## Menachot Daf 72a

###### Menachot 72a:1
[Menachot 72a:1](https://torahapp.org/share/book/Menachot/r/72a:1)

סָבַר לַהּ כְּוָותֵיהּ בַּחֲדָא, וּפְלִיג עֲלֵיהּ בַּחֲדָא.

**William Davidson Edition - English:**
The Gemara answers: He **holds in accordance with** his opinion **with regard to one** issue, **and disagrees with him with regard to one** issue. In other words, Rabbi Meir holds in accordance with Rabbi Akiva’s opinion that the harvesting of fodder that has not yet reached one-third of its growth is not considered the start of the reaping of the entire crop, and he disagrees with Rabbi Akiva’s opinion that the harvesting of fodder that has reached one-third of its growth is also not considered the start of the reaping process, as Rabbi Meir maintains that this is considered the start of the reaping process even when it is performed for animals, and therefore it does not divide the field with regard to *pe’a*.


###### Menachot 72a:2
[Menachot 72a:2](https://torahapp.org/share/book/Menachot/r/72a:2)

קוֹצְרִין מִפְּנֵי הַנְּטִיעוֹת, וּמִפְּנֵי בֵּית הָאֵבֶל, וּמִפְּנֵי בֵּית הַמִּדְרָשׁ. מַאי טַעְמָא? ״קְצִירְכֶם״ אָמַר רַחֲמָנָא, וְלֹא קְצִיר מִצְוָה.

**William Davidson Edition - English:**
§ The mishna teaches: **And one may reap** crops prior to the *omer* **due to** potential damage to **saplings** growing alongside the crops; and **due to the place of mourning,** to create room for those consoling the mourners, who would bless them upon their return from the cemetery; and **due to** the need to create room for students to study, as failure to do so would lead to **dereliction of** Torah study in **the study hall.** The Gemara asks: **What is the reason** one is permitted to reap prior to the *omer* offering in these instances? The Gemara answers that **the Merciful One states:** “You shall bring the sheaf of the first fruits of **your harvest** to the priest” (Leviticus 23:10). The use of the term “your harvest” indicates that the *omer* offering’s reaping must precede any personal harvest, **but** it does **not** need to precede **reaping for** the purpose of **a mitzva.**


###### Menachot 72a:3
[Menachot 72a:3](https://torahapp.org/share/book/Menachot/r/72a:3)

וְלֹא יַעֲשֶׂה כְּרִיכוֹת, אֲבָל מַנִּיחָן צְבָתִים. מַאי טַעְמָא? דְּכַמָּה דְּאֶפְשָׁר לָא טָרְחִינַן.

**William Davidson Edition - English:**
§ The mishna teaches: After reaping the crops for any of these reasons, **one may not fashion them** into **sheaves, but he leaves them unbound.** The Gemara asks: **What is the reason?** The Gemara answers: Although reaping is technically permitted, one should limit his involvement with the new grain. Therefore, **as much as possible** to avoid exerting effort in involvement with the grain, **we do not exert** effort.


###### Menachot 72a:4
[Menachot 72a:4](https://torahapp.org/share/book/Menachot/r/72a:4)

מִצְוַת הָעוֹמֶר לְהָבִיא מִן הַקָּמָה. תָּנוּ רַבָּנַן: ״וְאִם תַּקְרִיב מִנְחַת בִּכּוּרִים״, מָה תַּלְמוּד לוֹמַר? לְפִי שֶׁמִּצְוַת הָעוֹמֶר לְהָבִיא מִן הַקָּמָה, מִנַּיִן שֶׁאִם לֹא מָצָא מִן הַקָּמָה יָבִיא מִן הָעֳמָרִין? תַּלְמוּד לוֹמַר ״תַּקְרִיב״.

