POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Menachos 26
MENACHOS 26-27 - these Dafim have been dedicated anonymously l'Iluy Nishmas
Tzirel Nechamah bas Tuvya Yehudah by her family.
1) A REMNANT IS "MACHSHIR" A "KORBAN"
(a) (Mishnah - R. Eliezer): Even if the Shirayim became
Teme'im, were burned or lost, the Minchah is Kosher;
2) DOES THE "KOMETZ" REQUIRE A "KLI SHARES"?
(b) R. Yehoshua says, it is Pasul.
(c) (Gemara - Rav): R. Yehoshua is Posel only when all the
Shirayim became Teme'im - if some remained Tehorim, he is
(d) We are thinking that Rav says this only regarding Tum'ah,
not if they were burned or lost.
(e) Question: How does Rav hold regarding Shirayim?
1. If he holds that a remnant is significant, even if
some was burned or lost and some remains, R.
Yehoshua should Machshir;
(f) Answer: Really, he holds that a remnant is significant;
i. If he holds that a remnant is not significant,
even if some was Nitma and some remains Tahor,
why is R. Yehoshua Machshir?
ii. Suggestion: He is Machshir because the Tzitz is
iii. Rejection: If so, he should Machshir even if
all became Tamei!
1. Rav said his law regarding Tum'ah, the same applies
if they were burned or lost - he merely mentioned
the first case of the Mishnah.
(g) (Beraisa - R. Yehoshua): If a k'Zayis of the meat or
Chelev of any Zevach remains, we Zorek the blood;
1. If a half k'Zayis of the meat and a half k'Zayis of
Chelev of (almost) any Zevach remains, Zerikah is
(h) Question: What is R. Yehoshua's source?
i. The only exception is Olah - since it is Kalil
(entirely burned), meat and Chelev join.
2. Regarding a Minchah, even if it is totally intact,
Zerikah is not done.
3. Question: Zerikah does not apply to a Minchah
(Haktarah is not called Zerikah!)
4. Answer (Rav Papa): It refers to Minchas Nesachim -
one might have thought, since it accompanies a
Zevach, it is just like the Zevach (and if it
remains, Zerikah is done to permit Haktarah of the
Minchah) - the Tana teaches, this is not so.
(i) Answer (R. Yochanan): "(V'Zorak...Es ha'Dam...) v'Hiktir
ha'Chelev l'Re'ach Nicho'ach..." - even if there is no
meat, only Chelev, Zerikah is done.
(j) Question: This shows that Zerikah is done for the sake of
Chelev - what is the source when there is only Yoseres
ha'Kaved v'Shtei Klayos (other Eimurim)?
1. (Beraisa): Regarding a Minchah, even if it is
totally intact, Zerikah is not done.
(k) Answer (R. Yochanan): "L'Re'ach Nicho'ach" - Zerikah is
done for anything (Huktar) l'Re'ach Nicho'ach.
2. Inference: Zerikah is not done for a Minchah, it is
done for Yoseres (ha'Kaved) v'Shtei Klayos (for
these are part of the Korban)!
(l) The Torah must write "Chelev" and "l'Re'ach Nicho'ach":
1. If it only wrote Chelev, one might have thought that
Zerikah is done for Chelev, but not for Yoseres
2. If it only wrote l'Re'ach Nicho'ach, one might have
thought that Zerikah is done even for Minchas
(a) (Mishnah): If the Kometz was not Mekudash in a Kli
Shares, it is Pasul;
(b) R. Shimon is Machshir.
(c) If the Kometz was Huktar in two stages (half at a time),
it is Kosher.
