POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Menachos 21
1) ITEMS THAT NEED NOT BE SALTED
(a) Question: (Before we said that 'Minchah' excludes wood
and blood, now we deleted 'wood' from the Beraisa) - what
does 'Minchah' exclude?
2) SALTED, COOKED AND CONGEALED BLOOD
1. We cannot say that it excludes only blood - "Me'Al
Minchasecha" excludes blood!
(b) Answer: It excludes Nesachim - the Beraisa should say
'Nesachim' in place of 'wood'.
1. (Beraisa): Wine, blood, wood and Ketores need not be
2. Question: Who is the Tana of the Beraisa?
i. It cannot be Rebbi - he requires salting wood!
3. Answer: It is the following Tana:
ii. It cannot be Chachamim - they require salting
i. (Beraisa - R. Yochanan ben Brokah): The Prat
(Minchah) is Mekabel Tum'ah and it is burned on
the fire of the outer Mizbe'ach - all such
things are salted;
ii. This excludes wood, which is not Mekabel
Tum'ah, and blood and wine, which do not go on
the fire, and Ketores, which goes on the inner
(a) Inference: A verse is needed to exclude blood, otherwise
we would say that it must be salted.
3) THE TYPE AND AMOUNT OF SALT USED
(b) Question: Salted blood is not considered blood (salting
is like cooking)!
1. (Ze'iri): One is not liable for eating cooked blood.
(c) Answer: One might have thought that only a small amount
of salt is put on (this is not like cooking) - the verse
teaches that it is not salted at all.
2. (Rav Yehudah citing Ze'iri): One is not liable for
eating salted blood.
3. (Rav Yehudah): If limbs were roasted before they
were offered, he did not fulfill "Re'ach Nicho'ach".
(d) (Ze'iri): One is not liable for eating cooked blood.
(e) Question (Abaye of Rava - Mishnah): If one cooked blood
until it hardened and ate it, or melted Chelev and drank
it, he is liable.
(f) Answer: One is not liable for eating blood (Chulin or
Kodesh) that congealed through cooking on a fire, for it
cannot revert to blood (Rashi - by adding water; Shitah -
this means, such blood (of Korbanos) is no longer Kosher
1. One is liable for eating blood that congealed in the
sun, for it can revert to blood.
(g) Question: The following dialogue shows that also blood
that congealed in the sun is Nidcheh (loses the status of
blood, it is Pasul for Zerikah!)
1. Question (Rav Mari): If one ate congealed blood,
what is the law?
(h) Rava was silent.
2. Answer (R. Yochanan): Once it congealed, it is
Nidcheh (therefore, he is exempt.)
(i) Suggestion (Abaye): Perhaps one is liable for congealed
blood of outer Chata'os (the reason will be explained),
one is exempt for inner Chata'os!
(j) Rava: You reminded me of Rav Chisda's teaching.
1. (Rav Chisda): If blood of an outer Chatas congealed,
one who eats it is liable;
(k) (Rava himself): One is liable even for congealed blood of
an inner Chatas, since such blood of outer Chata'os is
i. It says "V'Lakach...v'Nosan" (Vayikra 4:30) -
since congealed blood can be taken and put (on
the Keren), it is still considered blood.
2. If blood of an inner Chatas congealed, one who eats
it is exempt;
i. It says "V'Toval...v'Hizah" - since one cannot
immerse (a finger) in or sprinkle congealed
blood, it is not considered blood.
(l) (Rav Papa): We learn from this that one is liable for
congealed blood of a donkey, since such blood of outer
Chata'os is considered blood (had we not learned from
outer Chata'os, we would have thought that one is exempt
for (Shitah - congealed; Rashi - even liquid) blood of a
(m) (Rav Gidal citing Ze'iri): Blood is a Chatzizah, whether
it is wet or dry.
(n) Question (Mishnah): The following are a Chatzizah if they
are dry, not if they are wet - blood, ink, honey, and
(o) Answer: They are a Chatzizah when they are Sarich (they
have started to dry), they are not a Chatzizah before
they are Sarich.
(a) Question: What do we learn from "Timlach"?
(b) Answer (Beraisa) Suggestion: "Ba'Melach" - perhaps
Tevonehu (this will be explained)!
1. Rejection: "Timlach"
(c) "V'Lo Sashbis Melach" - bring salt that does not cease,
i.e. Sedom salt (it is deposited by the sea constantly,
but man-made salt is not made on Shabbos.)
2. Suggestion: Perhaps one may put on brine!
3. Rejection: "Ba'Melach".
(d) Question: What is the source to bring man-made salt if
Sedom salt is not available?
(e) Answer: "Takriv" - offer any kind of salt, from anywhere
(even Chutz la'Aretz), even on Shabbos, even when
1. Question: What does Tevonehu mean?
2. Answer #1 (Rabah bar Ula): Yisbonenu (put a great
amount), like Teven (straw) in mud.
3. Objection (Abaye): If so, the Beraisa should have
4. Answer #2 (Abaye): One must make like a Binyan
(building of salt.).
