ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Menachos 110
MENACHOS 109-110 - Two weeks of study material have been dedicated by Mrs.
Estanne Abraham Fawer to honor the fourth Yahrzeit of her father, Reb
Mordechai ben Eliezer Zvi (Weiner), who passed away 18 Teves 5760. May the
merit of supporting and advancing Talmud study during the week of his
Yahrzeit serve as an Iluy for his Neshamah.
(a) Mar Keshisha b'rei de'Rav Chisda asked Abaye what Rebbi Meir learns from
the Pasuk (following the death of Sancheriv) "ba'Yom ha'Hu Yih'yeh
Mizbe'ach la'Hashem be'Soch Eretz Mitzrayim ... ". He replied, based on
another Pasuk "ba'Yom ha'Hu Yih'yu Chamesh Arim ... " - that it refers to
five princes of five Egyptian towns whom Chizkiyah found sitting (in chains)
in golden wagons (see Rashi, Yeshayah 19:18).
(b) They spoke Lashon ha'Kodesh, and Chizkiyah made them swear that they
would stop serving Avodah-Zarah, before setting them free.
(c) They went from there to Alexandria and built a Mizbe'ach for Hashem.
(d) When the Pasuk writes there "Ir ha'Heres Yomar le'Achas", according to
Rav Yosef's official translation - it is referring to Beis-Shemesh (since
'Heres', like 'Cheres' can also mean 'sun'), which was one of the towns over
which the princes ruled. Apparently, there was a Beis-Shemesh in Egypt.
(a) Rav Huna explains the Pasuk ...
1. ... "Havi'u Banai me'Rachok" with reference to - the return of the exiles
from Bavel, where they were relatively well treated, and who therefore had
peace of mind, like sons.
(b) Rav Chisda or (Rav) states that the people who reside ...
2. ... "u'Venosai mi'Ketzei ha'Aretz" with reference to - the return of the
exiles from other countries, where they were badly treated, and who had no
peace of mind, like daughters.
1. ... between Tzur (Tyre) and Cartigni (Carthage) - acknowledge both
Yisrael and Hashem, whereas those who reside ...
(c) When Rav Chisda says that the former acknowledge ...
2. ... west of Tzur and east of Cartigni - don't.
1. ... 'Yisrael', he means - that they deal with them with a light hand
(more so than the other nations.
2. ... 'their Father in Heaven', he means - that they worship *Him* and not
(a) When Rav Shimi bar Chiya queried this from the Pasuk "mi'Mizrach Shemesh
ve'ad Mevo'o Gadol Sh'mi ba'Goyim", Rav responded with 'Shimi At'! He did
that, because, due to his extreme modesty, he was not accustomed to looking
outside his four Amos, and therefore did not see him (Rabeinu Gershom).
(b) Rav explained that what the Pasuk means is - that, from east to west,
the people referred to Him as the 'G-d of gods', but not that they
necessarily worshipped him.
(c) The Pasuk there continues "be'Chol Makom Muktar Mugash li'Shemi". Based
on the fact that, as we just explained, not all the Nochrim everywhere
sacrifice to Hashem, Rebbi Shmuel bar Nachmeini Amar Rebbi Yehonasan
interprets the Pasuk - with regard to Talmidei-Chachamim, who study Torah
wherever they are, and whom Hashem considers as if they had brought Korbanos
(d) And he interprets the conclusion of the Pasuk "u'Minchah Tehorah" - with
regard to those who study Torah with purity of mind, by marrying young, and
then continuing with their studies.
(a) Rebbi Yochanan explains the Pasuk "Shir ha'Ma'alos Hinei Barchu es
Hashem Kol Avdei Hashem ha'Omdim be'Veis Hashem ba'Leilos" with reference
to - Talmidei-Chachamim, who study Torah at night-time, and who Hashem
considers as if they were performing the Avodah.
(b) The Pasuk "Le'olam Zos al Yisrael" refers to the Korbanos. Bearing in
mind that after the Churban Beis Hamikdash, the Avodah ceased, Rav Gidal
Amar Rav explains the Pasuk - with reference to the arch-angel Micha'el, who
stands and sacrifices on a Mizbe'ach in Heaven (see Tosfos DH 'u'Micha'el').
