah. ###### Menachot 29b:4 [Menachot 29b:4](https://torahapp.org/share/book/Menachot/r/29b:4) אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, הַרְאֵהוּ לִי, אָמַר לוֹ: חֲזוֹר לַאֲחוֹרֶךָ. הָלַךְ וְיָשַׁב בְּסוֹף שְׁמוֹנֶה שׁוּרוֹת, וְלֹא הָיָה יוֹדֵעַ מָה הֵן אוֹמְרִים, תָּשַׁשׁ כֹּחוֹ. כֵּיוָן שֶׁהִגִּיעַ לְדָבָר אֶחָד, אָמְרוּ לוֹ תַּלְמִידָיו: רַבִּי, מִנַּיִן לָךְ? אָמַר לָהֶן: ״הֲלָכָה לְמֹשֶׁה מִסִּינַי״, נִתְיַישְּׁבָה דַּעְתּוֹ. **William Davidson Edition - English:** Moses **said before** God: **Master of the Universe, show him to me.** God **said to him: Return behind you.** Moses **went and sat at the end of the eighth row** in Rabbi Akiva’s study hall **and did not understand what they were saying.** Moses’ **strength waned,** as he thought his Torah knowledge was deficient. **When** Rabbi Akiva **arrived at** the discussion of **one matter, his students said to him: My teacher, from where do you** derive this? Rabbi Akiva **said to them:** It is **a *halakha*** transmitted **to Moses from Sinai.** When Moses heard this, **his mind was put at ease,** as this too was part of the Torah that he was to receive. ###### Menachot 29b:5 [Menachot 29b:5](https://torahapp.org/share/book/Menachot/r/29b:5) חָזַר וּבָא לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, יֵשׁ לְךָ אָדָם כָּזֶה וְאַתָּה נוֹתֵן תּוֹרָה עַל יָדִי? אָמַר לוֹ: שְׁתוֹק, כָּךְ עָלָה בְּמַחְשָׁבָה לְפָנַי. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, הִרְאִיתַנִי תּוֹרָתוֹ, הַרְאֵנִי שְׂכָרוֹ. אָמַר לוֹ: חֲזוֹר. חָזַר לַאֲחוֹרָיו, רָאָה שֶׁשּׁוֹקְלִין בְּשָׂרוֹ בְּמָקוֹלִין. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, זוֹ תּוֹרָה וְזוֹ שְׂכָרָהּ? אָמַר לוֹ: שְׁתוֹק, כָּךְ עָלָה בְּמַחְשָׁבָה לְפָנַי. **William Davidson Edition - English:** Moses **returned and came before the Holy One, Blessed be He,** and **said before Him: Master of the Universe, You have a man** as great **as this and** yet **You** still choose to **give the Torah through me.** Why? God **said to him: Be silent; this intention arose before Me.** Moses **said before** God: **Master of the Universe, You have shown me** Rabbi Akiva’s **Torah,** now **show me his reward.** God **said to him: Return** to where you were. Moses **went back** and **saw that they were weighing** Rabbi Akiva’s **flesh in a butcher shop [*bemakkulin*],** as Rabbi Akiva was tortured to death by the Romans. Moses **said before Him: Master of the Universe, this is Torah and this is its reward?** God **said to him: Be silent; this intention arose before Me.** ###### Menachot 29b:6 [Menachot 29b:6](https://torahapp.org/share/book/Menachot/r/29b:6) אָמַר רָבָא: שֶׁבַעה אוֹתִיּוֹת צְרִיכוֹת שְׁלֹשָׁה זִיּוּנִין, וְאֵלּוּ הֵן: שעטנ״ז ג״ץ. אָמַר רַב אָשֵׁי: חֲזֵינָא לְהוּ לְסָפְרֵי דַּוְוקָנֵי דְּבֵי רַב, דְּחָטְרִי לְהוּ לְגַגֵּיהּ דְּחֵי״ת, וְתָלוּ לֵיהּ לְכַרְעֵיהּ דְּהֵ״י. **William Davidson Edition - English:** § The Gemara continues its discussion of the crowns on letters of the Torah: **Rava says: Seven letters require three crowns [*ziyyunin*], and they are** the letters ***shin*, *ayin*, *tet*, *nun*, *zayin*; *gimmel*** and ***tzadi*. Rav Ashi says: I have seen that the exacting scribes of the study hall of Rav would put a hump-like stroke on the roof of** the letter ***ḥet* and they would suspend the** left **leg of** the letter ***heh*,** i.e., they would ensure that it is not joined to the roof of the letter. ###### Menachot 29b:7 [Menachot 