REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Menachos 11
MENACHOS 11 (21 Tishrei, Hoshana Raba) - dedicated by Gedalyah Jawitz of
Wantagh, N.Y., honoring the Yahrtzeit of his father, Yehuda ben Simcha Volf
(a) Having taught us that ...
(b) Seeing as a Kometz that contains a grain of Levonah is Pasul (because it
is Chaser), how can the Kohen avoid finding grains of Levonah in it?
- ... a pebble in the Kometz invalidates it, why did our Mishnah find it necessary to add 'a grain of salt'?
- ... a grain of salt invalidates it, why did the Tana then need to add 'a particle of Levonah'?
(c) When was the Kometz salted?
(d) Why did the Tana not begin with 'a particle of Levonah', in which case
he could have omitted the pebble and the salt altogether?
(a) The Mishnah disqualifies a Kometz which contains a pebble ... because it
What alternative reason could it have given?
(b) To explain why the Tana chose the reason of 'Yeser', Rebbi Yirmiyah says
What does he mean by that?
(c) Why does he refer to it as 'min ha'Tzad'? How was the Kemitzah taken?
(d) When Abaye asked Rava how the Kohen performed Kemitzah, the latter
replied 'ke'de'Kamtzi Inshi' (like people do).
What did he mean by that?
(a) We query this from a Beraisa however, which lists the names of the five
fingers and their meanings (starting from the little finger).
What is the
significance of ...
(b) What does 'Lehashvos' mean?
- ... the 'Zeres'?
- ... the 'Kemitzah'?
- ... the 'Amah'?
- ... the 'Etzba'?
- ... the 'Godel'?
(c) Rav Zutra bar Tuvya Amar Rav briefly described the process.
(d) This is corroborated by a Beraisa.
What does the Tana learn from the
Pasuk in ...
- ... Vayikra "Melo Kumtzo"?
- ... Tzav "Ve'heirim mimenu be'Kumtzo"?
(a) In which way did the Minchah al ha'Machavas and the Minchas Marcheshes
differ from a plain Minchas So'les?
(b) How did the Kohen then perform the Kemitzah there?
(c) On what grounds do we query the Beraisa's statement that the Kemitzah
was the most difficult Avodah in the Beis-Hamikdash?
(d) So how do we amend it?
(a) What did Rav Papa mean when he said 'M'lo Kumtzo ke'de'Kamtzi Inshi'?
(b) And what did he then mean when he asked what the Din will be if the
Kohen performed the Kemitzah ...
(c) The Kohen Gadol performs the Chafinah (taking the handful of Ketores) on
Yom Kipur in the same way as the Kemitzah. Rav Papa asked the same three
She'eilos as he asked in connection with the Kemitzah.
- ... 'be'Roshei Etzbe'osav'?
- ... 'min ha'Tzedadin'?
- ... 'mi'Matah le'Ma'alah'?
She'eilah did he ask?
(d) What is the outcome of all these She'eilos?
(a) Rav Papa also asks what the Din will be if the Kohen then sticks the
Kometz onto the wall of the K'li Shareis to carry it to the Mizbe'ach.
What might be wrong with that?
(b) And Mar bar Rav Ashi asks what the Din will be if he sticks the Kometz
on to the floor of the K'li Shareis, which is upside-down (see Shitah
How else might we interpret the She'eilah?
(c) What might be wrong with that?
(a) How much oil and how much Levonah is required for a regular Minchah?
(b) What does our Mishnah say about adding too much, or too little oil or
Levonah to the Minchah?
(c) Rebbi Elazar establishes 'Ribah Shamnah' as two Login of oil. How do
we initially interpret that?
(d) And we infer from Rebbi Elazar that Shemen of Chulin or Shemen of
another Minchah will not disqualify it.
What problem does Rav Zutra bar
Tuvya have with this concerning a Minchas Chotei, which we know can become
Pasul through the oil?
(a) So how do we finally establish Rebbi Elazar? What did he really mean
when he said 'K'gon she'Hifrish Sh'nei Lugin'?
Answers to questions
(b) Why might we have thought otherwise?
(c) Rava explains that Rebbi Elazar actually extrapolates this from our
Mishnah ('Ribah Shamnah').
What does this imply? What ought the Tana to
have otherwise said?
(a) According to Rebbi Yehudah, 'Levonah she'Chasrah' constitutes less than
two particles remaining at the time of the Haktarah.
What does Rebbi
(b) On whom are we asking, when we cite the Beraisa 'Kometz u'Levonah (or
Kometz Levonah) she'Chasar Kol-Shehu, Pasul'?
(c) How do we amend the Beraisa?
(d) How might we otherwise resolve the discrepancy, even without amending
(a) We just cited the Machlokes Tana'im, who argue over whether two
particles of Levonah must remain for the Minchah to be Kasher (Rebbi
Yehudah) or only one (Rebbi Shimon).
Rebbi Yitzchak bar Yosef Amar Rebbi
Yochanan cites a third opinion.
What does Rebbi Meir hold?
(b) From where does Rebbi Yochanan learn this?
(c) In which point do all three Tana'im agree?
(d) All three Darshen from the same Pasuk in Tzav "ve'es Kol ha'Levonah
Asher al ha'Minchah".
How does ...
- ... Rebbi Meir interpret the Pasuk?
- ... Rebbi Yehudah explain "Kol ha'Levonah"? From where does he learn the second particle?
- ... Rebbi Shimon interpret it? In which point does he disagree with Rebbi Yehudah?
(a) According to Rebbi Yitzchak bar Yosef Amar Rebbi Yochanan, the above
Machlokes Tana'im is confined to Levonah which is brought together with a
What will even Rebbi Yehudah and Rebbi Shimon learn from the Pasuk
"ve'es Kol ha'Levonah *Asher al ha'Minchah*"?
(b) And what does Rebbi Yochanan say about the Levonah that comes in the
(c) What makes us think that this is obvious?
(d) Why in fact, is it not so obvious?
(e) Rebbi Ami and Rebbi Yitzchak Nafcha argue over Rebbi Yochanan's original
statement. One of them holds like him.
What does the other one say?
(a) Our Mishnah invalidates 'Chiser Levonasah', implying that 'Yatir
Levonasah' is Kasher.
How does Rami bar Chama reconcile this with the
Beraisa that invalidates it?
(b) Rami bar Chama goes on to discuss someone who designated two Kematzim of
Levonah for his Minchah, and one of them got lost.
What distinction does he
draw between whether it got lost before the Kemitzah or after it?
(c) Alternatively, when Rami bar Chama says 'K'gon she'Hifrish Lah Sh'nei
Kematzim', he is referring to the Beraisa.
What is his reason?
(d) In that case, how will we explain the distinction that he makes in the
following case, between whether one of the Kematzim got lost before the
Kemitzah or after it?
(a) And what similar distinction does he draw between someone who designated
four Bazichei Levonah for the Lechem ha'Panim, where two of them got lost,
between whether they got lost before the Siluk Bazichin and after it?
Answers to questions
(b) The latter ruling appears to be an obvious extension of the first.
What is Rami bar Chama coming to teach us?
(c) Which stage would we then consider 'Higi'a Zemanah'?