(c) According to Rebbi Yochanan however, this Pasuk too, refers to
Talmidei-Chachamim - whose study of Hilchos Avodah is considered as if the
Beis-Hamikdash had been built in their days.
(a) When Resh Lakish explained the Pasuk "Zos ha'Torah, la'Olah, la'Minchah
ve'la'Chatas ve'la'Asham" to mean that whenever someone studies Torah, it is
as if he had brought an Olah, a Minchah a Chatas or an Asham, Rava objected
on the grounds - that the Torah ought to have then written "Zos ha'Torah,
Olah, Minchah ... " (without the 'Vav').
(b) According to Rava therefore, what the Pasuk means is - that whoever
studies Torah, will not require an Olah, a Minchah a Chatas or an Asham
(become the Torah that he studies will atone for his sins).
(c) Rebbi Yitzchak explains the Pasuk "Zos Toras ha'Chatas ... ve'Zos Toras
ha'Asham" to mean - that whenever someone studies the Halachos of Chatas or
the Halachos of Asham (i.e. Seider Kodshim), it is as if he had actually
(a) From the fact that the Torah writes "Ishei Re'ach Ni'cho'ach la'Hashem"
by an Olas Beheimah, by an Olas ha'Of and by a Minchah, our Mishnah learns -
that it is not the size of the gift that matters, but the fact that one
gives it le'Shem Shamayim.
(b) Rebbi Zeira quotes the Pasuk "Mesukah Shinas ha'Oved, Im Me'at ve'Im
Harbeh Yochal" because, based on the fact that 'ha'Oved' refers to someone
who brings a Korban, the Pasuk teaches us - that irrespective of the size of
one's Korban, the person who brings it will sleep sweetly, in the knowledge
that he will receive his reward from Hashem.
(c) Rav Ada bar Ahavah quotes the Pasuk "bi'Revos ha'Tovah (with reference
to Korbanos) Rabu Ochlehah (the Kohanim), u'Mah Kishron le'Ba'alehah Ki im
Re'us Einav". The latter half of the Pasuk means - that what pleases the
Master (Hashem) is when He sees that the owner gives his gift with a good
(a) According to Rebbi Shimon ben Azai, the Torah always uses the Name of
Havayah with regard to Korbanos ("Ishei Re'ach Ni'cho'ach la'Hashem") and
never Keil or Elokim (or any other of the Holy Names of Hashem) - to prevent
the misconception that there are many gods demanding Korbanos (Chas
ve'Shalom [one is called Elokim, another Keil and a third one, Shakai]).
(b) ben Azai also comments - that the Torah writes "Ishei Re'ach Ni'cho'ach
la'Hashem" in connection with 'a large animal, a small bird and a Minchah',
to teach us that it is not the size of the gift that matters, but the fact
that one gives it le'Shem Shamayim (as we leaned in our Mishnah).
(c) And from the Pasuk "Im Er'av Lo Ochal Lach ... " he learns - that the
purpose of the Korbanos is not to feed Hashem, who does not need to eat.
(a) Although Hashem (Kevayachol) does not need our Korbanos, He nevertheless
asks us to bring Korbanos - in order to carry out His will.
(b) And from the Pasuk "li'Retzonchem Tizbachuhu", ben Azai learns - that
ultimately, it is not even to carry out Hashem's will that He commanded us
to bring Korbanos, but so that we should have a Kaparah.
(a) Shmuel asked Rav Huna for the source of the ruling 'Mis'asek be'Kodshim
Pasul' - which means that a person means to do something else but ends up
Shechting an animal of Kodshim.
***** Hadran Alach 'Harei Alai Isaron, u'Selika Lah Maseches Menachos' *****
(b) In reply, Rav Huna quoted the Pasuk "Ve'shachat es ben ha'Bakar" - which
teaches us that when it comes to Kodshim, one must have in mind to Shecht
the bull (and not to do perform some other act [such as throwing a knife, or
even Shechting Chulin]).
(c) On which Shmuel commented that - he already knew that, and what he
really was looking for was a source to prove that it is Pasul even
(d) And Rav Huna quoted him the Pasuk - "li'Retzonchem Tizbachuhu" (meaning
that the Shechitah must be performed with the intention of obtaining a
On to Chulin