Today's Mishnah Yomi
Avodah Zarah 5:6 - 5:7
The Mishnah Yomi for Saturday, May 10, 2025 is Avodah Zarah 5:6 - 5:7
Mishnah 1
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Mishnayos Avodah Zarah Perek 5 Mishnah 6
עבודה זרה פרק ה׳ משנה ו׳
In the case of a military unit [boleshet] that entered a city, if it entered during peacetime, then after the soldiers leave the open barrels of wine are forbidden, but the sealed barrels are permitted. If the unit entered in wartime, both these barrels and those barrels are permitted, because in wartime there is no time to pour wine for libations, and one can be certain that the soldiers did not do so.
בַּלֶּשֶׁת גּוֹיִם שֶׁנִּכְנְסָה לָעִיר בִּשְׁעַת שָׁלוֹם, חָבִיּוֹת פְּתוּחוֹת, אֲסוּרוֹת. סְתוּמוֹת, מֻתָּרוֹת. בִּשְׁעַת מִלְחָמָה, אֵלּוּ וָאֵלּוּ מֻתָּרוֹת, לְפִי שֶׁאֵין פְּנַאי לְנַסֵּךְ:
Bartenura
בולשת. חיל שמחפשין וחותרין הבתים. תרגום ויחפש, ובלש:
Mishnah 2
Mishnayos Avodah Zarah Perek 5 Mishnah 7
עבודה זרה פרק ה׳ משנה ז׳
With regard to Jewish craftsmen to whom a gentile sent a barrel of wine used for a libation in lieu of their wage, it is permitted for them to say to him: Give us its monetary value instead. But once it has entered into their possession, it is prohibited for them to say so, as that would be tantamount to selling the wine to the gentile and deriving benefit from it. In the case of a Jew who sells his wine to a gentile, if he fixed a price before he measured the wine into the gentile’s vessel, deriving benefit from the money paid for the wine is permitted. It is not tantamount to selling wine used for a libation, as the gentile purchased the wine before it became forbidden, and the money already belonged to the Jew. But if the Jew measured the wine into the gentile’s vessel, thereby rendering it forbidden, before he fixed a price, the money paid for the wine is forbidden. In a case where a Jew took a funnel and measured wine into a gentile’s jug, and then measured wine with the same funnel into a Jew’s jug, if there is a remnant of wine left in the funnel, the wine measured into the Jew’s jug is forbidden, as some of the wine that was measured into the gentile’s jug is mixed in it. In the case of one who pours wine from one vessel into another vessel, the wine left in the vessel from which he poured is permitted, but the wine in the vessel into which he poured is forbidden.
אֻמָּנִין שֶׁל יִשְׂרָאֵל שֶׁשָּׁלַח לָהֶם נָכְרִי חָבִית שֶׁל יֵין נֶסֶךְ בִּשְׂכָרָן, מֻתָּרִים לוֹמַר לוֹ תֵּן לָנוּ אֶת דָּמֶיהָ. וְאִם מִשֶּׁנִּכְנְסָה לִרְשׁוּתָן, אָסוּר. הַמּוֹכֵר יֵינוֹ לַנָּכְרִי, פָּסַק עַד שֶׁלֹּא מָדַד, דָּמָיו מֻתָּרִין. מָדַד עַד שֶׁלֹּא פָסַק, דָּמָיו אֲסוּרִין. נָטַל אֶת הַמַּשְׁפֵּךְ וּמָדַד לְתוֹךְ צְלוֹחִיתוֹ שֶׁל נָכְרִי, וְחָזַר וּמָדַד לְתוֹךְ צְלוֹחִיתוֹ שֶׁל יִשְׂרָאֵל, אִם יֶשׁ בּוֹ עַכֶּבֶת יַיִן, אָסוּר. הַמְעָרֶה מִכְּלִי אֶל כְּלִי, אֶת שֶׁעֵרָה מִמֶּנּוּ, מֻתָּר. וְאֶת שֶׁעֵרָה לְתוֹכוֹ, אָסוּר:
Bartenura
תן לנו את דמיה – for they had not purchased, and he is not liable to them other than money.
