ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Menachos 10
MENACHOS 10 (20 Tishrei) - Dedicated by Al, Sophia and Jared Ziegler (of Har
Nof, Jerusalem) in loving memory of Al's mother, Chaya bas Berel Dov
(a) Rebbi Yirmiyah asked Rebbi Zeira concerning the Pasuk "Al Bohen Yado
ha'Yemanis ve'al Bohen Raglo ha'Yemanis" (in connection with placing of the
oil of the Metzora Ashir), which is seemingly redundant - since the Torah
has already written that he must place the oil on the location of the blood
of the Asham.
(b) One, Rebbi Zeira replied, comes to include the side of the thumb and the
big toe - because the word "al" also implies 'beside' (only he would then
have to place both the blood and the oil there).
(c) From the other "al" - he precludes 'Tzidedei Tzedadin' (the flesh below
the thumb and the big toe), because 'al' has connotations of 'beside', but
(d) Having written by Metzora ...
1. ... Ashir (also in connection with the placing of the oil) "al Dam
ha'Asham", the Torah then writes by Metzora Ani "al Mekom Dam ha'Asham", to
teach us - that even if the blood has been wiped away, he should still place
the oil (on the exact location where the blood was).
2. ... Ani "al Mekom Dam ha'Asham", it then writes by Metzora Ashir "al Dam
ha'Asham" - to teach us that even if the blood is still there, he should
place the oil (and that the blood is not a Chatzitzah [an interruption]).
(a) The only remaining problem, says Rava, is why the Torah writes
"Yemanis" - by the placing of the oil, both by Metzora Ashir and by Metzora
Ani (seeing as that is where he placed the blood of the Asham?
(b) Rava therefore scraps the original D'rashah of "Kaf" (to invalidate
Kemitzas S'mol). He now Darshens "Yad", "Regel", "Ozen" and "S'malis" of
Metzora Ashir. He learn from the 'Gezeirah-Shavah' ...
1. ... "Yad" "Yad" - that if the Kohen performs Kemitzah with his left hand,
it is Pasul.
(c) Likewise, he Darshens - "Ozen" "Ozen" with regard to an Eved Ivri, to
invalidate piercing his left ear, should he ask to continue serving his
master beyond the six-year period.
2. ... "Regel" "Regel" - that Chalitzah from the left foot is Pasul.
(a) Rav Shisha b'rei de'Rav Idi explains the second "S'malis" by Metzora
Ashir, according to Rava, to invalidate the right ear (because we would
otherwise have learned that if where S'mol is Pasul, Yemin is Kasher,
certainly where S'mol is Kasher, Yemin should be Kasher).
(b) According to Rava, the second "S'malis" is no longer a 'Miy'ut Achar
Miy'ut' (which comes to include the right hand, like we said earlier) -
because following the various 'Gezeirah-Shavahs', we would have also
Darshened "Kaf" "Kaf" to require the right hand, and to preclude the left.
"S'malis" therefore comes to include the left-hand, and not to exclude the
(c) We ask what Rava learns from the two additional "S'malis" written by
Metzora Ani, and we answer by citing Tana de'Bei Rebbi Yishmael, who says
'Kol Parshah she'Ne'emrah ve'Nishnis - Lo Nishnis Ela Bishevil Davar
she'Nischadesh Bah', in which case we can no longer Darshen all the words
that the Torah repeats there from Metzora Ashir.
(d) The Chidush that prompted the Torah to write the Parshah of Metzora Ani
is - the fact that an Ani is entitled to bring different Korbanos than an
Ashir (in other words, the Korban Olah ve'Yored itself is the Chidush).
(a) Rabah bar bar Chanah quoted Resh Lakish, who states - that whenever the
Torah writes "Etzba" and "Kehunah" - the point to which it relates is
crucial to the Avodah.
(b) Assuming the source for this statement to be the Pasuk "Ve'taval
ha'Kohen es Etzba'o ha'Yemanis", this leads us to believe - that it is only
when the Torah writes both "Etzba" and "Kehunah" that they come 'Le'akev'.
(c) That is why we learn Haza'as ha'Dam by Chatas from there ("Ve'lakach
ha'Kohen mi'Dam ha'Chatas be'Etzba'o"). The problem this creates with
Kemitzah, where the Mishnah invalidates Kemitzah bi'Semol is - that the
Torah writes 'Kehunah' there, but not 'Etzba'.