29b:7](https://torahapp.org/share/book/Menachot/r/29b:7) חׇטְרִי לְהוּ לְגַגֵּיהּ דְּחֵי״ת, כְּלוֹמַר: חַי הוּא בְּרוּמוֹ שֶׁל עוֹלָם, וְתָלוּ לֵיהּ לְכַרְעֵיהּ דְּהֵ״י, כְּדִבְעָא מִינֵּיהּ רַבִּי יְהוּדָה נְשִׂיאָה מֵרַבִּי אַמֵּי: מַאי דִּכְתִיב ״בִּטְחוּ בַּייָ עֲדֵי עַד כִּי בְּיָהּ יְיָ צוּר עוֹלָמִים״? אֲמַר לֵיהּ: כָּל הַתּוֹלֶה בִּטְחוֹנוֹ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי לוֹ מַחְסֶה בָּעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא. **William Davidson Edition - English:** Rava explains: **They would put a hump-like stroke on the roof of** the letter ***ḥet* as if to** thereby **say:** The Holy One, Blessed be **He, lives [*ḥai*] in the heights of the universe. And they would suspend the** left **leg of** the letter ***heh*, as Rabbi Yehuda Nesia asked Rabbi Ami: What** is the meaning of that **which is written: “Trust in the Lord forever, for in the Lord [*beYah*] is God, an everlasting [*olamim*] Rock”** (Isaiah 26:4)? Rabbi Ami **said to him: Anyone who puts their trust in the Holy One, Blessed be He,** will have Him as **his refuge in this world and in the World-to-Come.** This is alluded to in the word “*olamim*,” which can also mean: Worlds. ###### Menachot 29b:8 [Menachot 29b:8](https://torahapp.org/share/book/Menachot/r/29b:8) אֲמַר לֵיהּ: אֲנָא הָכִי קָא קַשְׁיָא לִי, מַאי שְׁנָא דִּכְתִיב ״בְּיָהּ״ וְלָא כְּתִיב ״יָהּ״? **William Davidson Edition - English:** Rabbi Yehuda Nesia **said to** Rabbi Ami: I was not asking about the literal meaning of the verse; **this is** what poses **a difficulty for me: What is different** about that **which is written:** “For **in the Lord [*beYah*],” and it is not written:** For **the Lord [*Yah*]?** ###### Menachot 29b:9 [Menachot 29b:9](https://torahapp.org/share/book/Menachot/r/29b:9) כִּדְדָרֵשׁ רַבִּי יְהוּדָה בַּר רַבִּי אִילְעַאי: אֵלּוּ שְׁנֵי עוֹלָמוֹת שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶחָד בְּהֵ״י וְאֶחָד בְּיוֹ״ד, וְאֵינִי יוֹדֵעַ אִם הָעוֹלָם הַבָּא בְּיוֹ״ד וְהָעוֹלָם הַזֶּה בְּהֵ״י, אִם הָעוֹלָם הַזֶּה בְּיוֹ״ד וְהָעוֹלָם הַבָּא בְּהֵ״י. **William Davidson Edition - English:** Rav Ashi responded: It is **as Rabbi Yehuda bar Rabbi Elai taught:** The verse “For in the Lord [*beYah*] is God, an everlasting Rock [*Tzur olamim*]” is understood as follows: The term “*Tzur olamim*” can also mean Creator of worlds. **These** letters *yod* and *heh* that constitute the word *yah* are referring to the **two worlds that the Holy One, Blessed be He, created; one with [*be*]** the letter ***heh* and one with [*be*]** the letter ***yod*. And I do not know whether the World-to-Come** was created **with** the letter ***yod* and this world** was created **with** the letter ***heh*,** or **whether this world** was created **with** the letter ***yod* and the World-to-Come** was created **with** the letter ***heh*.** ###### Menachot 29b:10 [Menachot 29b:10](https://torahapp.org/share/book/Menachot/r/29b:10) כְּשֶׁהוּא אוֹמֵר: ״אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם״, אַל תִּקְרֵי ״בְּהִבָּרְאָם״ אֶלָּא: בְּהֵ״י בְּרָאָם. **William Davidson Edition - English:** **When** the verse **states: “These are the generations of the heaven and of the earth when they were created [*behibare’am*]”** (Genesis 2:4), **do not read** it as ***behibare’am*,** meaning: When they were created; **rather,** read it as ***beheh bera’am*,** meaning: He created them with the letter *heh*. This verse demonstrates that the heaven and the earth, i.e., this world, were