**William Davidson Edition - English:**
§ The mishna teaches that **the mitzva of the *omer*** is **to bring** the barley **from the standing grain. The Sages taught** in a *baraita*: **What** is the meaning when **the verse states:** “And if you bring a meal offering of first fruits to the Lord, you shall bring for the meal offering of your first fruits grain in the ear parched with fire, even groats of the fresh ear” (Leviticus 2:14)? The *baraita* explains: **Since the mitzva of the *omer*** is **to bring** the barley **from the standing grain, from where** is it derived **that if one does not find** barley **from the standing grain,** he should **bring** it **from the** harvested and gathered **sheaves? The verse states: “You shall bring,”** to include this scenario.


###### Menachot 72a:5
[Menachot 72a:5](https://torahapp.org/share/book/Menachot/r/72a:5)

דָּבָר אַחֵר: ״תַּקְרִיב״ – לְפִי שֶׁמִּצְוָה לְהָבִיא מִן הַלַּח, וּמִנַּיִן שֶׁאִם לֹא מָצָא מִן הַלַּח יָבִיא מִן הַיָּבֵשׁ? תַּלְמוּד לוֹמַר ״תַּקְרִיב״. דָּבָר אַחֵר: ״תַּקְרִיב״ – לְפִי שֶׁמִּצְוָתוֹ לִקְצוֹר בַּלַּיְלָה, מִנַּיִן שֶׁאִם נִקְצַר בַּיּוֹם כָּשֵׁר? תַּלְמוּד לוֹמַר ״תַּקְרִיב״.

**William Davidson Edition - English:**
**Alternatively,** the *baraita* suggests another reason why the verse states: **“You shall bring.” Since it is a mitzva to bring** the *omer* **from the moist** grain, one can ask: **From where** is it derived that if one does not find barley from the moist grain, he should **bring** it **from the dry** grain? **The verse states: “You shall bring,”** to include this case. **Alternatively,** the term **“you shall bring”** teaches the following: **Since** the **mitzva** of the *omer* is for it to be **reaped at night, from where** is it derived **that** if it was reaped **during the daytime, it is fit? The verse states: “You shall bring.”**


###### Menachot 72a:6
[Menachot 72a:6](https://torahapp.org/share/book/Menachot/r/72a:6)

וְדוֹחָה אֶת הַשַּׁבָּת, תַּלְמוּד לוֹמַר ״תַּקְרִיב״, ״תַּקְרִיב״ – כׇּל שֶׁהוּא, ״תַּקְרִיב״ – מִכׇּל מָקוֹם, ״תַּקְרִיב״ – וַאֲפִילּוּ בְּשַׁבָּת, ״תַּקְרִיב״ – וַאֲפִילּוּ בְּטוּמְאָה.

**William Davidson Edition - English:**
The *baraita* adds more *halakhot* that are derived from this same verse. From where is it derived that the *omer* offering **overrides Shabbat? The verse states: “You shall bring.”** Also, this term: **“You shall bring,”** teaches that the *omer* is brought in **any** manner that it is found, even from gathered sheaves. Furthermore, the term **“you shall bring,”** teaches that the *omer* crop may be brought **from anywhere** in Eretz Yisrael, if none is found near Jerusalem. Additionally, **“you shall bring”** teaches that it may be brought **even on Shabbat.** Lastly, **“you shall bring”** teaches that it may be brought **even in** a state of **ritual impurity.**


###### Menachot 72a:7
[Menachot 72a:7](https://torahapp.org/share/book/Menachot/r/72a:7)

נִקְצַר בַּיּוֹם – כָּשֵׁר. וְהָתְנַן: כׇּל הַלַּיְלָה כָּשֵׁר לִקְצִירַת הָעוֹמֶר, וּלְהַקְטִיר חֲלָבִים וְאֵבָרִים. זֶה הַכְּלָל: דָּבָר שֶׁמִּצְוָתוֹ כׇּל הַיּוֹם – כָּשֵׁר כׇּל הַיּוֹם, דָּבָר שֶׁמִּצְוָתוֹ בְּלַיְלָה – כָּשֵׁר כׇּל הַלַּיְלָה.