המוכר יינו לנכרי פסק –[fixed a price] with him in money before he measured the money (see Tractate Bava Batra, Chapter 5, Mishnah 7), it is permitted. For “pulling” with a heathen acquires as it does with an Israelite. And when the Israelite measured it out (i.e., the money) in his utensils, and the utensil came into the domain of the heathen, the heathen acquired it through “pulling,” and the Israelite would have Zuzim with the heathen as a loan but libation wine it would not be until he came in contact with it.
מדד עד שלא פסק – the sum of the money: such and such wine for such and such amount of money,
דמיו אסורין – his monies are forbidden, for the heathen does not acquire now through “pulling” because he did not fix the price, he did not rely that he would acquire through “pulling” lest his monies would increase. Therefore, when he came in contact with it, it was libation wine in the domain of the Israelite for the heathen had not yet acquired it until the price was fixed.
אם יש בו עכבת יין – if the funnel in which the wine was measured first the wine of the heathen, the retention of wine/drops of wine remaining on the rim that delays the wine on its lip that a drop won’t go out or two drops.
אסור – for wine of the Israelite is missing because of that drop of wine libation in the funnel.
המערה מכלי לכלי – an Israelite who emptied from his utensil to the utensil in the hand of the heathen or into the utensil where there is libation wine in it.
את שמערה ממנו מותר – the wine that remains in the upper utensil that is in the hand of the Israelite is permitted.
ואת שעירה בתוכו – the continuous flow/jet that went out from the utensil of the Israelite, even though it did not arrive into the utensil that is in the hand of the idolater and all the more so, that which arrived into the utensil of the idolater is prohibited for the jet produced by pouring out is a connection (i.e., the liquid at one end, if touched by a gentile, affects that in the vessel- see Talmud Avodah Zarah 56b). But our Mishnah which permits what remains in the utensil that is in the hand of the Israelite is speaking about the case for example, where he breaks off the connection of the flow, withdraws the pouring vessel before the jet reaches the vessel into which it is poured – see Talmud Avodah Zarah 72b), that prior to his coming in contact with the continuous flow in in the lower utensil that is in the hand of the heathen, the upper vessel that was attached to the utensil in the hand of the Israelite was interrupted , and if there wasn’t here an uninterrupted flow of liquid poured from vessel to vessel that would connect what was in the upper utensil to what is in the lower utensil. Alternatively, he hatchelled it by beating it as he cast out the wine from the upper utensil in the manner that they cast from the bowl in which the sprinkling is done and there was no duct nor an uninterrupted flow that would connect between the wine that is in the utensil in the hand of the Israelite to the utensil that is in the hand of the heathen. But, if there was there a connection, all that remained in the upper utensil that is in the hand of the Israelite is prohibited, for he hold that the jet produced by pouring out is a connection (the liquid at one end, if touched by a gentile, affects that in the vessel) which is prohibited in libation wine and such is the Halakha.
