What is defined as a mina?
The Gemara in Hagigah page 6 is satisfied with whether the offerings in the wilderness were bulls or sheep, and the Gemara asks what the nefm is. The Gemara offers one nefm regarding the punctuation of the verse, a second nefm regarding the issue of if someone vows a sacrifice as in the wilderness, what he should bring.
The second NEP”M sounds a bit silly to me, the fact that you found some case where it is different is called NEP”M? If so, then we can seriously apply NEP”M to vows and kiddushin for everything and that’s it, why didn’t the Gemara simply say it and here we found NEP”M? (Well, I understand that they didn’t grow up in yeshiva with Talmudic clowns so they didn’t know, and still, what’s the difference anyway)
Or in general, my question is, can you define what is called a mina.
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Thanks for the answer
After studying the Gemara you brought in the Sanhedrin, what bothered me was why the Gemara there really does not need to nef”m and understands the doubt as a simple matter. And I saw that Tus’ asked this in the Kabbalah of the Gem’ Yoma where the Gem’ asks from what Deva is. And in the Gem’ Yoma the excuse is really for the Karaite interpretation and Rashi explains there that it is so that there is no contradiction in the verses. And Tus’ there brings the same Kabbalah to the Gem’ in the Sanhedrin where the Gem’ asks from what Deva is, while in the Sanhedrin it does not, and remains in the Tze”a.
I think it is actually understandable. As the Gemara says, once it is a clear explanation, it is certain that it should be discussed even without practical implications, so there is no reason for the Gemara in the Sanhedrin to ask this because in the body of doubt the Gemara already asks “Who has completed the hour of the generations or not” That is, we have a doubt whether we have learned an equal decree here in the tradition or not, and therefore it is clearly a valid doubt, and it is said about this that it is necessary and to receive a reward, so the ren is not needed and the tush is not difficult in my opinion.
The only problem with the Gemara is when it does not settle anything in the verses but only discusses simply what happened there during that period, such as the doubt about how to dress, and such a thing without a nef”m is not discussed.
So therefore I accept your first explanation that the nef”m in the Ned”d is not really that one-sided and therefore the Gemara was satisfied with this.
And so it turns out that there are actually two types of nefm, there is nefm that is needed when there is a halakhic issue, which is then really to refine the sides and the point of the discussion in order to reach greater depth, and there is a need for nefm that is overall intended to justify that which is being satisfied and which is not just a waste of time.
Note that even in the celebration it begins with a discussion about the end of generations in an hour.
The (dominant) view that the words of the Gemara were written seriously is disconnected from reality.
The Magmar Dorot Misa'ah in celebration is only for the matter of whether it was a visible sacrifice or a regular sacrifice, and for this the Gemara does not really ask what the nefm is, it is for the sake of learning from it.
Rav Chisda's doubt is later and completely separate, and for this the Gemara asks what the nefm is. In contrast to the Sanhedrin, which is content with whether there is a lesson or not.
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