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Menachos 26

MENACHOS 26-27 - these Dafim have been dedicated anonymously l'Iluy Nishmas Tzirel Nechamah bas Tuvya Yehudah by her family.


(a) According to Rebbi Eliezer, says our Mishnah, if the Shirayim became Tamei, burned or lost, the Minchah is Kasher.
Which Rebbi Eliezer?

(b) What does Rebbi Yehoshua say?

(c) How does Rav qualify Rebbi Yehoshua? In which case will Nitme'u Shirehah be Kasher?

(d) Assuming that Rav is referring to 'Nitme'u', and not to 'Nisrefu' or 'Ne'evdu', what problem do we have with this, if Rav holds ...

  1. ... 'Shiyura Milsa Hi'?
  2. ... 'Shiyura La'av Milsa Hi', and his reason by Nitma is because of Ritzuy Tzitz?
(a) We conclude that Rav's reason is because of 'Shiyura Milsa Hi'.
Why does he then confine his ruling to 'Nitme'u Shiyrehah'?

(b) And we corroborate this with a Beraisa.
What does Rebbi Yehoshua say there about ...

  1. ... 'all the Korbanos' of which a k'Zayis Basar or a k'Zayis Cheilev remains?
  2. ... 'all the Korbanos' of which half a k'Zayis Basar or half a k'Zayis Cheilev remains?
  3. ... an Olah of which half a k'Zayis Basar and half a k'Zayis Cheilev remains?
(c) Why do the half-k'Zeisim combine by the Olah, but not by other Korbanos?
(a) How does Rav Papa interpret Rebbi Yehoshua's statement 'u've'Minchah, Afilu Kulah Kayma, Lo Yizrok'? Since when does a Minchah require Zerikas ha'Dam?

(b) Why would we have then thought otherwise?

(c) What does Rebbi Yochanan Mishum Rebbi Yishmael (or Mishum Rebbi Yehoshua) learn from the Pasuk in Vayikra "Ve'zarak ha'Kohen es ha'Dam ... Ve'hiktir ha'Cheilev"?

(a) What do we extrapolate from the Beraisa 'u've'Minchah, Afilu Kulah Kayemes, Lo Yizrok'.
What does this preclude?

(b) What does Rebbi Yochanan learn from "le'Re'ach Nicho'ach" (in the same Pasuk)?

(c) The Torah needs to write "le'Re'ach Nicho'ach", to teach us the Din of Yoseres and the Sh'tei ha'Kelayos, which we would not have known from Cheilev (presumably because they are less attached to the Basar than the Cheilev).
But having written "le'Re'ach Nicho'ach, why does it need to write "Cheilev"?

(a) Our Mishnah states 'she'Lo bi'Cheli Shareis Pasul'.
What does Rebbi Shimon say?

(b) Over which Avodah are they arguing?

(c) What does the Tana say about burning the Kometz in two lots?

(a) What does Yehudah b'rei de'Rebbi Chiya learn from the Pasuk in Tzav (in connection with the Kometz) "Kodesh Kodshim Hi, ka'Chatas ve'cha'Asham"?

(b) What does Rebbi Yanai say? What are 'Hemyano' and 'Makeidah'?

(c) Rav Nachman bar Yitzchak disagrees with both opinions.
What does he say?

(a) We ask on Yehudah b'rei de'Rebbi Chiya from a Beraisa.
What does the Tana say there about ...
  1. ... Hekter Chalavim ve'Eivarim ve'Eitzim?
  2. ... the Kometz, the Ketores and the Levonah?
(b) How do we know that the author of this Beraisa is Rebbi Shimon?

(c) How will Yehudah b'rei de'Rebbi Chiya interpret the Seifa of the Beraisa?

(a) What does the Beraisa rule in a case where 'Kamtzo mi'Cheli Shareis ve'Kidsho she'Lo bi'Cheli Shareis Ve'he'elo Ve'hiktiro she'Lo bi'Cheli Shareis'?

(b) 'Rebbi Elazar ve'Rebbi Shimon Machshirin be'Matan K'li'.
Why is this a Kashya on Rav Nachman bar Yitzchak?

(c) How does he amend the Beraisa?

Answers to questions



(a) In another Beraisa, the Chachamim require the Kometz to be taken from a K'li Shareis and placed into a K'li Shareis.
What do they say about taking the Kometz on to the Mizbe'ach?

(b) How will Rav Nachman bar Yitzchak amend the Seifa 'Rebbi Shimon Omer, Keivan she'Kamtzo mi'Cheli Shareis, Ma'alo u'Maktiro ve'Dayo'?

(c) What do Rebbi Elazar and Rebbi Shimon in a Beraisa say in a case where the Kohen performed the Kemitzah with his right hand and transferred the Kometz to his left hand?