**William Davidson Edition - English:**
§ The mishna teaches: If **it was reaped during the day,** it is **fit.** The Gemara asks: **But didn’t we learn** in a mishna (*Megilla* 20b): All mitzvot that must be performed at night may be performed anytime during that night. Therefore, **the entire night is valid** for **reaping the *omer*** on the night following the first day of Passover, **for burning the fats** of offerings that had been brought during the preceding day, **and** for burning **the limbs** of burnt offerings. **This is the principle: A matter that it is a mitzva** to perform **during the entire day is valid** if performed anytime during **the entire day,** and likewise **a matter that it is a mitzva** to perform **at night is valid** if performed anytime during **the entire night.**


###### Menachot 72a:8
[Menachot 72a:8](https://torahapp.org/share/book/Menachot/r/72a:8)

קָתָנֵי לַיְלָה דּוּמְיָא דְּיוֹם, מָה דְּיוֹם – בַּלַּיְלָה לָא, אַף דְּלַיְלָה – בַּיּוֹם נָמֵי לָא.

**William Davidson Edition - English:**
The Gemara analyzes this mishna: The mishna **teaches** the principle of mitzvot performed **at night** as being **similar to** the principle of those performed during **the day.** From this one can infer that **just as** in the case of a mitzva whose prescribed time is **by day,** if it is performed **at night** it is **not** valid, **so too** with regard to a mitzva whose prescribed time is **at night,** if it is performed **by day** it is also **not** valid. If so, why does the mishna here teach that if the *omer* was reaped during the day it is fit?


###### Menachot 72a:9
[Menachot 72a:9](https://torahapp.org/share/book/Menachot/r/72a:9)

אָמַר רַבָּה: לָא קַשְׁיָא, הָא רַבִּי, וְהָא רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן. דְּתַנְיָא: הָיָה עוֹמֵד וּמַקְרִיב מִנְחַת הָעוֹמֶר וְנִטְמֵאת, אִם יֵשׁ אַחֶרֶת – אוֹמֵר לוֹ: ״הָבֵא אַחֶרֶת תַּחְתֶּיהָ״, וְאִם לָאו – אוֹמֵר לוֹ: ״הֱוֵי פִּקֵּחַ וּשְׁתוֹק״, דִּבְרֵי רַבִּי.

**William Davidson Edition - English:**
**Rabba said:** It is **not difficult. This** mishna, which teaches that the *omer* reaped during the day is valid, is in accordance with the opinion of **Rabbi** Yehuda HaNasi, **and that** mishna in *Megilla*, which states that any nighttime mitzva performed during the day is not valid, is in accordance with the opinion of **Rabbi Elazar, son of Rabbi Shimon. As it is taught** in a *baraita* (*Tosefta* 3:9): In a case where a priest **was standing and sacrificing the *omer* meal offering and it became ritually impure** in his hand, **if there is another** measure of barley grain that is ready to be reaped, then one **says to** the priest: Reap the barley and **bring another** meal offering **in its stead. And if** there is **no** alternative meal offering available, one **says to him: Be shrewd and keep silent;** i.e., do not tell anyone that it is impure. This is **the statement of Rabbi** Yehuda HaNasi.


###### Menachot 72a:10
[Menachot 72a:10](https://torahapp.org/share/book/Menachot/r/72a:10)

רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמֵר: בֵּין כָּךְ וּבֵין כָּךְ, אוֹמַר לוֹ: ״הֱוֵי פִּקֵּחַ וּשְׁתוֹק״, שֶׁכׇּל הָעוֹמֶר שֶׁנִּקְצַר שֶׁלֹּא כְּמִצְוָתוֹ – פָּסוּל.

**William Davidson Edition - English:**
**Rabbi Elazar, son of Rabbi Shimon, says: In either case,** one **says to him: Be shrewd and keep silent, as any *omer*** offering **that is harvested not in accordance with** the procedure dictated by **its mitzva is unfit.** Likewise, one may not reap the barley during the daytime, as its prescribed time is at night.