תן לנו את דמיה. דהא לא קנו, והוא אינו חייב להם אלא מעות:
המוכר יינו לנכרי פסק עמו מעות עד שלא מדד, דמיו מותרין. דמשיכה בנכרי קונה כמו בישראל, וכשמודד הישראל בכליו ובא הכלי ברשות הנכרי קנאו הנכרי במשיכה, יהוו ליה לישראל זוזי אצל הנכרי בהלואה, ויין נסך לא הוי עד דנגע:
מדד עד שלא פסק. סכום הדמים, כך וכך יין בכך וכך דמים:
דמיו אסורין. דנכרי לא קנייה השתא במשיכה, דכיון דלא פסק דמיו לא סמכא דעתיה דלקנייה במשיכה, שמא ירבה לו דמיו, הלכך כי נגע ביה הוי יין נסך ברשות ישראל, שעדיין לא קנאו הנכרי עד שיפסוק לו דמים:
אם יש בו עכבת יין. אם יש במשפך שנמדד בו תחלה יין של נכרי, עכבת יין, אוגנים שמתעכב יין על פיו שלא יצא כטפה או שתי טפין:
אסור. דמתסר חמרא דישראל משום ההיא טפת יין נסך שבמשפך:
המערה מכלי לכלי. ישראל שעירה מכלי שלו לכלי שביד הנכרי או לכלי שיש בו יין נסך:
את שמערה ממנו מותר. היין שנשאר בכלי העליון שביד ישראל, מותר:
ואת שעירה בתוכו. והקילוח שיצא מכלי ישראל אף על פי שלא הגיע לכלי שביד הנכרי, וכל שכן מה שהגיע לכלי של נכרי, אסור, דניצוק חיבור. ומתניתין דשרי היין שנשאר בכלי שביד ישראל, מיירי כגון דקטף קטופי, שקודם שנגע הקילוח בכלי התחתון שביד הנכרי פסק העליון המחובר לכלי שביד ישראל, ולא היה כאן ניצוק שיחבר מה שבכלי העליון למה שבכלי התחתון. אי נמי, דנפץ נפוצי, שהשליך היין מן הכלי העליון כדרך שמשליכין מן המזרקים, ולא היה שם סילון וקילוח שיחבר בין היין שבכלי אשר ביד ישראל לכלי שביד נכרי. אבל אם היה שם חיבור, כל מה שנשאר בכלי העליון שביד ישראל אסור, דקיי״ל ניצוק חיבור ואוסר ביין נסך. וכן הלכתא:
Mishnah Yomi FAQ
What is Mishnah Yomi?
Mishnah Yomi is a daily study program where participants study two mishnayot (individual teachings from the Mishnah) every day. By following this program, one can complete the entire Mishnah in about six years.
What is the Mishnah?
The Mishnah is the first major written collection of Jewish oral traditions, forming the basis of the Talmud. It dates back to around 200 CE and consists of teachings and discussions of Jewish law by various rabbis.
Who started the Mishnah Yomi program?
In 1934, the Kozoglover Gaon, Rav Aryeh Tzvi Frommer, who took over from Rav Meir Shapiro (the founder of Daf Yomi) as the head of Yeshivas Chachmei Lublin, initiated the Mishnah Yomi cycle, focusing on Seder Zeraim and Seder Taharos. After World War II, in 1947, Rav Yonah Sztencl, a disciple of Rav Frommer, expanded the program, advocating for a comprehensive study of Shishah Sidrei Mishnah. The idea of studying two Mishnayos daily gained the support of figures like Rav Isser Zalman Meltzer, the Tchebiner Rov, and the Gerer Rebbe, marking the formal inception of Mishnah Yomi.
How long does it take to complete the Mishnah with Mishnah Yomi?
Following the Mishnah Yomi program, one can complete the Mishnah in approximately six years.
Can anyone join Mishnah Yomi?
Yes, anyone interested in studying the Mishnah can start the Mishnah Yomi cycle. There’s no need for prior knowledge; beginners are welcome.
Do I need to know Hebrew to study Mishnah Yomi?
While the Mishnah is originally in Hebrew, there are numerous translations and commentaries available in various languages, making it accessible to anyone interested in studying.
Is there a specific time of day to study Mishnah Yomi?
There’s no designated time. Participants can choose a time that best fits their schedule.
Can I study Mishnah Yomi with a group?
Yes, many communities and synagogues organize group study sessions for Mishnah Yomi. Studying in a group can enhance understanding and foster camaraderie.
What if I miss a day?
If you miss a day, you can catch up by studying the missed mishnayot alongside the current day’s study or by dedicating some extra time until you’re back on track.
בולשת – soldiers who search breaches made in houses. It is the Aramaic for searching and patrolling.