(d) (Gemara - R. Yehudah brei d'R. Chiya) Question: What is
R. Shimon's reason?
(e) Answer #1 (R. Yehudah brei d'R. Chiya): He learns from
"Kodesh Kodoshim Hi (a Minchah) ka'Chatas veka'Asham":
1. If the Kohen wants to Maktir the Kometz using his
hand (without a Kli), like (Matanos Dam of) Chatas,
he uses the right hand, like for Chatas;
(f) Answer #2 (R. Yanai): Once Kemitzah was taken from a Kli
Shares (holding the Minchah), Ha'alah (bringing up on the
Mizbe'ach) and Haktarah may be from the Kohen's belt, or
from an earthenware vessel.
2. If he wants to Maktir it using a Kli, like (Matanos
Dam of) Asham, he may use the left hand, like for
(g) Answer #3 (Rav Nachman bar Yitzchak): All agree that the
Kometz must be Mekudash in a (second) Kli Shares. (After
this, R. Shimon says that Haktarah need not be from a Kli
(h) Question (Beraisa #1): Ha'alah and Haktarah of Chelev,
limbs, wood, Kometz, Ketores and Levonah is Kosher,
whether they were by hand or with a Kli, with the right
or left hand.
1. This refutes R. Yehudah!
(i) Answer: When it says 'it is Kosher by hand', this refers
to the right hand; 'with a Kli', it can be using the
right or left hand.
(j) Question (against Rav Nachman - Beraisa): If Kemitzah was
not from a Kli Shares, if the Kometz was not Mekudash in
a Kli Shares, or if Ha'alah and Haktarah were not in/from
a Kli Shares, it is Pasul;
1. R. Eliezer and R. Shimon are Machshir if the Kometz
was put in a (Chulin) Kli.
(k) Answer: It should say, they are Machshir (Klei Chol)
*after* the Kometz was put in a Kli (Kodesh).
(l) (Beraisa - Chachamim): The Kometz requires a Kli Shares:
1. The Kometz is taken from a Kli Shares, Mekudash in a
Kli Shares, Ha'alah and Haktarah are with a Kli
(m) Answer: It means, since Kemitzah and Kidush were with
Klei Shares, Ha'alah and Haktarah do not need a Kli
2. R. Shimon says, since Kemitzah was from a Kli
Shares, Ha'alah and Haktarah do not need a Kli
3. (This refutes Rav Nachman!)
(n) (Beraisa - R. Eliezer and R. Shimon): If the Kometz was
taken with the right hand and put in the left hand, it
must be returned to the right hand;
3) "HAKTARAH" OF THE "KOMETZ"
1. If he had intent Chutz li'Mkomo or Chutz li'Zmano
while it was in the left hand (Rashi; Shitah
Mekubetzes - after doing Kemitzah with the left
hand), it is Pasul, there is no Kares;
(o) This refutes Rav Nachman, and supports R. Yehudah.
2. (Text of Shitah Mekubetzes, Birkas ha'Zevach): If he
had intent Chutz li'Mkomo while it was in (Shitah -
after doing Kemitzah with) the right hand, it is
Pasul, there is no Kares; Chutz li'Zmano, it is
Pigul, there is Kares.
3. Chachamim say, once he put it in his left hand, it
is Pasul (it cannot be fixed.)
i. Question: What is the reason?
4. Inference: R. Eliezer and R. Shimon do not require
ii. Answer: The Kometz must be Mekudash in a Kli
Shares (like Kabalas Dam in a Kli Shares) -
putting it in the left hand is like blood that
spilled on the ground (before Kabalah), even if
it was gathered it is Pasul.
(p) Suggestion: This also refutes R. Yanai (R. Shimon does
not allow the left hand for Haktarah, all the more so a
(q) Rejection: Tana'im argue about this, R. Yanai holds like
the simple understanding of Beraisa #1 (not like we
explained to answer on behalf of R. Yehudah.)
(a) (Mishnah): If the Kometz was Huktar in two stages, it is
4) "HAKTARAH" UNDERNEATH THE WOOD
(b) (R. Yehoshua ben Levi): In two stages it is Kosher, but
not more than this;
(c) (R. Yochanan): It is Kosher in two stages, or even more
(d) Question: Why do they argue?