created with the letter *heh*, and therefore the World-to-Come must have been created with the letter *yod*. ###### Menachot 29b:11 [Menachot 29b:11](https://torahapp.org/share/book/Menachot/r/29b:11) וּמִפְּנֵי מָה נִבְרָא הָעוֹלָם הַזֶּה בְּהֵ״י? מִפְּנֵי שֶׁדּוֹמֶה לְאַכְסַדְרָה, שֶׁכׇּל הָרוֹצֶה לָצֵאת יֵצֵא. וּמַאי טַעְמָא תַּלְיָא כַּרְעֵיהּ? דְּאִי הָדַר בִּתְשׁוּבָה מְעַיְּילִי לֵיהּ. **William Davidson Edition - English:** **And for what** reason **was this world created** specifically **with** the letter ***heh*?** It is **because** the letter *heh*, **which** is open on its bottom, has **a similar** appearance **to a portico,** which is open on one side. And it alludes to this world, **where anyone who wishes to leave may leave,** i.e., every person has the ability to choose to do evil. **And what is the reason** that the left **leg of** the letter *heh* **is suspended,** i.e., is not joined to the roof of the letter? It is **because if one repents, he is brought** back **in** through the opening at the top. ###### Menachot 29b:12 [Menachot 29b:12](https://torahapp.org/share/book/Menachot/r/29b:12) וְלִיעַיֵּיל בְּהָךְ, לָא מִסְתַּיְּיעָא מִילְּתָא, כִּדְרֵישׁ לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ: מַאי דִּכְתִיב ״אִם לַלֵּצִים הוּא יָלִיץ וְלַעֲנָוִים יִתֶּן חֵן״? בָּא לִטָּהֵר – מְסַיְּיעִין אוֹתוֹ, בָּא לִטַּמֵּא – פּוֹתְחִין לוֹ. וּמַאי טַעְמָא אִית לֵיהּ תָּאגָא? אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אִם חוֹזֵר – אֲנִי קוֹשֵׁר לוֹ קֶשֶׁר. **William Davidson Edition - English:** The Gemara asks: **But** why not **let him enter through that** same way that he left? The Gemara answers: That would **not be effective,** since one requires assistance from Heaven in order to repent, **in accordance with** the statement **of Reish Lakish. As Reish Lakish says: What** is the meaning of that **which is written: “If it concerns the scorners, He scorns them, but to the humble He gives grace”** (Proverbs 3:34)? Concerning one who **comes** in order **to become pure, he is assisted** from Heaven, as it is written: “But to the humble He gives grace.” Concerning one who **comes to become impure, he is provided with an opening** to do so. The Gemara asks: **And what is the reason** that the letter *heh* **has a crown** on its roof? The Gemara answers: **The Holy One, Blessed be He, says: If** a sinner **returns,** repenting for his sin, **I tie** a crown **for him** from above. ###### Menachot 29b:13 [Menachot 29b:13](https://torahapp.org/share/book/Menachot/r/29b:13) מִפְּנֵי מָה נִבְרָא הָעוֹלָם הַבָּא בְּיוֹ״ד? מִפְּנֵי שֶׁצַּדִּיקִים שֶׁבּוֹ מוּעָטִים. וּמִפְּנֵי מָה כָּפוּף רֹאשׁוֹ? מִפְּנֵי שֶׁצַּדִּיקִים שֶׁבּוֹ כָּפוּף רָאשֵׁיהֶם מִפְּנֵי מַעֲשֵׂיהֶן, שֶׁאֵינָן דּוֹמִין זֶה לָזֶה. **William Davidson Edition - English:** The Gemara asks: **For what** reason **was the World-to-Come created** specifically **with** the letter ***yod*,** the smallest letter in the Hebrew alphabet? The Gemara answers: It is **because the righteous of** the world **are** so **few. And for what** reason is the left side of **the top of** the letter *yod* **bent** downward? It is **because the righteous who are in** the World-to-Come **hang their heads** in shame, **since the actions of one are not similar to those of another.