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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Menachos 4


(a) What do we learn from the Pasuk in Vayikra (in connection with a Minchas Chotei) "Lo Yasim Alehah Shemen ... ki Chatas Hi"?

(b) What did the Beraisa quoted by a Beraisa expert say happens to the leftovers (Mosar) of the Minchas Kena'os (of a Sotah)?

(c) What are the ramifications of this ruling? What is meant by ...

  1. ... 'Mosar'?
  2. ... 'Nedavah'?
(a) In response, Rav Nachman cited a 'Gezeirah-Shavah' "Avon" "Avon" (from Chatas).
What happens to the Mosar ha'Chatas?

(b) What do we learn from the Pasuk in Melachim "Kesef Asham ve'Kesef Chatas la'Kohanim Yi'hyu"?

(c) What else does he learn from the 'Gezeirah-Shavah' "Mazkeres *Avon*" (Naso) from "Laseis es *Avon* ha'Eidah" (Shemini, in connection with the Chatas), that concerns our Sugya?

(a) We ask why, in that case, we do not invalidate an Asham she'Lo li'Shemo as well, from the 'Gezeirah-Shavah' Ve'nasa *Avono* from "Laseis es *Avon* ha'Eidah".
How do we initially try to answer this Kashya?

(b) We refute this answer however, on two scores; one of them, because we could then learn "Avono" "Avono" from "Im Lo Yagid Ve'nasa Avono" (written in connection with Shemi'as Kol). What is the other?

(c) On what grounds to we initially reject the suggestion that the 'Gezeirah-Shavah' was only given (to Moshe at Har Sinai) to learn from it the Din of Mosar Nedavah?

(d) How do we ultimately settle the issue by citing the Pasuk in Vayikra "Ve'shachat *Osah* le'Chatas"?

(a) What problem does the D'rashah of "Osah" now create vis-a-vis Minchas Chotei and Minchas Kena'os?

(b) What do we therefore learn from the Pasuk ...

  1. ... in Naso "Chatas Hi" ?
  2. ... in Vayikra "Chatas Hi" (by the Minchas Chotei) and in Naso "Minchas Kena'os Hi"?
(a) Then why do we not invalidate an Asham she'Lo li'Shemo, since the Torah writes there too "Ve'hiktir Osam ha'Kohen ... Asham *Hu*"?

(b) Why can we nevertheless not Darshen "Hu" there, like we do "Hi" by Chatas?

(c) And "Hu" teaches us the Halachah contained in a statement of Rav Huna Amar Rav, concerning an Asham (whose owner brought another Asham) that is sent into the field to graze.
Which statement?

(d) What does he learn from "Hu"?

Answers to questions



(a) On what grounds does Rav declare a Minchas ha'Omer whose Kemitzah was taken she'Lo li'Shemah, Pasul?

(b) What does Rav say about the identical case concerning an Asham Nazir and an Asham Metzora?

(c) What do we ask on Rav's opening case (Minchas ha'Omer) from our Mishnah ('Chutz mi'Minchas Chotei and Minchas Kena'os')?

(d) We answer this Kashya in two ways; one of them, that our Mishnah is only concerned with Korbenos Yachid, and not with Korbenos Tzibur.
What is the other?

(a) What do we also ask on Rav's second case (Asham Nazir and Asham Metzora) from the Mishnah in Zevachim 'Kol ha'Zevachim ... Chutz mi'Pesach ve'Chatas'?

(b) What do we answer?

(c) What is the basis to differentiate between Asham Nazir and Metzora on the one hand, and Asham Gezeilos and Me'ilos on the other?

(a) What precedent does Rebbi Yirmiyah base this distinction on? In which case does one bring a Mechaper, but not a Machshir?

(b) And he cites a Mishnah in Kidushin. which discusses a woman who gave birth and died after bringing either her Chatas or her Olah.
What is the status of ...

  1. ... her Chatas?
  2. ... her Olah?
(c) What does the Tana there say in the case where she died after bringing ...
  1. ... her Chatas?
  2. ... her Olah? What happens to the Chatas?
(a) Rebbi Yehudah b'rei de'Rebbi Shimon ben Pazi queries Rebbi Yirmiyah's answer however, from a Mishnah in Nazir. Although the Rabbanan forbid deriving benefit from money that has been designated for one's Korbenos Nezirus (Chatas, Olah and Shelamim), the Tana exempts someone who did so from Me'ilah.
Why is that?

(b) If the Nazir died leaving money S'tam for his Korbanos, it all goes to Nedavah. If he specified the money, then the D'mei Chatas goes to the Yam ha'Melach.
The Rabbanan forbade deriving benefit from it. Why is it not subject to Me'ilah?

(c) What happens to the ...

  1. ... D'mei Olah?
  2. ... D'mei Shelamim?
(d) Why does the Tana not mention D'mei Asham?
(a) What Kashya does Rebbi Yehudah b'rei de'Rebbi Shimon ben Pazi ask from the D'mei Olah and the D'mei Shelamim?

(b) Rav Papa explains that Rebbi Yirmiyah is speaking specifically about a Hechsher Kavu'a, whereas, based on a statement of Mar, the Olah and the Shelamim of Nazir are considered a Hechsher she'Eino Kavu'a.
What did Mar say about someone who shaved on any one of the three Korbanos (Chatas, Olah or Shelamim)?

Answers to questions

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