The Eddie B Sitz edition of the audio series on the תלמוד בבלי Talmud Bavli, specifically focusing on מסכת מנחות Masechet Menachot, דף פז Daf Peh Zayin, is being studied לעילוי נשמת le-ilui nishmat אברהם בן אסתר Avraham ben Ester ולוי משה בן לונה ve-Levi Moshe ben Luna. May their souls find rest in the Garden of Eden, אמן amen. We begin our study from דף פו עמוד ב Daf Peh Vav Amud Bet, starting with the משנה Mishnah that discusses the laws regarding the wine for the נסכים Nesachim.
The משנה Mishnah poses the question: מאין היו מביאין את היין Me-ayin hayu mevi'in et hayayin? From where did they bring the wine for the נסכים Nesachim? The answer identifies specific locations: כרוחים ועטולין Kerutim ve-Atulin, which are names of places. The first choice for wine is אלפא Alpha, known for its quality. The second choice is בית רימה Bet Rima, followed by בית לבן בהר ve-Bet Lavan ba-har and כפר סגנה בבקעה ve-Kefar Signa ba-bikah. All regions are considered כשרות kesher for the wine, but preferably, they brought it from these locations due to their superior quality.
The משנה Mishnah continues by stating that wine should not be brought from a fertilized field, as indicated by the phrase אין מביאין לא מבית הזבלים Ein mevi'in lo mi-beit ha-zevalim, due to the unpleasant smell and the inferior quality of the product. Similarly, one should not bring wine from a field that requires irrigation, as expressed in ולא מבית השלחים Ve-lo mi-beit ha-shelahim, or from a vineyard where other crops are grown amongst the vines, indicated by ולא ממה שנזרע ביניהם Ve-lo mi-ma she-nizra beneihem. If the wine was brought from these sources, it is considered valid בדיעבד bedieved, but not preferred.
The discussion also addresses the issue of grapes that have been sun-dried, as stated in אין מביאין הליסטיון Ein mevi'in Halistyon. The term הליסטיון Halistyon refers to grapes that have been excessively exposed to the sun, rendering them overly sweet, which is not desirable. However, if such grapes were brought, they are still considered valid בדיעבד bedieved.
Additionally, the משנה Mishnah states that one should not bring old wine, as expressed in אין מביאין ישן Ein mevi'in yashan, according to Rabbi. Rashi explains that this refers to wine from the previous year. The חכמים Chachamim hold a differing opinion and permit it, indicating a מחלוקת machloket on this matter. The משנה Mishnah further specifies that sweet wine, as indicated by אין מביאין לא מתוק Ein mevi'in lo matok, is also not acceptable, which refers to wine that is sweet by nature rather than by external means. Rashi clarifies that this sweetness must come from the grape itself.
The discussion continues with the prohibition of bringing smoked grapes, as stated in ולא מעושן Ve-lo me'ushan, or cooked wine, as in ולא מבושל Ve-lo mevushal. If wine is brought from these sources, it is deemed פסול pasul. Furthermore, the משנה Mishnah emphasizes that one should not bring grapes from vines that grow on sticks, expressed in ואין מביאין מן הדליות Ve-ein mevi'in min ha-daliyot, but rather from those that grow on the ground, as indicated by אלא מן הרגליות Ela min ha-regaliyot.
The משנה Mishnah elaborates that the vineyards must be plowed properly, as indicated by ומן הכרמים העבודים U-min ha-keramim ha-avudim, and that large barrels should not be used for collecting grapes, as stated in ולא כונסין אותן בחצבין גדולים Ve-lo konsin otan be-chasbin gedolim. Instead, they should be stored in small barrels, as indicated by אלא בחביות קטנות Ela be-chaviyot ketanot. The barrels should not be filled to the top, as expressed in ואינו ממלא את החבית עד פיה Ve-eino memalei et ha-chavit ad piha, to allow for the wine's aroma to circulate, leading to a better fragrance upon opening.
Additionally, the משנה Mishnah instructs that one should not take wine from the top of the barrel, מפיה mipia, due to the presence of foam, as stated in מפני הקמחין mipnei hakimchin. Similarly, one should avoid taking from the bottom of the barrel due to sediments, as noted in ולא משוליה מפני השמרים velo meshulyeha mipnei hashamarim. Instead, wine should be drawn from the middle of the barrel, as indicated by אלא מביא משלישה מאמצעה ela meivi mishlisha mi'emtzatza.
The משנה Mishnah then explains how the גזבר gizbar, responsible for overseeing the wine collection, checks the wine. He would stand with a stick and, upon seeing foam emerge from the spigot, would bang the stick to signal the stop of pouring. The גמרא Gemara later questions why he cannot simply say "stop," revealing that talking near the wine is discouraged as it can spoil it. Therefore, the method of banging the stick is preferred.
As the discussion progresses, Rabbi Yose bar Rabbi Yehuda asserts that if there are signs of foam in the barrel, the entire barrel is considered פסול pasul. This is a point of contention with Tanna Kamma, who believes that while foam is unacceptable, the remaining wine may still be valid. The Gemara references the scriptural requirement for the wine and its offerings to be without blemish, akin to the מנחה mincha, which must also be perfect.
In conclusion, the discourse emphasizes the importance of quality and purity in the wine used for the offerings, illustrating the meticulous standards upheld in the Temple services. The distinctions made in the משנה Mishnah and further explored in the גמרא Gemara serve to underscore the sanctity of the offerings and the care required in their preparation.