(d) So Rava reinterprets Resh
Lakish principle - to read (not "Etzba" *and* "Kehunah", but) "Etzba" *or*
(a) With regard to taking the Eivarim to the Kevesh, the Torah writes
"Ve'hikriv ha'Kohen es ha'Kol ha'Mizbechah". Abaye asks from the Mishnah in
Yoma, where the Tana rules - that the Kohen carried the right hind-leg of
the Tamid on to the Mizbe'ach with his left-hand, with the skin facing
(b) And we answer that Holachah is different than other Avodos - inasmuch as
it is in itself dispensable (since the Kohen can receive the blood next to
the Mizbe'ach, or hand the bowl down a line of Kohanim without moving from
(c) The Kashya remains however, from Kabalas ha'Dam, which is certainly
indispensable, and by which the Torah writes "Ve'hikrivu B'nei Aharon es
ha'Dam" - yet Rebbi Shimon validates Kabalah bi'Semol (as we learned in our
(d) Indeed, we reply, Resh Lakish's principle goes according to the
Rabbanan, and not according to Rebbi Shimon - who requires both 'Etzba' and
'Kehunah' (in the way that we initially interpreted Resh Lakish).
(a) Rebbi Shimon says in a Beraisa - that wherever the Torah uses the Lashon
'Yad' or 'Etzba' - it is crucial.
(b) When we just explained that Rebbi Shimon requires both 'Etzba' and
'Kehunah', we meant - that 'Kehunah' on its own is not le'Ikuva; but 'Etzba'
(c) Rebbi Shimon Darshens from 'Kehunah' - that the Kohen must wear the
Bigdei Kehunah, to be considered fit to do the Avodah.
(a) Rebbi Shimon does indeed not consider 'Kehunah' on its own to be
crucial, and (bearing in mind that the Torah only writes 'Kehunah' by
Zerikah) his silence when, in the Mishnah in Zevachim, the Chachamim
invalidate Zerikah bi'Semol, is meaningless - since he argues in a Beraisa.
(b) We cannot ask the same Kashya on Kemitzah, where the Torah writes
'Kehunah' ("ve'Kamatz ha'Kohen") but not 'Etzba', and we learned in our
Mishnah 'Kamatz bi'Semol, Pasul', because the reason Rebbi Shimon does not
dispute it is - because the Torah refers to Minchah as 'Kodesh Kodashim,
ka'Chatas ve'che'Asham', which is the reason why he agrees with the Rabbanan
(c) Rebbi Shimon says in the Beraisa ...
1. ... Kibeil bi'Semol - Kasher.
2. ... Zarak bi'Semol - Kasher.
(a) Despite the fact that the Torah writes "ve'Kamatz ha'Kohen", Rava still
needs "Yad" "Yad" from Metzora Ashir, to invalidate Kemitzah bi'Semol - one
with regard to the actual Kemitzah, and the other, for the Kidush Kemitzah
(placing the Kemitzah into a K'li, to carry to the Mizbe'ach).
We conclude that Rebbi Shimon needs "Yad" "Yad" to teach us that Kemitzah
bi'Semol is Pasul even by a Minchas Chotei. We might have thought that Rebbi
Shimon holds otherwise - because, since he exempts a Minchas Chotei from
Shemen and Levonah (so that his Korban should not be of a high standard), so
too will he permit Kemitzas S'mol (for the same reason).
(b) We ask why Rebbi Shimon (who does not require Kidush Kometz), needs
"Yad" "Yad". In fact, we can ask on Rebbi Shimon even if he does require
Kidush Kometz - because he validates it with the left-hand (as we shall see
(c) Nor can Rebbi Shimon learn from "Yad" "Yad" that Kamatz bi'Semol is
Pasul - because he knows that from another D'rashah (as we shall now see).
(d) We answer that Rebbi Shimon learns like Yehudah b'rei de'Rebbi Chiya,
who Darshens the Pasuk (in connection with the Minchah) "Kodesh Kodashim Hi
ka'Chatas ve'che'Asham. He learns from ...
1. ... "ka'Chatas" - that when the Kohen comes to bring the Kometz on the
Mizbe'ach, then if he decides to bring it with his hand, then he must use
his right-hand, like the Avodah of a Chatas.
2. ... "ve'che'Asham" - that should he decide to bring it in a K'li
Shareis, then he may take it in his left hand, like an Asham Metzora (where
the Kohen is permitted to use his left hand, as we learned earlier).