## Menachot Daf 86b

###### Menachot 86b:1
[Menachot 86b:1](https://torahapp.org/share/book/Menachot/r/86b:1)

**גְּמָ׳** שָׁוִין? וְהָא אָמְרַתְּ רִאשׁוֹן לַמְּנוֹרָה וְהַשְּׁאָר לִמְנָחוֹת! אָמַר רַב נַחְמָן בַּר יִצְחָק: מַאי שָׁוִין – שָׁוִין לִמְנָחוֹת.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: How can the mishna state that the second grade of the first harvest and the first grade of the second harvest are of **equal** quality? **But didn’t you say** that the **first** grade of each harvest is fit **for** kindling **the Candelabrum and the rest** are fit only **for** use in **meal offerings?** It would appear then that the first grade in any harvest is actually superior to the second grade of other harvests. To resolve this, **Rav Naḥman bar Yitzḥak said: What** does the mishna mean when it states that **they are** of **equal** quality? It means that **they are equal with regard to meal offerings,** and there is no reason to choose one over the other.


###### Menachot 86b:2
[Menachot 86b:2](https://torahapp.org/share/book/Menachot/r/86b:2)

אַף [כׇּל] הַמְּנָחוֹת הָיוּ בַּדִּין [וְכוּ׳]. תָּנוּ רַבָּנַן: ״זָךְ״ – אֵין ״זָךְ״ אֶלָּא נָקִי, רַבִּי יְהוּדָה אוֹמֵר: ״כָּתִית״ – אֵין ״כָּתִית״ אֶלָּא כָּתוּשׁ.

**William Davidson Edition - English:**
§ The mishna teaches: **Also** with regard to **all the meal offerings, it was logical** that they should require refined olive oil. To dispel this notion, the verse states: “Refined pounded olive oil for illumination” (Leviticus 24:2). **The Sages taught** in a *baraita* with regard to the verse cited in the mishna: The word **“refined”** means **nothing other than clean** oil, which flows by itself from the olives without applying any pressure. **Rabbi Yehuda says** that the word **“pounded”** means **nothing other than** olives **crushed** with a mortar, but not with a millstone.


###### Menachot 86b:3
[Menachot 86b:3](https://torahapp.org/share/book/Menachot/r/86b:3)

יָכוֹל יְהֵא זָךְ כָּתִית פָּסוּל לִמְנָחוֹת? תַּלְמוּד לוֹמַר ״וְעִשָּׂרוֹן סֹלֶת בָּלוּל בְּשֶׁמֶן כָּתִית״, אִם כֵּן מָה תַּלְמוּד לוֹמַר ״לַמָּאוֹר״? אֶלָּא מִפְּנֵי הַחִיסָּכוֹן.

**William Davidson Edition - English:**
One **might** have thought that **refined, pounded** oil **is unfit for meal offerings,** since the verse specifies that this oil is to be used for illumination. To dispel this notion, **the verse states** with regard to the meal offering brought with the daily offering: **“And a tenth of fine flour, thoroughly mixed with** a quarter of a *hin* of **pounded oil”** (Exodus 29:40). This indicates that pounded oil is fit to be used in meal offerings. **If so, what** is the meaning when **the verse states** that the refined pounded oil is **“for illumination”? Rather,** the Torah requires the use of refined pounded oil only for the Candelabrum, **due to the sparing [*haḥisakhon*]** of money, as the highest-quality oil is very expensive.


###### Menachot 86b:4
[Menachot 86b:4](https://torahapp.org/share/book/Menachot/r/86b:4)

מַאי ״חִיסָּכוֹן״? אָמַר רַבִּי אֶלְעָזָר: הַתּוֹרָה חָסָה עַל מָמוֹנָן שֶׁל יִשְׂרָאֵל.

**William Davidson Edition - English:**
The Gemara asks: **What** is the reason for being **sparing? Rabbi Elazar says:** The intention is that **the Torah spared the money of the Jewish people** and did not require that the highest-quality oil be used for the meal offerings.


###### Menachot 86b:5
[Menachot 86b:5](https://torahapp.org/share/book/Menachot/r/86b:5)

״צַו אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ״, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי: ״אֵלֶיךָ״ – וְלֹא לִי, לֹא לְאוֹרָה אֲנִי צָרִיךְ.

