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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Menachos 16


(a) Rebbi Meir in our Mishnah, rules that if the Kohen burns the Kometz, but not the Levonah, with a Machshavah to eat the Shirayim the next day, 'Pigul ve'Chayavin Alav Kareis'.
What does he say in the reverse case?

(b) What do the Chachamim say ...

  1. ... in the case of a regular Minchah?
  2. ... in the case of a Minchas Chotei or Kena'os?
(c) Similarly, Rebbi Meir rules that if someone either Shechted one of the two Kivsei Atzeres with the intention of eating the two loaves, or if he burned one of the Bazichin with the intention of eating the two rows of Lechem ha'Panim, the next day, the Pigul is effective.
What do the Chachamim say?

(d) What does the Mishnah finally say in a case where someone Shechted one of the lambs with the intention of eating ...

  1. ... it the next day?
  2. ... 'Chaveiro' the next day?
(a) Rav establishes the Machlokes between Rebbi Meir and the Chachamim in a case where the Kohen burned the Kemitzah bi'Shetikah and the Levonah be'Machshavah (i.e. 'bi'Levonah ve'Lo be'Kometz') exclusively, but not in the reverse case ('Kometz be'Machshavah u'Levonah bi'Shetikah').
What will be the Din in the latter case?

(b) According to Shmuel however, they argue in both cases.
What does Rebbi Yochanan say?

(a) When Rava repeated this Sugya, Rav Acha bar Rav Huna queried Rav from a Beraisa. After ascribing Pigul to a Machshavah during the Kemitzah, Matan K'li and Hiluch, the Tana cites the Machlokes between Rebbi Meir and the Rabbanan, with regard to the Haktarah 'Nasan es ha'Kometz bi'Shetikah ve'es ha'Levonah be'Machshavah, es ha'Kometz be'Machshavah ve'es ha'Levonah bi'Shetikah'.
How do we try to amend the Lashon of the Beraisa, according to Rav?

(b) We reject the amendment on two scores however; one, that the Tana in another Beraisa, specifically said 'Achar-Kach'.
What is the other?

(c) To answer the Kashya on Rav therefore, Rav Chanina establishes the Beraisa 'bi'Shetei De'os'.
What does he mean by that?

(a) We ask on Rav from another Beraisa.
What is the Tana referring to when he says 'Bameh-Devarim Amurim, be'Damim ha'Nitnin al Mizbe'ach ha'Chitzon'?

(b) What does the Tana then say about the forty-three Matanos on Yom Kipur that end with the Matanos on the Mizbe'ach ha'Penimi, or the eleven Matanos on the Mizbe'ach ha'Penimi of the Kohen Mashi'ach or of the Par He'elam Davar?

(c) How does this pose a Kashya on Rav?

(d) Here too, we suggest that maybe the Tana is speaking by two De'os.
Seeing as the Avodah on Yom Kipur is confined to the Kohen Gadol, how would this be possible?

(a) This is only possible however, according to those who hold "be'Par", 'va'Afilu be'Damo shel Par'.
What do we mean by that?

(b) What do others hold?

(c) Rava therefore tries to establish the case where the Kohen Gadol was Mefagel by the first set of Matanos, silent by the second, and Mefagel again by the third.
How will that answer the Kashya?

(d) Rav Ashi refutes Rava's answer on the basis of the fact that the Tana does not mention Shetikah in the middle of the Matanos. How does he then go on to explain the Beraisa, according to Rav?

(e) How do we refute Rav Ashi's explanation too, based on the Lashon of the Beraisa?

Answers to questions



(a) What do we learn from the 'Gezeirah-Shavah' "Yeratzeh" (Kedoshim, in Kedoshim, in connection with Pigul) from "Yeratzeh" (in Emor, in connection with a Korban Kasher)?