(d) What do they then rule in a case where the Kohen had a Machsheves Chutz li'Mekomo or Chutz li'Zemano ...

  1. ... whilst the Kometz was still in his left hand?
  2. ... after he returned it to his right hand?
(a) On what grounds do the Rabbanan invalidate a Kometz which the Kohen transferred to his left hand?

(b) What is the basis of the Machlokes? On what grounds do Rebbi Elazar and Rebbi Shimon validate the Kometz which the Kohen transferred to his left-hand?

(c) On whom is this a Tiyuvta (to which there is no answer)?

(d) In which way does this Beraisa also lend support to Yehudah b'rei de'Rebbi Chiya?

(e) In that case, it is a Tiyuvta on Rebbi Yanai (who permits even carrying the Kometz in the Kohen's belt or in an earthenware vessel).
How will he counter the Kashya? Like which Beraisa will he hold?

(a) What does Rebbi Yehoshua ben Levi mean when he comments on our Mishnah ('Hiktir Komtzah Pa'amayim, Kesheirah') 'Pa'amayim, ve'Lo Pa'amei Pa'amayim'?

(b) What does Rebbi Yochanan say?

(c) Rebbi Zeira explains how each one extrapolates his opinion from 'Hiktir Komtzah Pa'amayim'.
According to him, what is their basic Machlokes?

(d) How does the opinion of ...

  1. ... Rebbi Yehoshua evolve from there?
  2. ... Rebbi Yochanan evolve from there?
(a) What do we learn from the Pasuk (in connection with the Shirayei ha'Minchah) "Kodshei Kodshim me'Ishei Hashem"?

(b) According to Rebbi Chanina, this refers to as soon as the fire has started to burn part of the Kometz.
What does Rebbi Yochanan say?

(c) How did Rav Yehudah prove Rebbi Yochanan's opinion to Rabah bar Rav Nachman from the Pasuk in Vayeira (in connection with the burning of S'dom) "ve'Hinei Alah Kitor ha'Aretz ke'Kitor ha'Kivshan? What does that have to do with the burning of the Kometz?

(a) We learn from the Pasuk in Tzav "Hi ha'Olah al Mokdah al ha'Mizbe'ach Kol ha'Laylah" that the Eivarim u'Pedarim are burned all night on the Mizbe'ach.
Why might we have thought that this does not apply to the Kometz, the Levonah, the Ketores, the Minchas Kohen Mashi'ach and the Minchas Nesachim?

(b) This latter list incorporates virtually all the Korbanos.
Which would then be the only Korban to burn all night?

(c) How do we reconcile the Beraisa's insertion of Minchas Nesachim with the ruling 'Minchasam ve'Niskeihem ba'Laylah'?

(d) What does the Beraisa cited by Rav Amram learn from the Pasuk in Tzav "Zos Toras ha'Olah" (ibid)?

(a) The Beraisa said 'she'Ma'alan u'Maktiran mi'Bo ha'Shemesh'.
What problem do we have with ...
  1. ... this Lashon?
  2. ... amending it to 'Im Ba ha'Shemesh'?
(b) We answer 'Ka'an Lehaklit, Ka'an Lehatir'.
What do we mean by that?

(c) Rebbi Elazar retains the original Lashon 'mi'Bo ha'Shemesh'.
How does he establish the Beraisa to answer the Kashya from 'Darkan Likarev ba'Yom'?

(a) What problem do we have with the fact that Rav Dimi cites Rebbi Yanai as holding the same view as Rebbi Elazar? What did Rebbi Yanai say about Ketores that falls off the Mizbe'ach (ha'Zahav)?

(b) And what did Rav Chanina bar Minyumi quoting a Beraisa of Rebbi Eliezer ben Ya'akov learn from the Pasuk "Asher Tochal ha'Eish es ha'Olah al ha'Mizbe'ach"?

(c) How do we resolve this problem?

(a) What did Rebbi Elazar ask about arranging the Ma'arachah for the Korbanos on top of the Kometz? Why might it not be permissible?

(b) Chizkiyah asked a similar She'eilah about arranging the Ma'arachah on top of the Eivarim (which apparently, is less unconventional than arranging it on top of the Kometz).
Why then, may it nevertheless not be permissible?

(c) What does he then learn from the Pasuk there "Asher Tochal ha'Eish es ha'Olah al ha'Mizbe'ach"?

(d) What is the outcome of both She'eilos?

(a) What are the two possible meanings of "al''?

(b) Rebbi Yitzchak Nafcha asked whether it is permissible to place the Eivarim beside the Ma'arachah.
Seeing as the Torah writes "al ha'Eitzim", how does this She'eilah initially tie up with the two interpretations of 'al'?

(c) On what grounds does Rebbi Yitzchak Nafcha think that, even if 'al' sometimes means 'next to', it might not mean that here?

(d) What is the outcome of the She'eilah?

Answers to questions

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