**William Davidson Edition - English:**
§ The Gemara discusses the Candelabrum and other aspects of the Temple. The verse states: **“Command the children of Israel, and they shall take for yourself refined pounded olive oil** for illumination, to kindle the lamps continually” (Leviticus 24:2). **Rabbi Shmuel bar Naḥmani says:** God tells the Jewish people that the oil should be taken **“for yourself,”** to indicate that it is for their benefit **and not for My** benefit, as **I do not need its light.**


###### Menachot 86b:6
[Menachot 86b:6](https://torahapp.org/share/book/Menachot/r/86b:6)

שֻׁלְחָן בַּצָּפוֹן, וּמְנוֹרָה בַּדָּרוֹם – אָמַר רַבִּי זְרִיקָא, אָמַר רַבִּי אֶלְעָזָר: לֹא לַאֲכִילָה אֲנִי צָרִיךְ, וְלֹא לְאוֹרָה אֲנִי צָרִיךְ.

**William Davidson Edition - English:**
Similarly, with regard to the **Table** of the shewbread, located **in the north** of the Sanctuary, **and** the **Candelabrum,** located **in the south** of the Sanctuary, **Rabbi Zerika says** that **Rabbi Elazar says:** God said to the Jewish people: **I do not require** the Table **for eating, nor do I require** the Candelabrum **for its illumination.** In evidence of this, the Candelabrum was not positioned close to the Table, as is done by one who sets a table with food in order to eat there.


###### Menachot 86b:7
[Menachot 86b:7](https://torahapp.org/share/book/Menachot/r/86b:7)

וַיַּעַשׂ לַבָּיִת חַלּוֹנֵי שְׁקֻפִים אֲטֻמִים״ – תָּנָא: שְׁקוּפִין מִבִּפְנִים, וַאֲטוּמִים מִבַּחוּץ, לֹא לְאוֹרָה אֲנִי צָרִיךְ.

**William Davidson Edition - English:**
With regard to the Temple built by King Solomon, the verse states: **“And he made for the House, windows narrow and broad”** (I Kings 6:4). The Sages **taught** in a *baraita*: Typically, windows are constructed to widen toward the inside in order that the light from the outside would be dispersed throughout the room. For the Temple, God said: Make the windows **narrow within and broad without,** as **I do not require its illumination.** On the contrary, the light of the Temple is to be radiated outward.


###### Menachot 86b:8
[Menachot 86b:8](https://torahapp.org/share/book/Menachot/r/86b:8)

״מִחוּץ לְפָרֹכֶת הָעֵדוּת בְּאֹהֶל מוֹעֵד״ – עֵדוּת הוּא לְכׇל בָּאֵי עוֹלָם שֶׁהַשְּׁכִינָה שׁוֹרָה בְּיִשְׂרָאֵל.

**William Davidson Edition - English:**
God instructed Aaron to kindle the Candelabrum: **“Outside the Curtain of the testimony in the Tent of Meeting”** (Leviticus 24:3). The dividing curtain is referred to here as: The Curtain of the testimony, to indicate that the illumination of the Candelabrum **is testimony to all of humanity that the Divine Presence rests among the Jewish people.**


###### Menachot 86b:9
[Menachot 86b:9](https://torahapp.org/share/book/Menachot/r/86b:9)

וְאִם תֹּאמַר: לְאוֹרָה אֲנִי צָרִיךְ? וַהֲלֹא כׇּל אַרְבָּעִים שָׁנָה שֶׁהָלְכוּ יִשְׂרָאֵל בְּמִדְבָּר לֹא הָלְכוּ אֶלָּא לְאוֹרוֹ! אֶלָּא עֵדוּת הוּא לְכׇל בָּאֵי עוֹלָם שֶׁהַשְּׁכִינָה שׁוֹרָה בְּיִשְׂרָאֵל.

**William Davidson Edition - English:**
**And if you** question this and **say:** How is this testimony; perhaps the Candelabrum is lit for illumination? To this God would respond: Do **I need its light? But isn’t** it so that for **all forty years that** the **Jewish people walked in the wilderness** of Sinai until they entered Eretz Yisrael, **they walked exclusively by His light,** i.e., from the pillar of fire that guided them at night. If God provides light for others, he certainly does not need it Himself. **Rather,** evidently, the illumination of the Candelabrum **is testimony to all of humanity that the Divine Presence rests among the Jewish people.**


###### Menachot 86b:10
[Menachot 86b:10](https://torahapp.org/share/book/Menachot/r/86b:10)

מַאי עֵדוּתָהּ? אָמַר רָבָא: זֶה נֵר מַעֲרָבִי, שֶׁנּוֹתְנִין בָּהּ שֶׁמֶן כְּנֶגֶד חַבְרוֹתֶיהָ, וּמִמֶּנָּה הָיָה מַדְלִיק, וּבָהּ הָיָה מְסַיֵּים.