** In the World-to-Come some of the righteous will be shown to be of greater stature than others. ###### Menachot 29b:14 [Menachot 29b:14](https://torahapp.org/share/book/Menachot/r/29b:14) אָמַר רַב יוֹסֵף: הָנֵי תַּרְתֵּי מִילֵּי אָמַר רַב בִּסְפָרִים, וְתַנְיָא תְּיוּבְתֵּיהּ. חֲדָא, הָא דְּאָמַר רַב: סֵפֶר תּוֹרָה שֶׁיֵּשׁ בּוֹ שְׁתֵּי טָעִיּוֹת בְּכׇל דַּף וָדַף – יְתַקֵּן, שָׁלֹשׁ – יִגָּנֵז. **William Davidson Edition - English:** § **Rav Yosef says: Rav states these two matters with regard to scrolls, and** in each case a statement **is taught** in a *baraita* that constitutes **a refutation of his** ruling. **One** is **that which Rav says: A Torah scroll that contains two errors on each and every column may be corrected,** but if there are **three** errors on each and every column then it **shall be interred.** ###### Menachot 29b:15 [Menachot 29b:15](https://torahapp.org/share/book/Menachot/r/29b:15) וְתַנְיָא תְּיוּבְתֵּיהּ: שָׁלֹשׁ – יְתַקֵּן, אַרְבַּע – יִגָּנֵז. תָּנָא: אִם יֵשׁ בּוֹ דַּף אַחַת שְׁלֵימָה – מַצֶּלֶת עַל כּוּלּוֹ. אָמַר רַבִּי יִצְחָק בַּר שְׁמוּאֵל בַּר מָרְתָא מִשְּׁמֵיהּ דְּרַב: וְהוּא דִּכְתִיב רוּבֵּיהּ דְּסִפְרָא שַׁפִּיר. **William Davidson Edition - English:** **And** a statement **is taught** in a *baraita* that constitutes **a refutation of his** ruling: A Torah scroll that contains **three** errors on every column **may be corrected,** but if there are **four** errors on every column then it **shall be interred.** A *tanna* **taught** in a *baraita*: **If** the Torah scroll **contains one complete column** with no errors, **it saves the entire** Torah scroll, and it is permitted to correct the scroll rather than interring it. **Rabbi Yitzḥak bar Shmuel bar Marta says in the name of Rav: And this** is the *halakha* only **when the majority of the scroll is written properly** and is not full of errors. ###### Menachot 29b:16 [Menachot 29b:16](https://torahapp.org/share/book/Menachot/r/29b:16) אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: אִי אִית בְּהָהוּא דַּף שָׁלֹשׁ טָעִיּוֹת, מַאי? אֲמַר לֵיהּ: הוֹאִיל וְאִיתְיְהֵיב לְאִיתְּקוֹנֵי מִיתְּקַן. וְהָנֵי מִילֵּי חֲסֵירוֹת, אֲבָל יְתֵירוֹת לֵית לַן בַּהּ. חֲסֵירוֹת מַאי טַעְמָא לָא? אָמַר רַב כָּהֲנָא: מִשּׁוּם דְּמִיחֲזֵי כִּמְנוּמָּר. **William Davidson Edition - English:** **Abaye said to Rav Yosef: If that column contained three errors, what** is the *halakha*? Rav Yosef **said to him: Since** the column itself **may be corrected,** it **enables the correction** of the entire scroll. The Gemara adds: **And** with regard to the *halakha* that a Torah scroll may not be fixed if it is full of errors, **this statement** applies when letters **are missing** and must be added in the space between the lines. **But** if there were **extraneous** letters, **we have no** problem **with it,** since they can easily be erased. The Gemara asks: **What is the reason** that a scroll with letters **missing** may **not** be corrected? **Rav Kahana said: Because it would look speckled** if one adds all of the missing letters in the spaces between the lines. ###### Menachot 29b:17 [Menachot 29b:17](https://torahapp.org/share/book/Menachot/r/29b:17) אַגְרָא חֲמוּהּ דְּרַבִּי אַבָּא הֲוָה לֵיהּ יְתֵירוֹת בְּסִיפְרֵיהּ, אֲתָא לְקַמֵּיהּ דְּרַבִּי אַבָּא, אֲמַר לֵיהּ: לָא אֲמַרַן אֶלָּא בַּחֲסֵירוֹת, **William Davidson Edition - English:** The Gemara relates: **Agra, the father-in-law of Rabbi Abba, had** many **extraneous** letters **in his scroll. He came before Rabbi Abba** to clarify the *halakha*. Rabbi Abba **said to him: We said** that one may not correct the scroll **only in** a case where the letters are **missing.**