THOUGHTS ON THE DAILY DAF
brought to you by Kollel Iyun Hadaf of Har Nof
Rosh Kollel: Rav Mordecai Kornfeld
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1) SANCTIFYING HALF OF THE AMOUNT OF A MINCHAH
QUESTIONS: Rebbi Yochanan maintains that sanctifying half of the flour of
the Kohen Gadol's daily Minchas Chavitin in one vessel, and half in another
vessel, is ineffective. The entire amount must be sanctified in one vessel,
even though it will later be divided, half being offered in the morning and
half towards evening. The Gemara asks that Rebbi Yochanan seems to
contradict himself, because he rules elsewhere that if a person separates
half of the minimum amount of a Minchah with intention to add to it later,
that half is sanctified.
The Gemara answers that when the person's intention is to add more flour
later ("Da'ato l'Hosif"), that is different, and half of the flour can be
sanctified by itself. The Gemara proves this from the ruling of Rebbi Yosi
who says that although a Kli Shares needs to be full in order to be Mekadesh
its contents, when the person has intention to add to it later, it is
Mekadesh its contents even when it is not yet full.
What was the Gemara's question on Rebbi Yochanan in the first place? Rebbi
Yochanan clearly states in his second ruling that if a person separates half
of the minimum amount of a Minchah "with intention to add to it" later, that
half is sanctified. That case is clearly different than the case of the
Minchas Chavitin, where the Kohen has no intention to add to the flour in
each vessel later. What does the Gemara add when it answers that "Da'ato
l'Hosif" is different?
Second, what is the Gemara's proof from Rebbi Yosi's ruling? Rebbi Yosi
merely reiterates the ruling of Rebbi Yochanan, but he does not explain what
the difference is between a Minchas Chavitin that was sanctified in halves
and a case of "Da'ato l'Hosif," where sanctifying half of the Minchah is
ANSWERS: To answer these questions, we must understand how "Da'ato l'Hosif"
helps to allow a partial amount of a Minchah offering to become Kadosh.
There are two ways in which it may work. One way is that it gives half of a
Minchah a degree of being fit for being offered. Since there will be more
flour added later, the half that is there now is not viewed as an
independent amount, but rather it is viewed as a half of a whole Minchah,
and thus it has a certain degree of validity for being offered (even though
it cannot actually be offered until it contains the entire amount).
A second way that "Da'ato l'Hosif" works is that even though it is *not*
considered to be fit to be offered, nevertheless, since the person is in the
middle of the process of being Mekadesh a whole Minchah, the Kidush takes
effect even when only half of the flour is present. We view it as one long
process of Kidush, and every part of the Minchah that enters the vessel
When the Gemara asked that Rebbi Yochanan seems to contradict himself, the
Gemara understood that "Da'ato l'Hosif" works to be Mekadesh half of a
Minchah in the first way described above. The Gemara reasons as follows. We
see that if a partial amount of flour can become Kadosh because it is fit
for being offered as part of more flour that will be added later, then it
must not be necessary to fulfill all of the conditions of the Korban for the
Kidush process. As long as "Da'ato l'Hosif" gives it a status of being fit,
to some degree, to be offered (by making it be viewed not merely as a small
amount of flour, but rather as half of a larger amount), that is enough to
make it Kadosh. Consequently, a Minchas Chavitin should also be able to
become Kadosh in halves, since each half is fit to be offered even without
"Da'ato l'Hosif." (The Chavitin does not need to be "half of a whole amount"
in order to be considered fit to be offered, since this amount is always the
amount that is offered on the Mizbe'ach.) Even though it is missing the
conditions for being offered (i.e. being Mekadesh the entire Minchah before
beginning the Hakravah), the Kidush nevertheless should be effective, since
Kidush takes effect as long as the flour is fit, to some degree, to be
Accordingly, the Gemara was asking that if Rebbi Yochanan says that "Da'ato
l'Hosif" is enough to be Mekadesh half of the flour by giving it the status
of being fit to be offered, then the Chavitin should also be able to be
sanctified in halves (even without "Da'ato l'Hosif"), since each half has
the status of being fit to be offered.
The Gemara answers that the way that "Da'ato l'Hosif" works to be Mekadesh
half of a Minchah is different than the way that the Gemara assumed in its
question. The logic is not that the partial amount is considered to be fit
for being offered. Rather, the logic is that since the Kidush process is
going to be completed (by adding more flour later), the Kidush itself takes
effect immediately, even on a partial amount of flour. However, this logic
applies only when there is actual intent to add more flour later to the
partial amount. When one sanctifies the Chavitin in halves, even though each
half is fit to be offered, the Kidush process is not going to be concluded.
