ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Menachos 18
(a) When Rebbi Yehudah said in a Beraisa 'ke'she'Halachti ...
1. ... (either) Lematzas Midosai Eitzel Rebbi Elazar ben Shamua', he meant
that he went to visit Rebbi Elazar ben Shamua in order to test his (own)
knowledge and to resolve all his doubts.
(b) He saw - Yosef ha'Bavli there sitting in front of Rebbi Elazar.
2. ... (or) Lematas Midosav shel Rebbi Elazar ben Shamua' - he meant that he
went to discover the extent of Rebbi Elazar's superiority.
(c) He writes that Rebbi Elazar was particularly fond of Yosef ha'Bavli.
According to a second Lashon, it was Yosef ha'Bavli, who was fond of
whatever he heard from Rebbi Elazar ben Shamua.
(d) When Yosef ha'Bavli asked Rebbi Elazar what the Din will be in a case
where someone Shechted a Korban with the intention of leaving some of the
blood until the next day, he replied - that it was Kasher.
(a) He asked him the She'eilah - in the morning, at noon, in the afternoon
and at night.
(b) On the fourth occasion, he added - that Rebbi Eliezer rules that it is
(c) Rebbi Elazar ben Shamua thought Yosef ha'Bavli beam with delight -
because now for the first time, he had taught him the Halachah.
(d) Yosef ha'Bavli dismissed that however, because the real reason for his
joy was - the fact that he had heard from Rebbi Yehudah 'Pasul', but had
been unable to find any of Rebbi Yehudah's Talmidim to bear him out.
(a) Rebbi Elazar reacted - by bursting into tears, when he realized the
extent of the Talmidei-Chachamim's love of Torah, to which end ...
(b) ... he quoted the Pasuk "Mah Ahavti Torasecha, Kol ha'Yom Hi Sichasi".
(c) The reason he gave for having added the opinion of Rebbi Eliezer - was
because Rebbi Yehudah heard it from his father Rebbi Ilai, who heard it from
(a) We believe that Rebbi Yehudah could not have been speaking unanymously -
because if he was, then what did he mean when he said 'Hechzarta Li
Aveidasi' (seeing as Rebbi Elazar ben Shamua had cited Rebbi Eliezer as an
individual opinion, and not unanymously)?
(b) That creates a problem however - on what we just said (that Rebbi
Yehudah rules Pasul unamymously).
(c) If on the other hand, Rebbi Yehudah was referring only to Rebbi
Eliezer's opinion, there is a problem with Rebbi Elazar's statement 'Hei
Mipnei she'Rebbi Yehudah B'no shel Rebbi Ilai ... ' - which implies that he
was not telling him the Halachah (but only because it was dear to him, as we
explained). If Rebbi Yehudah had only quoted Rebbi Eliezer, then why did
Rebbi Elazar say 'Hei', seeing as he was telling him exactly what he had
heard from Yehudah?
(d) So we conclude - that Rebbi Yehudah's statement was really unanimous,
and when Yosef ha'Bavli said 'Hechzarta Li Aveidasi', he meant - that Rebbi
Elazar had at least given him some support, even if it was quite what he had
(a) In a case where the Kohen failed to make Yetzikah, Belilah, Pesisah,
Melichah, Tenufah or Hagashah, our Mishnah rules - that the Korban is
(b) By ...
1. ... 'Lo Yatzak ve'Lo Balal', the Tana means - that the Kohen did not pour
in the second lot (the complement of the Log) and mix it, because he poured
it all initially.
(c) Only a Minchas Chotei, Minchas ha'Omer and Minchas Kena'os require
2. ... 'Lo Pasas' - he means that he did not break the Shirayim into pieces,
only what was needed for the Kemitzah. And he is referring to all types of
Minchah that were pre-baked (see Shitah Mekubetzes 8).
(a) The Mishnah also validates a Minchah that has been broken into too large
pieces - i.e. folded into two and then into four.
(b) Only the Matzah wafers of a Korban Todah require Meshichah (anointing
(c) If the Kohen failed to do this - the Minchah is nevertheless Kasher.
(a) When the Tana says 'Lo Yatzak', he cannot mean this literally - because
in fact, Yetzikah is crucial to the Minchah.
(b) We initially think that he cannot mean 'Lo Yatzak Kohen Ela Zar',
because then 'Lo Balal' would also mean 'Lo Balal Kohen Ela Zar' - implying
that Belilah as such is crucial, whereas we have learned that it is not (as
we shall now see).
(c) When the Mishnah in 'ha'Menachos ve'ha'Nesachim' rules 'Shishim
Nivlalin, Shishim ve'Echad, Ein Nivlalin', it means - that sixty Esronin is
Kasher with one Log of oil because it is mixable.
(d) Based on our Mishnah (according to our Sugya's conclusion) 'Lo Balal,
Kasher', Rebbi Zeira attributes the P'sul in the latter case (not to the
fact that it will not be mixed, but) because it cannot be mixed.
(e) We finally establish 'Lo Yaztzak' to mean 'Lo Yatzak Kohen Ela Zar' and
Lo Balal' as Lo Balal K'lal, 'Ha ke'de'Iysa, ve'Ha ke'de'Iysa' (each one in
its own appropriate way).