(b) In the Beraisa that we just quoted 'Pigal bein ba'Rishonah, bein bi'Sheniyah u'bein bi'Shelishis, Ein Bo Kareis ad she'Yefagel be'Chol ha'Matir', Rebbi Meir holds 'Pigul, ve'Chayavin Alav Kareis'.
What is now the problem with this?

(c) Rabah therefore establishes the Beraisa by four bulls and four goats.
What is the case?

(d) How does this solve the problem?

(a) Rava re-establishes the Beraisa by one bull and one goat.
How does he then answer the Kashya from 'ke'Hartza'as Kasher, Kach Hartza'as Pasul'?

(b) How do we reconcile ...

  1. ... the Beraisa which refers to forty-three Matanos (with regard to the Par ve'Sa'ir of Yom-Kipur), and the Beraisa which refers to forty-seven?
  2. ... the latter Beraisa with the Beraisa which refers to forty-eight?
(a) We ask what the Din will be in the case of 'Pigal be'Holachah de'Kometz'.
What is the She'eilah?

(b) Rebbi Yochanan holds 'Holachah ki'Kemitzah', and it is a full-fledged Avodah.
What does Resh Lakish say?

(c) At first glance, Resh Lakish's S'vara seems more sound than that of Rebbi Yochanan.
Why is that?

(d) How does Rava explain Rebbi Yochanan? What does he mean by 'Kol Avodah she'Einah Materes'?

(a) Abaye queries Rava from our Mishnah 'Shachat Echad min ha'Kevasim Le'echol Sh'tei Chalos le'Machar; Hiktir Echad min ha'Bazichin ... '.
What is the problem from there?

(b) To which Rava replied that it is the Shechitas Kevasim that sanctifies the Lechem (and not placing the loaves in the oven).
So what if it is? How does that answer Abaye's Kashya?

(c) And he gives the same answer to Rav Shimi bar Ashi's Kashya from the Beraisa in connection with the Shechitas Pesachim, where Acherim (Rebbi Meir) learns 'Hikdim Mulim la'Areilim, Kasher; Areilim le'Mulim, Pasul.
What does this mean?

(d) What do the Rabbanan say?

(e) What is the basis of their Machlokes?

(a) There too, Rava concludes that it is the actual Shechitah which is Mekadesh (which is considered like being Matir).
What did Abaye assume when he asked the Kashya?

(b) Abaye then queries Rava from the Beraisa that we cited on the previous Amud 'Bameh-Devarim Amurim, bi'Kemitzah, be'Matan K'li u've'Hiluch'.
Why does this Beraisa pose a Kashya on Resh Lakish?

(c) So how will Resh Lakish ...

  1. ... interpret 'Holachah'?
  2. ... say to the fact that they are in the wrong order (that Hiluch should then precede Matan K'li)?
  3. ... explain the continuation of the Beraisa 'Aval Ba Lo Lehaktarah ... ', seeing as, according to his text, the next Avodah in line is the Holachah that precedes the Haktarah (so why does the Tana not say 'Ba Lo Leholachah'?
(d) And what will he say to the Beraisa continuing 'Nasan es ha'Kometz bi'Shetikah', and not 'Holich es ha'Kometz ... '?
(a) What do we mean when we speak about 'Hiktir Shumshum Le'echol le'Machar ad she'Kalah Kometz Kulo'?

(b) What are the three opinions expressed by Rav Chisda, Rav Hamnuna and Rav Sheishes?

(c) What are we referring to when we try to establish the one who says ...

  1. ... Pigul, like Rebbi Meir? Which Rebbi Meir?
  2. ... Pasul, like the Rabbanan?
  3. ... Kasher, like Rebbi?
(d) On what grounds do we reject this suggestion? Why might ...
  1. ... Rebbi Meir concede here that it is not Pigul?
  2. ... the Rabbanan concede that it is?
  3. ... Rebbi concede that it is Pasul?
12) So we conclude that each opinion goes according to all the Tana'im.
What is then the basic reason of the one who holds ...
  1. ... Pigul?
  2. ... Pasul?
  3. ... Kasher?
Answers to questions

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