(e) Answer (R. Zeira): R. Yehoshua ben Levi holds that a
Kometz must be at least two k'Zeisim, and Haktarah must
be at least a k'Zayis (since it is called 'Achilah');
1. R. Yochanan holds that a Kometz can be less than two
k'Zeisim, therefore Haktarah can be less than a
k'Zayis (since we have a source that Haktaras Kometz
can be in two stages.)
(f) Question: When does Haktaras ha'Kometz permit eating the
(g) Answer #1 (R. Chanina): They are permitted after (any
part of) the Kometz catches fire.
(h) Answer #2 (R. Yochanan): They are permitted when most of
the Kometz catches fire.
(i) (Rav Yehudah): R. Yochanan learns from "V'Hinei Alah
Kitor ha'Aretz k'Kitor ha'Kivshan";
1. A Kivshan (pit that houses a fire) does not make
smoke until its majority is aflame.
(j) Question (against R. Yochanan - Ravin bar Rav Ada -
Beraisa): We know that things normally offered all night,
such as limbs and Chelev, may be brought on the Mizbe'ach
and Huktar at night;
1. Question: What is the source Leha'alos and Lehaktir
after sundown things offered during the day, such as
a Kometz, Levonah, Ketores, Minchas Kohanim,
Chavitei Kohen Gadol, and Minchas Nesachim?
(k) Answer #1: When the Kometz catches fire, this is
considered Haktarah regarding Klitah (it is food of the
Mizbe'ach, Linah does not apply to them), it is not
considered Haktarah to permit the Shirayim until most of
the Kometz catches fire.
i. Question: Ha'alah and Haktarah may not be after
sundown, we said that they are offered during
2. Answer: "Zos Toras ha'Olah" is a Ribuy, it permits
ii. Answer #1: Rather, the Beraisa asks, 'What is
the source Lehaktir just before sundown, they
will burn all night?'
3. Summation of question: If Haktarah is just before
sundown, the majority will not catch flame before
sundown! (If it is not considered Haktarah before
sundown, it is Nifsal on account of Linah!)
(l) Answer #2 (to both questions - R. Elazar): The Beraisa
refers to returning things to the fire after they flew
(m) Rav Dimi gave the same answer in the name of R. Yanai.
(n) Question: But R. Yanai taught that if Ketores came off
the fire, even whole grains, we do not return them!
1. (R. Chanina bar Minyomi, son of R. Eliezer ben
Yakov): "Asher Tochal ha'Esh Es ha'Olah Al
ha'Mizbe'ach" - we return parts of an Olah (that
flew off the Mizbe'ach), not Ketores.
(o) Answer: We must deletes 'Ketores' from the text of the
Beraisa (Rashba - it is not returned, for it is not like
Olah, it is not offered on the outer Mizbe'ach.)
(a) Question (R. Elazar): If the Kometz was put on the
Mizbe'ach underneath wood of the Ma'arachah, what is the
1. Is this considered Haktarah or not?
(b) This question is not resolved.
(c) Question (Chizkiyah): If limbs (of an Olah) were put on
the Mizbe'ach underneath wood of the Ma'arachah, what is
1. This is not "Al ha'Etzim", it is invalid;
(d) This question is not resolved.
2. Or, since it also says "Asher Tochal ha'Esh Es
ha'Olah Asher Al ha'Mizbe'ach", they may be on the
wood *or* Mizbe'ach!
(e) Question (R. Yitzchak Nafcha): If limbs were put next to
the Ma'arachah, what is the law?
1. The question is not according to the opinion that
"Al" literally means 'on', surely he requires "Al
(f) This question is not resolved.
2. The question is according to the opinion that "Al"
i. It suffices to put them near the wood;
ii. Or since the verse continues "(Al ha'Etzim
Asher Al ha'Esh Asher) *Al* ha'Mizbe'ach", and
there it means 'on', the first "Al" means 'on'!