###### Menachot 72a:11
[Menachot 72a:11](https://torahapp.org/share/book/Menachot/r/72a:11)

אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן בְּשִׁיטַת רַבִּי עֲקִיבָא רַבּוֹ שֶׁל אָבִיו אֲמָרָהּ, דִּתְנַן: כְּלָל אָמַר רַבִּי עֲקִיבָא: כׇּל מְלָאכָה שֶׁאֶפְשָׁר לוֹ לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת.

**William Davidson Edition - English:**
With regard to the opinion of Rabbi Elazar, son of Rabbi Shimon, that barley for the *omer* offering that is reaped by day is unfit, **Rabba bar bar Ḥana says** that **Rabbi Yoḥanan says: Rabbi Elazar, son of Rabbi Shimon, said** his statement **in accordance with the opinion of Rabbi Akiva, the teacher of his father. As we learned** in a mishna (*Shabbat* 130a): **Rabbi Akiva stated a principle: Any prohibited labor that can be performed on Shabbat eve,** i.e., before Shabbat begins, **does not override Shabbat.**


###### Menachot 72a:12
[Menachot 72a:12](https://torahapp.org/share/book/Menachot/r/72a:12)

וְסָבַר לַהּ כְּרַבִּי יִשְׁמָעֵאל, דְּאָמַר קְצִירַת הָעוֹמֶר מִצְוָה, דִּתְנַן: רַבִּי יִשְׁמָעֵאל אוֹמֵר: מָה חָרִישׁ רְשׁוּת, אַף קָצִיר רְשׁוּת, יָצָא קְצִיר הָעוֹמֶר שֶׁהִיא מִצְוָה.

**William Davidson Edition - English:**
**And** furthermore, Rabbi Elazar, son of Rabbi Shimon, **holds in accordance with** the opinion of **Rabbi Yishmael, who said** that the **reaping of** barley for **the *omer*** offering **is a mitzva. As we learned** in a mishna (*Shevi’it* 1:4) that **Rabbi Yishmael says:** The verse: “In plowing time and in harvest you shall rest” (Exodus 34:21), is not referring to the prohibition against farming the land during the Sabbatical Year, as one might have thought. Rather, it is referring to the prohibition against performing labor on Shabbat. And the reason that the verse mentions these two particular forms of labor is to teach that **just as** the **plowing** that is prohibited on Shabbat is an otherwise **voluntary** act, as plowing is never required by the Torah, **so too,** the **harvesting** that is prohibited on Shabbat **is voluntary.** Therefore, **the harvesting of the *omer* is excluded** from the prohibition, **as it is a mitzva.** Consequently, the barley for the *omer* is harvested on the sixteenth of Nisan, even if it occurs on Shabbat.


###### Menachot 72a:13
[Menachot 72a:13](https://torahapp.org/share/book/Menachot/r/72a:13)

וְאִי סָלְקָא דַעְתָּךְ נִקְצַר שֶׁלֹּא כְּמִצְוָתוֹ כָּשֵׁר, אַמַּאי דָּחֵי שַׁבָּת? נִקְצְרֵיהּ מֵעֶרֶב שַׁבָּת! אֶלָּא מִדְּדָחֵי שַׁבָּת, שְׁמַע מִינַּהּ: נִקְצַר שֶׁלֹּא כְּמִצְוָתוֹ – פָּסוּל.

**William Davidson Edition - English:**
Rabbi Yoḥanan explains why Rabbi Elazar, son of Rabbi Shimon, holds in accordance with the opinion of Rabbi Yishmael: **And** Rabbi Elazar, son of Rabbi Shimon, reached his opinion by the following reasoning: **If it enters your mind** to say that barley for the *omer* offering that is **reaped not** in accordance with the procedure dictated by **its mitzva** is nevertheless **fit, why** would it **override Shabbat? Let one reap it on Shabbat eve. Rather, from** the fact that the reaping **overrides Shabbat, learn from** here that if it **was reaped not** in accordance with **its mitzva,** it is **unfit.**


###### Menachot 72a:14
[Menachot 72a:14](https://torahapp.org/share/book/Menachot/r/72a:14)

וְרַבִּי, לָאו תַּלְמִידֵיהּ דְּרַבִּי שִׁמְעוֹן הוּא?

