Menachos 5 - NBTD
00:00 - Good Morning
00:13 - 5A
16:15 - 5B
30:16 - Have a Wonderful Day!
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Summary
- The shiur learns Menachos דף ה עמוד א–ב and presents Rav’s position that a *korban* brought as a *matir*/*machshir* becomes invalid and is discarded if done שלא לשמה, then challenges Rav from a משנה about אשם מצורע that is still offered on the מזבח despite being done incorrectly and requires bringing another אשם to complete the *hechsher*. The sugya then brings the positions of Reish Lakish and Rava about מנחת העומר שקמצה שלא לשמה, debates how it can be offered under the rule of *mimashkeh Yisrael*, and explains Reish Lakish through the principle אין מחוסר זמן לבו ביום and later through the claim that האיר מזרח מתיר. The Gemara compares laws of birds and *menachos*, analyzes סדרי עבודה in מצורע including the requirement of order from “תהיה,” and moves to a דרשה excluding a טרפה from korbanos while testing a קל וחומר and attempting refutations from חלב ודם, מליקה, מנחת העומר, and פיטום הקטורת.
- A Mishnah states that אשם מצורע שנשחט שלא לשמו או שלא ניתן מדמו על גבי בהונות עולה לגבי מזבח, טעון נסכים, and the מצורע still needs a different אשם אחר להכשירו. The shiur describes the מצורע procedure of placing blood on the right ear, thumb, and big toe and then placing oil afterward, with seven applications toward the היכל before applying oil atop the blood. The Gemara treats this Mishnah as תיובתא דרב תיובתא because Rav’s rule would require discarding a *korban* whose role is to permit the person, yet the Mishnah requires offering it.
- Reish Lakish rules that מנחת העומר שקמצה שלא לשמה כשרה, but its שיריים אינם נאכלים עד שתביא מנחת עומר אחרת ותתירנה. The Gemara asks how the first *minchah* can be offered if it is not presently permitted to ישראל, invoking *mimashkeh Yisrael* as requiring that what goes on the מזבח be edible to ישראל. Rav in the name of Rav Ada bar Ahava explains that Reish Lakish holds אין מחוסר זמן לבו ביום, so something that will become permitted later that day is not treated as presently prohibited for this purpose.
- The Gemara brings a teaching of differences: birds can come בשנים and serve for מחוסרי כפרה, and birds have a case of והותרו מכלל איסורים בקודש through מליקה, which would be a נבילה outside the Mikdash yet is permitted there. It contrasts this with *menachos*, which require כלי, תנופה, and הגשה to the southwest corner, which birds do not. The sugya suggests that if the *omer* could be offered while its leftovers are not yet permitted, it would be another instance of והותרו מכלל איסורים בקודש, and answers that with אין מחוסר זמן לבו ביום לאו איסורא הוא.
- A baraisa rules that if one precedes oil before blood in the מצורע process, or puts applications on the בהונות before the שבע toward the היכל, he refills oil and repeats in the correct order. Rav Pappa answers that הלכות מצורע are different because the Torah says זאת תהיה תורת המצורע, and “תהיה” means בהוייתה תהא, requiring the prescribed order. Another source states that if one slaughtered the חטאת before the אשם, the blood is not to be stirred, and the offering is left for תעובר צורתה and then burned, and the shiur explains תעובר צורתה as leaving it overnight so it becomes פסול by לינה before burning.
- Rav Pappa explains Reish Lakish’s position by saying he holds האיר מזרח מתיר, meaning the sunrise on the relevant day permits *chadash* rather than the *korban* itself. The sugya attributes to רבי יוחנן וריש לקיש that even בזמן שבית המקדש קיים האיר מזרח מתיר, and notes that Reish Lakish’s view is inferred מכללא. A משנה teaches that one may not bring before the עומר and if he did it is פסול, while before שתי הלחם one should not bring but אם הביא כשר, and Rav Yitzchak quotes Reish Lakish that the restriction applies on the fourteenth and fifteenth but on the sixteenth if he brought it is כשר, showing that sunrise effects the היתר.
- Rava rules that מנחת עומר שקמצה שלא לשמה כשרה ושיריה נאכלים ואינה צריכה מנחת עומר אחרת להתירה. Rava grounds this in the principle שאין מחשבה מועלת אלא במי שראוי לעבודה ובדבר הראוי לעבודה ובמקום הראוי לעבודה, excluding cases like a כהן בעל מום, a נפגם המזבח, and applying a key exclusion to מנחת העומר as a unique *minchah* offering of barley. The shiur frames Rava as arguing on Rav and also adding beyond Reish Lakish by permitting the leftovers without needing another *omer*.
- A derashah from the repetition of מן הבקר is presented to exclude a טרפה from being offered. The Gemara proposes a קל וחומר from בעל מום, since a בעל מום is permitted to a private person yet forbidden לגבוה, so a טרפה forbidden to a private person should be forbidden לגבוה. The Gemara challenges this with חלב ודם, which are forbidden להדיוט yet permitted לגבוה, answers that חלב ודם come מכלל היתר, then challenges with מליקה as something entirely prohibited outside yet permitted in the Mikdash, and distinguishes מליקה as קדושתה אסרתה and as a mitzvah form.
- Rava argues that the קל וחומר needs the extra פסוק because מנחת העומר shows something אסור להדיוט yet מותר לגבוה, and the Gemara challenges that proof because the *omer* is special as it מתרת חדש, including discussion of שביעית and ספיחים and the view of רבי עקיבא that ספיחים are אסורים בשביעית, with Rashi relating this to after זמן הביעור. Further challenges note the *omer*’s unique power to permit even in חוץ לארץ and to permit itself, and the sugya answers that מנחת העומר is different because שכן מצותו בכך. Reish Lakish similarly suggests פיטום הקטרת as a proof of something forbidden to an individual yet permitted for the Mikdash, the Gemara corrects the phrasing to פיטום הקטרת, and it rejects the proof on the same ground that its permissibility is inherent because שכן מצותו בכך.
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