5. Objection (Rava): If so, it should have said
6. Answer #3 (Rava): One must Yevonenu (Shitah
Mekubetzes; Ya'avetz - Tevinehu.)
i. Question: What does this mean?
ii. Version #1 - our text - Answer (Rav Ashi): One
might have thought that any amount enough to
give Ta'am (taste) suffices, just like a bit of
understanding gives Ta'am (sound reason) to
people - "Timlach" teaches that this is not so;
iii. Rather, one puts (much) salt on each side of
the limb and offers it.
iv. (Abaye): The same is required for salting meat
to be cooked in a pot (for all the blood must
v. Version #2 - R. Gershom - Answer (Rav Ashi):
One might have thought that one must put in
much salt, to give Ta'am, just like (much)
understanding gives Ta'am to people - "Timlach"
teaches that this is not so;
vi. Rather, one puts (a little) salt on each side
of the limb and offers it.
vii. (Abaye): The same suffices for salting meat to
be roasted (since roasting makes the blood
4) THE "KEDUSHAH" OF THE SALT
(a) (Beraisa): Me'ilah applies to salt on limbs, not to salt
(ready to be put on Korbanos, stored) on the ramp and the
top of the Mizbe'ach.
(b) (Rav Masnah): The Tana learns learn "V'Hishilchu
ha'Kohanim Aleihem Melach v'He'elu *Osam* Olah" (also the
salt on the limbs is called 'Olah'.)
(c) (Mishnah): Beis Din (of Kohanim) stipulated about the
Kedushah of seven things:
1. Kohanim will be permitted to benefit from wood and
salt (of Hekdesh)...
(d) (Shmuel): They may use salt for their Korbanos, not for
(e) We are thinking that this refers to *salting* their
Korbanos and eating Kodshim.
(f) Question: It is unreasonable that Hekdesh salt may be
used to salt hides of Korbanos (that become Chulin and
Kohanim receive them) but not to eat Korbanos!
1. (Beraisa): Salt was stored in three places - in the
salt chamber, on the ramp, and on top of the
(g) Answer #1: Shmuel refers to *eating* the Korbanos, and
2. Hides of Korbanos were salted in (Rambam; Tosfos -
using salt of) the salt chamber, limbs were salted
on the ramp;
3. The following were salted on top of the Mizbe'ach
(with Hekdesh salt) -- Kometz, Levonah, Ketores,
Minchas Kohanim, Minchas Chavitim, and Olas ha'Of.
(h) Question: Obviously, they may not eat Chulin with salt of
the Mikdash - it is forbidden (Rashi; Shitah Mekubetzes -
not normal) to eat Chulin b'Azarah, even without salt!
(i) Answer: "Yochlu" - Chulin and Terumah may be eaten with
Kodshim, in order that Kodshim will be eaten when the
person is already satiated;
1. Even so, they may not eat Chulin with Hekdesh salt.
(j) Support (for Answer (l) - Ravina): Surely, Shmuel did not
refer to salting their Korbanos, for this would not
require a stipulation of Beis Din!
1. Korbanos of Yisraelim are salted with Hekdesh salt,
Kohanim should be no worse!
(k) Answer #2 (Rav Mordechai): Indeed, Shmuel refers to
salting their Korbanos and eating Kodshim - the Mishnah
is like Ben Buchri.
2. (Beraisa) Suggestion: Perhaps a Yisrael who vowed to
bring a Minchah must bring his own salt, just like
he must bring his own Levonah!
i. This is logical - the Torah commands to put
salt on a Minchah, also to put Levonah on a
3. Counter-suggestion: Perhaps we should learn from
ii. Just like he must bring his own Levonah, we
should say that he must bring his own salt!
i. The Torah requires wood for a Minchah, and also
salt - just like the Tzibur supplies the wood,
it should also supply the salt!
4. Decision: It is more reasonable to learn from wood,
which applies to all Korbanos, and not from Levonah,
which only applies to Menachos!
5. Question: Perhaps we should rather learn from
Levonah, for it is brought in the same Kli as the
Minchah, and not from wood, which is not brought in
the same Kli!
6. Conclusion: It says "Bris Melach Olam" (R. Tam -
"Melach Bris"), and (regarding Lechem ha'Panim)
"Me'Es Benei Yisrael Bris Olam";
i. Just like the Tzibur supplies Lechem ha'Panim,
it supplies salt.
1. (Mishnah - R. Yehudah citing Ben Buchri): If a Kohen
is Shokel (gives a half-Shekel along with Benei
Yisrael, to buy Korbanos Tzibur), he does not
2. R. Yochanan ben Zakai: Rather, a Kohen that does not
3. Kohanim (incorrectly) expound the following, to
their (monetary) advantage:
i. "V'Chol Minchas Kohen Kalil Tihyeh Lo
Se'achel"- if Kohanim would Shokel, they would
be (joint) owners of (all Korbanos Tzibur,
including) the Omer, Lechem ha'Panim and Shtei
ha'Lechem, they could not be eaten!
4. Question: According to Ben Buchri, a Kohen that is
Shokel transgresses, for the Tzibur will
(improperly) buy Korbanos using his half-Shekel, it
is Chulin b'Azarah!
5. Answer: The Kohen gives his half-Shekel to the
Tzibur, then it is given to Hekdesh.
6. Culmination of answer (p): One might have thought,
the Hekdesh salt is only for Korbanos of Yisrael,
for they pay for the salt - the Mishnah teaches,
this is not so.