**William Davidson Edition - English:**
The Gemara comments: **Isn’t Rabbi** Yehuda HaNasi also a **student of Rabbi Shimon,** who was a student of Rabbi Akiva? Since Rabbi Yehuda HaNasi was a student of Rabbi Shimon, and by extension of Rabbi Akiva, he should accept Rabbi Akiva’s principle that any prohibited labor that can be performed on Shabbat eve does not override Shabbat. If so, as Rabbi Yehuda HaNasi holds that if the *omer* was not performed at night it should be done by day, why does its harvest override Shabbat? Let it be harvested on Shabbat eve.


###### Menachot 72a:15
[Menachot 72a:15](https://torahapp.org/share/book/Menachot/r/72a:15)

וְהָתַנְיָא, אָמַר רַבִּי: כְּשֶׁהָיִינוּ לְמֵדִין תּוֹרָה אֵצֶל רַבִּי שִׁמְעוֹן בִּתְקוֹעַ, הָיִינוּ מַעֲלִין לוֹ שֶׁמֶן וַאֲלוּנְטִית מֵחָצֵר לְגַג, וּמִגַּג לְקַרְפֵּיף, וּמִקַּרְפֵּיף לְקַרְפֵּיף אַחֵר, עַד שֶׁאָנוּ מַגִּיעִין לְמַעְיָין שֶׁאָנוּ רוֹחֲצִין בּוֹ.

**William Davidson Edition - English:**
The Gemara cites a proof for its claim that Rabbi Yehuda HaNasi was a student of Rabbi Shimon. **But isn’t it taught** in a *baraita* that **Rabbi** Yehuda HaNasi **said: When we would study Torah with Rabbi Shimon in Tekoa, we would carry to him oil and a towel [*aluntit*] from the courtyard to the roof and from the roof into an enclosure** similar to a courtyard, **and from** one **enclosure to another enclosure, until we reached the spring in which we would bathe,** without passing through a public domain.


###### Menachot 72a:16
[Menachot 72a:16](https://torahapp.org/share/book/Menachot/r/72a:16)

סָבַר לַהּ כְּאִידַּךְ דְּרַבִּי שִׁמְעוֹן, דְּתַנְיָא: אָמַר רַבִּי שִׁמְעוֹן: בֹּא וּרְאֵה כַּמָּה חֲבִיבָה מִצְוָה בִּשְׁעָתָהּ, שֶׁהֲרֵי הֶקְטֵר חֲלָבִים וְאֵבָרִים כְּשֵׁרִים כׇּל הַלַּיְלָה, וְלֹא הָיָה מַמְתִּין לָהֶן עַד שֶׁתֶּחְשַׁךְ.

**William Davidson Edition - English:**
The Gemara answers: Rabbi Yehuda HaNasi concedes that reaping barley for the *omer* offering overrides Shabbat, in accordance with Rabbi Akiva. But this is not because it is unfit if reaped at an improper time. Rather, Rabbi Yehuda HaNasi **holds in accordance with the other** opinion **of Rabbi Shimon, as it is taught** in a *baraita* that **Rabbi Shimon said: Come and see how dear is a mitzva** performed **in its** proper **time. As burning the fats and limbs is valid all night,** and therefore it is possible to wait until the conclusion of Shabbat and burn them at night, **but** nevertheless **one would not wait with them until nightfall;** rather, one burns them immediately, even on Shabbat. Likewise, when it comes to the reaping of the *omer*, although it is fit if reaped during the previous day, reaping at night still overrides Shabbat because a mitzva is dear when performed in its proper time.