Menachos 9
Summary
- The text learns Menachos 9 and presents three disputes between רבי יוחנן and ריש לקיש about a *korban mincha*: whether *belilah* done outside the *azarah* is valid, whether a *mincha* that became lacking before *kemitzah* can be refilled, and whether *shirayim* that became lacking between *kemitzah* and *haktarah* still allow bringing the *kometz*. The text supports רבי יוחנן with a *beraisa* about mixing outside the wall and with challenges from a *mishnah* and the דין of *lechem hapanim*, while also showing how ריש לקיש answers from a verse requiring “the whole *mincha*.” The text then brings *beraisos* about lack in flour or oil and clarifies that lack can affect *achilas shirayim* even if the *kometz* is brought, and it concludes with the source that *kemitzah* with the left hand is invalid because “*kaf*” generally means the right hand, with the מצורע passages specifying the left.
- A sponsor dedicates the learning *le’ilui nishmas* מרס מירים שרה בת יעקב משה, and the text begins Menachos דף ט around the seventh line at the word אתמר.
- A first dispute states that if the *mincha* is mixed with its oil outside the wall of the *azarah*, רבי יוחנן rules it פסול and ריש לקיש rules it כשר. A reason given for ריש לקיש is the verse “ויצק עליה שמן ונתן עליה לבונה” followed by “והביא אל בני אהרן הכהנים וקמץ,” which teaches that from *kemitzah* and onward requires *kehuna*, while *yetzikah* and *belilah* are כשר with a זר, and therefore do not require being inside the *azarah*. A reason given for רבי יוחנן is that since the action is done in a *kli*, even if it does not require *kehuna* it still requires *panim* because it requires a *kli shares*.
- A *beraisa* supports רבי יוחנן by ruling that if a זר mixed it the *mincha* is כשרה, but if the mixing occurred חוץ לחומת העזרה it is פסולה.
- A second dispute states that if a *mincha* is lacking before *kemitzah*, רבי יוחנן rules יביא מתוך ביתו וימלאנה and ריש לקיש rules לא יביא מתוך ביתו וימלאנה. A reason given for רבי יוחנן is that *kemitzah* is what establishes it, so before *kemitzah* it does not yet have the full status and can be refilled. A reason given for ריש לקיש is that *kedushas kli* establishes it once it is placed in a *kli shares*, so once it is lacking it cannot be repaired by adding more.
- A challenge brought by רבי יוחנן cites a *mishnah* that if the *log shemen* of a מצורע is lacking before it was poured, the כהן refills it, and the text treats this as תיובתא to ריש לקיש.
- A third dispute states that if the *shirayim* became lacking between *kemitzah* and *haktarah*, רבי יוחנן rules מקטיר קומץ עליהן and ריש לקיש rules אין מקטיר קומץ עליהן. The text frames the dispute as operating within רבי יהושע, since with רבי אלעזר everyone agrees that even if the *shirayim* became טמא, were burned, or were lost, the *mincha* is כשרה and the *kometz* is brought, while רבי יהושע rules it פסולה.
- A defense for רבי יוחנן says that רבי יהושע only invalidates when nothing remains, but when some remains even רבי יהושע agrees. A *beraisa* of רבי יהושע says that for *zevachim*, if a כזית of meat or a כזית of fat remains, one still performs זריקת הדם, while half a כזית of meat plus half a כזית of fat does not combine except by an עולה where it does combine because it is entirely burned. A question arises about “*mincha*” and זריקת הדם, and רב פפא answers that it refers to מנחת נסכים, with the *chidush* that even though it comes with the offering, it does not allow זריקת הדם if the meat and fat of the offering are entirely absent.
- A defense for ריש לקיש cites “והרים הכהן מן המנחה את אזכרתה והקטיר המזבחה” and reads “המנחה” as requiring the whole *mincha* to be present before burning the *kometz*. רבי יוחנן answers that “מן המנחה” means a *mincha* that was initially complete, and even if it later becomes lacking the *kometz* may still be brought.
- A further challenge brings a דין that if before the breads and *levonah* are removed from the *shulchan* one bread breaks, the bread is פסול and one does not burn the *bezichin*, but if it breaks after the time of removal the bread is פסול and one does burn the *bezichin*. רב אלעזר explains that “after removal” can mean once the time to remove has arrived even if it was not actually removed, and ריש לקיש answers that this ruling follows רבי אלעזר and he does not hold like רבי אלעזר, after which the text says ריש לקיש remains silent. The text asks why he did not answer that ציבור is different because *tumah* is permitted there, and רב אדא בר אהבה answers that חסרון is like בעל מום and there is no בעל מום בציבור, but רב יוסף בר שמעיה challenges that רבי יוחנן and ריש לקיש are also dealing with מנחת העומר which is ציבור and they still argue.
- רב מלאכי brings one *beraisa* from “מסולתה” and “משמנה” that if the flour or oil is missing even a little it is פסולה, and another *beraisa* from “והנותרת מן המנחה” that excludes a *mincha* that is missing, a *kometz* that is missing, or where none of its *levonah* was burned, from being given to the כהנים. The text rejects reading the two sources as a refutation of רבי יוחנן in both cases and instead explains that one teaches that if it was lacking before *kemitzah* it is only valid if he refills it, and the other teaches that even if the *kometz* is brought when *shirayim* became lacking between *kemitzah* and *haktarah*, those *shirayim* are אסורים באכילה. זעירי derives this from “והנותרת” as “ולא הנותרת מן הנותרת,” while רבי ינאי derives from “מן המנחה” the principle of מנחה שהיתה כבר, that it was originally complete.
- The text returns to the *mishnah* that *kemitzah* taken with the left hand is פסול and derives it from “וימלא כפו,” with רבי זירא explaining that “*kaf*” is presumed the right hand because the מצורע passage specifies “כף הכהן השמאלית.” The Gemara asks that the מצורע verse is needed for itself, answers that “שמאלית” is written repeatedly there, and concludes from the multiple instances—four times, two for a poor מצורע and two for a rich מצורע—that only by מצורע is the left hand required, while elsewhere “*kaf*” means the right, making left-handed *kemitzah* invalid.
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