**William Davidson Edition - English:**
**What** provides **its testimony? Rava says:** The testimony **is** provided by **the westernmost lamp** of the Candelabrum, **in which they place** a quantity of **oil equivalent** to that placed in **the other** lamps, **and** nevertheless it continues to burn longer than any of the other lamps. It burns so long that every evening, **from it** the priest **would kindle** the Candelabrum, i.e., he lit that westernmost lamp first, **and** the following morning, **with it he would conclude** the preparation of the lamps for the following evening’s lighting, because it remained alight longer than any of the other lamps. This perpetual miracle was testimony to God’s continuous presence among His people.


###### Menachot 86b:11
[Menachot 86b:11](https://torahapp.org/share/book/Menachot/r/86b:11)

**מַתְנִי׳** מֵאַיִן הָיוּ מְבִיאִין אֶת הַיַּיִן? קְדוֹחַיִם וַעֲטוּלַיִן – אַלְפָּא לַיַּיִן, שְׁנִיָּה לָהֶן – בֵּית רִימָּה וּבֵית לָבָן בָּהָר, וּכְפַר סִיגְנָא בַּבִּקְעָה. כׇּל אֲרָצוֹת הָיוּ כְּשֵׁרוֹת, אֶלָּא מִיכָּן הָיוּ מְבִיאִין.

**William Davidson Edition - English:**
**MISHNA:** **From where would they bring the wine** for libations? **Keduḥim and Attulin** are the **primary** sources **for wine. Secondary to them** is **Beit Rima and Beit Lavan,** located **in the mountain, and** the **village of Signa,** located **in the valley. All the regions were valid** sources for wine; **but** it was **from here,** i.e., the aforementioned locations, that **they would bring** the wine.


###### Menachot 86b:12
[Menachot 86b:12](https://torahapp.org/share/book/Menachot/r/86b:12)

אֵין מְבִיאִין לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִים, וְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶן, וְאִם הֵבִיא – כָּשֵׁר. אֵין מְבִיאִין הַלִּיסְטְיוֹן, וְאִם הֵבִיא – כָּשֵׁר. אֵין מְבִיאִין יָשָׁן – דִּבְרֵי רַבִּי, וַחֲכָמִים מַכְשִׁירִין. אֵין מְבִיאִין לֹא מָתוֹק, וְלֹא מְעוּשָּׁן, וְלֹא מְבוּשָּׁל, וְאִם הֵבִיא – פָּסוּל. וְאֵין מְבִיאִין מִן הַדָּלִיּוֹת, אֶלָּא מִן הָרַגְלִיּוֹת, וּמִן הַכְּרָמִים הָעֲבוּדִין.

**William Davidson Edition - English:**
**One may not bring** libations of wine that come **from a fertilized vineyard, or from an irrigated vineyard, or from** a vineyard in **which** grain **was sown between** the vines. **But if one did bring** a libation from such wine, it is **valid. One may not bring** libations from **sweet wine made from sun-dried grapes [*hilyasteyon*], but if one did bring** a libation from such wine, it is **valid. One may not bring** wine **aged** for one year; this is **the statement of Rabbi** Yehuda HaNasi, **but the Rabbis deem it valid. One may not bring** libations from **sweet** wine, **nor** from wine produced from **smoked** grapes, **nor** libations **from boiled** wine, **and if one did bring** a libation from such wine, it is **not valid. And one may not bring** wine produced from **grapes suspended** on stakes or trees; **rather,** one brings it **from grapes at foot** height, i.e., that rest on the ground, which are superior-quality grapes, and from **vineyards that are cultivated,** i.e., where one hoes beneath the vines twice a year.


###### Menachot 86b:13
[Menachot 86b:13](https://torahapp.org/share/book/Menachot/r/86b:13)

וְלֹא כּוֹנְסִין אוֹתוֹ בַּחֲצָבִין גְּדוֹלִים, אֶלָּא בְּחָבִיּוֹת קְטַנּוֹת, וְאֵינוֹ מְמַלֵּא אֶת הֶחָבִית עַד פִּיהָ, כְּדֵי שֶׁיְּהֵא רֵיחוֹ נוֹדֵף.

**William Davidson Edition - English:**
**And** when producing wine for libations, **one should not collect** the wine **into large barrels,** as it causes the wine to spoil; **rather,** it should be placed **in small casks. And one does not fill up** the cask **until its mouth;** rather, one leaves some empty space **so that its fragrance will** collect there and **diffuse** when the lid is opened.


###### Menachot 86b:14
[Menachot 86b:14](https://torahapp.org/share/book/Menachot/r/86b:14)

אֵינוֹ מֵבִיא מִפִּיהָ – מִפְּנֵי

**William Davidson Edition - English:**
**One should not bring** libations **from** wine that rests at the **mouth of** the cask **due to**