Menachos 22
Summary
- A שיעור on מנחות דף כב opens by asking how the תנא knows that the בית המקדש wood supply comes from ציבור funds, answers with a ברייתא deriving it from a פסוק, and presents a מחלוקת between רבי אלעזר ברבי שמעון and רבי אלעזר בן שמוע with a practical difference about using new versus potentially old wood. The text then defines *moragim* from ארונה’s offer to דוד and supports the definition with a פסוק. It moves to a משנה about mixtures of קומץ and other מנחות, brings רבי יהודה’s dissent based on absorption caused by differing oil ratios, and then connects to a זבחים משנה about mixtures affecting זריקה, where רבנן and רבי יהודה derive opposing rules from the same יום כיפור פסוק. The conclusion applies רבי יהודה’s general approach to explain why the קומץ mixture can still be פסול when *min b’mino* appears together with *davar acher*, and attributes that framing to רבא.
- A ברייתא teaches that one who says הרי עלי עולה does not have to bring wood from his own house like he brings נסכים, because the פסוק says על העצים אשר על האש אשר על המזבח. Rabbi אלעזר ברבי שמעון learns that just as the מזבח is משל ציבור, so too the wood and the fire are משל ציבור, and the text grounds the מזבח’s public status in דוד המלך collecting money from all the ציבור. Rabbi אלעזר בן שמוע instead learns that just as the מזבח is something a הדיוט never used, so too the wood and fire must never have been used by a הדיוט, and therefore they come from the ציבור.
- A נפקא מינא between רבי אלעזר ברבי שמעון and רבי אלעזר בן שמוע is חדתי ועתיקי, where רבי אלעזר בן שמוע requires brand new wood while רבי אלעזר ברבי שמעון does not. A proof is attempted from ויאמר ארונה אל דוד, where ארונה offers הבקר לעולה and *moragim* and כלי הבקר לעצים, implying old, previously used tools could serve as wood. The גמרא rejects the proof by saying the כלי הבקר could be בחדתי, meaning new tools that were never used.
- Ulla explains *moragim* as מיטה של טורבו. Rav Yehuda explains מיטה של טורבו as עזא דקרקוסא דדשו בה דשיא, a weighted, spiked board used for threshing. Rav Yosef brings a פסוק as support, הנה שמתיך למורג חרוץ חדש בעל פיפיות תדוש הרים, showing that *morag* denotes something sharp with edges used for threshing.
- A משנה states that if a קומץ becomes mixed with another קומץ, or becomes mixed with מנחת כהן, מנחת כהן משיח, or מנחת נסכים, the mixture is כשר because everything involved is destined to be burned. Rabbi Yehuda rules that if a regular קומץ becomes mixed with מנחת כהן משיח or מנחת נסכים it is פסולה, because the regular מנחה has בלילתה עבה while the others have בלילתה רכה, and they absorb from one another. Rabbi Yehuda says this absorption changes the oil levels so the regular מנחה ends up with too much oil and the other ends up missing oil, producing פסול.
- A זבחים משנה rules that blood mixed with water is כשר for זריקה if it still has מראה דם, and if mixed with wine or with blood of a בהמה or חיה, it is evaluated as if it were water to determine whether it would have מראה דם. Rabbi Yehuda says אין דם מבטל דם, so the blood remains usable. Rabbi Yochanan says both רבי יהודה and רבנן דרשו the same פסוק, ולקח מדם הפר ומדם השעיר, and notes that דמו של פר מרובה מדמו של שעיר yet both are still treated as distinct after mixing. The רבנן derive that לעולם אין מבטלין זה את זה for things that are עולים on the מזבח, while Rabbi Yehuda derives that *min b’mino* אינו בטל, and the גמרא leaves a קשיא on each side as to whether the rule requires both conditions together.
- The גמרא challenges Rabbi Yehuda’s פסול in the מנחה mixture by asking why absorption matters if it is *min b’mino* and *min b’mino* is not בטל according to Rabbi Yehuda. Rava answers that Rabbi Yehuda holds that when there is *min b’mino* together with *davar acher*, one applies סלק את מינו כמי שאינו and then the שאינו מינו is רבה עליו ומבטלו. The oil is treated as the *min b’mino* component that can be conceptually removed, leaving the other element to create ביטול, and that framework explains why the mixture can be פסול despite Rabbi Yehuda’s general rule about *min b’mino*.
Previous Page
Next Page
Daf Images are property of Vagshal and may not be reproduced.
Suggestions