The Eddie D. Sit edition presents an audio series of the Talmud Bavli, specifically focusing on Menachot Daf 85. This daf is studied in the merit of Avraham ben Esther and Rabbi Moshe ben Nuna. May their souls find rest in Gan Eden. We begin today's study on Peh Amud Bet, at the bottom of the daf, where we quote from the Mishnah: "Ein mevi'in min Beit HaZevalim." This means we cannot bring oil from Beit HaZevalim, a field that has been fertilized. There are different reasons for this prohibition; some assert that the oil is inferior, while others claim it has an unpleasant smell.
The Mishnah continues, stating that one is not allowed to bring oil known as Antippikon. If one were to bring this oil, it is deemed pasul, or invalid. The Mishnah's wording is clear: "Ve'im hevi pasul." This indicates that if one brings it, it is pasul. The Gemara raises a contradiction: "Ve'hatanya: Ein mevi'in Anpaktan, ve'im hevi pasul mipnei shehu seraf," suggesting that the substance in question is not even considered oil, but rather the sweat of unripened olives. Herein lies a stira, or contradiction. The Mishnah implies it is oil, albeit pasul, while the Baraita indicates it is not oil at all.
Rashi clarifies this point, noting that the Baraita refers to it as "mohal be'alma," meaning it is merely a liquid derived from the olives. The Mishnah, however, still categorizes it as a type of oil, specifically a pasul oil. Rabbi Yosef addresses this contradiction, stating, "La kashya: ha Rabbi Chiyya, ha Rabbi Shimon Berabbi." Rabbi Chiyya would discard this Antippikon oil entirely, believing it was not oil at all. In contrast, Rabbi Shimon Berabbi would use it, treating it as a condiment. This presents a machloket, or dispute, regarding whether it is considered oil.
To remember who held which opinion, a mnemonic is provided: "Ashirim mekamtzin," meaning the wealthy are the ones who are frugal. Rabbi Shimon Berabbi, being the son of the Nasi, would save it and use it, while Rabbi Chiyya would discard it. Rashi further explains that Rabbi Chiyya did not regard the Antippikon as oil at all.
Next, the Gemara shifts to a related topic: the special oil used for the beauty treatments of the young women before they met Achashverosh, which involved six months of treatment with "shemen hamor," or myrrh oil. The Gemara asks, "Mai shemen hamor?" Rabbi Huna bar Chiyya states that it refers to "shemen afarsemon," or balsam oil, while Rabbi Yirmiyah bar Abba asserts it is oil from olives that have not ripened beyond a third. Rabbi Yehuda links this to the earlier discussion, suggesting that the Antippikon oil is also from unripened olives.
The Gemara continues, explaining the purpose of the oil: "Shemashir et hase'ar um'aden et habasar," which means it removes hair and beautifies the skin. The Mishnah states, "Ein mevi'in min hagargerin shenashru bamayim," indicating that one cannot bring olives that have been soaked in water or pickled. The Tanaim teach that various types of oil—such as pickled oil, cooked oil, and oil with a bad odor—are all pasul for use in minachot, or grain offerings.
The Gemara poses a question: If one sanctified such oil, would it be treated like a ba'al mum, or a blemished offering? The discussion revolves around whether the prohibition applies only to animals or extends to oils as well. The Gemara concludes with a teiku, leaving the question unresolved.
The Mishnah elaborates on the three types of olives and the oils they produce, stating that each olive can yield three types of oil, leading to a total of nine categories. The Mishnah outlines the process for extracting oil, beginning with the first olives harvested from the top of the olive tree. The olives are plucked, ground in a grinder, and placed in a basket to allow the oil to drip out. Rabbi Yehuda suggests a method where the olives are placed around the sides of the basket to avoid mixing with sediments.
The Mishnah continues, detailing the process for the second and third harvests, emphasizing that each stage produces different grades of oil. The first oil is specifically designated for the menorah, while the subsequent oils are permitted for minachot. This distinction highlights the importance of the quality of oil required for different sacred purposes.
The Gemara then discusses the correct terminology in the Mishnah regarding whether the olives are "megargero" or "megalgelo." This distinction affects the method of harvesting, whether selecting ripe olives or allowing them to ripen on the tree. The Gemara brings evidence to clarify this point, reinforcing the importance of understanding the proper practices in oil production.
As the discussion progresses, the Gemara addresses the construction of the windows in the Beit HaMikdash, emphasizing that they were designed not to let in excessive light, as Hashem does not require light. Instead, the menorah serves as a testimony to the presence of the Shechinah among the Jewish people.
The Gemara concludes by discussing the significance of the ner ma'aravi, the middle lamp of the menorah, which miraculously burned longer than the others. This serves as a sign of divine presence and connection to the Jewish people. The study ends with a blessing, "Baruch Hashem le'olam, Amen v'Amen," affirming the continuity of this sacred tradition.