The Kohen has no intention to add more flour to the vessel; this is the end
of the Kidush process. This is what the Gemara means when it answers "Da'ato
l'Hosif" is different. The Gemara is saying that "Da'ato l'Hosif" works by
making the Kidush take effect now due to the eventual completion of the
Kidush process. That is the difference between the two rulings of Rebbi
Yochanan; in the case of the Chavitin, the Kidush process will not be
completed later, while in the case of sanctifying half of a Minchah, the
Kidush process will be completed later.
The MINCHAS AVRAHAM quotes the BRISKER RAV who explains the proof from the
ruling of Rebbi Yosi as follows. Rebbi Yosi is discussing a Kli Shares that
is used for measuring. Therefore, when it is not full, it does not measure,
and it cannot be Mekadesh its contents. Giving its contents a status of
being fit to be offered does not help, because the problem is not with the
Minchah inside of the Kli, but with the Kli itself. Rebbi Yosi says that,
nevertheless, when the person offering the Minchah has intention to add more
flour later, the Kli *is* Mekadesh its contents. The reason for this must be
that since, when the Kli becomes full, it will be effectively measuring its
contents and the Kidush will be able to take effect, the Kidush begins as
soon as the flour begins to enter the Kli. Placing the flour into the Kli is
considered to be one long act of measuring.
Accordingly, Rebbi Yosi's ruling serves as a basis for the logic for how
"Da'ato l'Hosif" is effective. It works to be Mekadesh the partial amount of
a Minchah because the rest of the flour will eventually be added, and thus
the Kidush process begins now. In contrast, there will be no more flour
added to the Chavitin, and thus the Kidush does not take effect in halves.
(Mordechai Zvi Dicker)
2) EATING "KODSHIM" IN THE "HEICHAL"
OPINIONS: Rebbi Yehudah ben Beseira teaches that if Nochrim besiege the
Azarah, shooting arrows and other artillery there, making it impossible for
the Kohanim to enter the Azarah in order to eat Kodshim, the Kohanim may
enter the Heichal and eat Kodshei Kodashim there. He derives this from the
verse, "ba'Kodesh ha'Kodashim Tochlenu" -- "in the Kodesh ha'Kodashim you
shall eat it" (Bamidbar 18:10). (See Insights to Zevachim 63:1 regarding
whether this verse permits the Kohanim to eat Kodshim only in the Heichal,
or even in the Kodesh ha'Kodashim.)
We know that no one is permitted to enter the Heichal for no valid reason
(Vayikra 16:2). However, to enter the Heichal in order to eat Kodshim seems
to be a valid reason and would not be included in the prohibition of
entering the Heichal for no reason. What, then, prevents the Kohanim from
eating Kodshim in the Heichal in the first place, such that a special
allowance is needed, and how does the danger posed by Nochrim permit it?
(a) The MINCHAS CHINUCH (Mitzvah 184:6) understands that, indeed, once we
find that the Torah permits entering the Heichal during a siege in order to
eat Kodshim, it must be that it is not prohibited to enter the Heichal in
order to eat Kodshim, even when there is no siege. However, one may not eat
there unless there are extenuating circumstances ("b'She'as ha'Dechak"),
such as a siege, due to another factor -- as the Gemara (9a) says, it is
improper for a person to eat in the presence of his master.
The Minchas Chinuch writes that, according to this, if a Kohen enters the
Heichal in order to eat Kodshim at a time when Nochrim are *not* besieging
the Azarah, he would not be punished with Malkus, and the Mitzvah of eating
Kodshim is fulfilled, since, "b'She'as ha'Dechak," it is permitted and the
Mitzvah of eating Kodshim is fulfilled.
(b) The BRISKER RAV explains the allowance to eat in the Heichal in a
different manner. RASHI (DH Hekifu) writes that the siege of the Nochrim
creates an actual threat to life, a situation of Piku'ach Nefesh, to anyone
standing in the Azarah. Rashi implies that it is only because of the threat
to life that one is permitted to enter the Heichal. Without a threat to
life, entering the Heichal, even to eat Kodshim, is included in the
prohibition of entering the Heichal for no reason (Vayikra 16:2).
However, if entering the Heichal to eat Kodshim is included in the
prohibition, then why should it be permitted to eat there in a case of
Piku'ach Nefesh? It is certainly permitted for the Kohanim to enter the
Heichal to protect their lives, but why should it be permitted to *eat*
there? Once they have entered the Heichal, their lives are no longer in
danger, and eating Kodshim there has nothing to do with saving their lives!
The answer is that when there is nowhere else to eat the Kodshim (due to the
danger of the artillery falling in the Azarah), entering the Heichal to eat
the Kodshim is permitted as part of the *Avodah*. The Avodah requires that
the Kohanim enter the Heichal in order to eat the Kodshim.
Therefore, according to the Brisker Rav, when there is no threat to life, it
is prohibited to enter the Heichal and eat Kodshim there because doing so
constitutes entering the Heichal for no reason. When there is a danger to
life, entering the Heichal is no longer considered unnecessary for the
Avodah and it is permitted. (Mordechai Zvi Dicker)