(a) The problem with inserting 'O she'Pitsah Pitin Merubos' is - that seeing
as omitting the Pesisah altogether does not render the Minchah Pasul, why
does the Tana need to insert it?
(b) We therefore ...
1. ... amend 'Pitim Merubos' to - 'she'Ribah bi'Pesisin' (meaning that the
Kohen broke it up into too many pieces).
2. ... interpret it even as it is - on the grounds that 'Patas Pitim
Merubos' might be even worse than 'Lo Patas', since the latter at least
constitutes loaves, whereas the former constitutes neither loaves nor
(a) We cite a Beraisa in which Rebbi Shimon cites fifteen Avodos, including
seven concerning the Minchah (though not all of them are exclusive to it):
'Yetzikos, Belilos, Pesisos, Melichos and Tenufos - Kemitzos and Haktaros'.
(b) He lists 'Melikos' concerning Korban ha'Of - and 'Kabalos' and 'Haza'os'
with regard to Zevachim.
(c) He also lists - 'Hashka'as Sotah', 'Arifas Eglah' and 'Taharas Metzora'.
(d) The final Avodah on his list is 'Nesi'as Kapayim', which sub-divides
into - 'Nesi'as Kapayim mi'bi'Fenim' (in the Beis-Hamikdash) and 'Nesi'as
Kapayim mi'ba'Chutz' (in each town).
(a) The direct ramifications of Rebbi Shimon's list are - that they cannot
be performed by a Zar (see Shitah Mekubetzes).
(b) And he also learns from the Pasuk ...
1. ... "ha'Makriv es Dam ha'Shelamim ve'es ha'Cheilev ... Lo Tih'yeh Shok
ha'Yamin le'Manah" - that any Kohen who does not acknowledge the Avodah of
Hakravas Dam (which is not included in the list [see Shitah Mekubetzes 2])
has no portion in the Kehunah.
(c) We now suggest that Rebbi Shimon cannot be the author of our Mishnah -
because he lists Yetzikah as an Avodah, whereas our Mishnah permits a Zar to
2. ... "mi'B'nei Aharon" - that the same applies to a Kohen who does not
acknowledge any of the other Avodos included in Rebbi Shimon's list.
(a) Rav Nachman answers that our Mishnah speaks by a Minchas Yisrael - which
requires Kemitzah, and it is from there that the Mitzvos Kehunah commence;
whereas Rebbi Shimon speaks by a Minchas Kohen - which does not require
Kemitzah, seeing as it is totally burned. Consequently, the Mitzvos Kehunah
(b) Rava queries this answer from the source of Yetzikah by a Minchas
Kohen - from the extra word "Minchah" written in Vayikra by a Minchas
Yisrael (to include even a Minchas Kohen in the Din of Yetzikah), in which
case it should also be Kesheirah be'Zar.
(c) In the second Lashon, Rav Nachman differentiates between Menachos that
are Nikmatzos and those that are not - to include a Minchas Nesachim on the
side of a Minchas Kohen?
(d) Rava asks the same Kashya on this Lashon as he asked on the first. So we
conclude - that the author of our Mishnah cannot be Rebbi Shimon.
(a) The Rabbanan (the authors of our Mishnah) learn from the Pasuk
"Ve'hevi'ah el B'nei Aharon ha'Kohen, ve'Kamatz"- that the Avodos prior to
the Kemitzah (i.e. Yetzikah and Belilah) do not require Kehunah.
(b) Rebbi Shimon counters that - by Darshening "b'nei Aharon ha'Kohanim"
backwards as well as forwards.
(c) Bearing in mind that the Pasuk "Ve'lakach ha'Kohen mi'Dam ha'Chatas"
refers to Kabalas ha'Dam, another Beraisa learns from "Ve'lakach ha'Kohen
mi'Dam ha'Chatas be'Etzba'o" - that Kabalas ha'Dam must be performed with
the right hand (since that is what "Etzba" implies).
(d) And the Tana there learns from "be'Etzba'o Ve'nasan al Karnos
ha'Mizbe'ach" - that the Matanos Dam require the right hand, too.
(a) Rebbi Shimon disagrees, based on the fact that the Torah does not write
'Yad' by Kabalas ha'Dam, by which he means that since the Torah did not
write "Etzba" by Kabalas ha'Dam - the Kohen may perform it with his left
(b) Abaye establishes the source of the Machlokes as - whether 'Mikra
Nidrash Lefanav 'le'Acharav' (the Rabbanan), or le'Acharav and not Lefanav
(Rebbi Shimon), a Kashya on the current Sugya, where we just established
that according to Rebbi Shimon 'Mikra Nidrash Lefanav u'le'Acharav'.
(c) So we conclude that Rebbi Shimon requires Kehunah by Yetzikah from
"Ve'hevi'ah el B'nei Aharon ha'Kohen" - because he holds 'Vav Mosif al Inyan
Rishon' (in which case, just as the Kemitzah requires Kehunah, so too does
(d) Rebbi Shimon does not also learn from the 'Vav' in "Ve'nasan al Karnos
ha'Mizbe'ach" that Kabalas ha'Dam requires Kehunah like Nesinas ha'Dam -
because by placing "be'Etzba'o" immediately prior to "Ve'nasan" (and not
after "Velakach ha'Kohen"), the Torah breaks the two phrases, and we can no
longer apply 'Vav Mosif').