Menachos 26
Summary
- The משנה rules that if the *shirayim* of a *mincha* become *tamei*, are burned, or are lost, Rabbi Eliezer validates the *kemitza* while Rabbi Yehoshua invalidates it, paralleling their dispute in *Pesachim* about *zerikat hadam* when meat is missing. The גמרא qualifies Rabbi Yehoshua’s view through Rav and concludes that Rabbi Yehoshua allows the avodah when some amount remains, supporting this from a ברייתא about leaving a *kezayit* of meat or fat for *zerikah* and excluding relying on *minchat nesachim* alone. The sugya then analyzes the next משנה about a *kemitza* handled without a *kli sharet* and about splitting the *kometz* for burning, bringing multiple explanations for Rabbi Shimon and testing them against ברייתות. It continues with disputes about how many divisions of *haktarah* are valid, when the fire on the *kometz* permits eating the *shirayim*, nighttime burning rules and *pokin*, and several unresolved *teiku* questions about the proper arrangement of *kometz*, limbs, wood, and placement relative to the fire.
- The משנה states that when the *shirayim* of a *mincha* become *tamei*, are burned, or are lost, Rabbi Eliezer holds the *kemitza* is *kesheirah* and Rabbi Yehoshua holds it is *pesulah*. The text ties this to their dispute in *Pesachim* about whether *zerikat hadam* is done when the blood is present but the meat is not, with Rabbi Eliezer allowing and Rabbi Yehoshua disallowing.
- Rav says the case of Rabbi Yehoshua invalidating is where all the *shirayim* became *tamei*, but if only some became *tamei* and some remain *tahor*, Rabbi Yehoshua agrees it is valid. The גמרא rejects limiting this qualification to *tumah* alone and concludes that Rav holds *shirayim milta hi*, so the same rule applies to *avdu* and *nisrefu* as well, and “*nitme’u*” is stated because it is the first case of the משנה.
- A ברייתא quotes Rabbi Yehoshua that any *zevach* where a *kezayit* of meat or a *kezayit* of fat remains still allows *zerikat hadam*, but a half-*kezayit* of meat and a half-*kezayit* of fat do not combine to allow *zerikah*. The ברייתא states that for an *olah* even a half-*kezayit* of meat and a half-*kezayit* of fat allow *zerikat hadam* because it is entirely burned. The line “ובמנחה אפילו כולה קיימת לא יזרוק” is explained by Rav Pappa as referring to *minchat nesachim*, teaching that even if the accompanying *mincha* remains intact, it does not permit *zerikat hadam* of the *zevach* when no meat or fat remains.
- Rabbi Yochanan in the name of Rabbi Yishmael, and some say in the name of Rabbi Yehoshua ben Chanania, derives from “והקטיר החלב לריח ניחוח לה'” that *chelev* permits *zerikat hadam* even without meat. The sugya infers from the exclusion of *mincha* that *yoteret* and *shtei kelayot* permit *zerikah*, and Rabbi Yochanan derives this from “לריח ניחוח” as including anything brought up for *rei’ach nicho’ach*. The גמרא explains that both “חלב” and “לריח ניחוח” are needed so that *yoteret* and *shtei kelayot* are included but *mincha* is excluded.
- The משנה rules that if the *kometz* was not placed into a *kli sharet*, it is *pasul*, while Rabbi Shimon validates it. The גמרא gives three explanations of Rabbi Shimon: Rav Yehuda the son of Rav Chiya learns from “קודש קדשים היא כחטאת וכאשם” that hand-avodah is with the right hand like a *chatat* while avodah with a vessel can be with the left like an *asham*; רבי ינאי says once the *kemitza* was taken from a *kli sharet* it may be brought and burned even in a belt or in earthenware; Rav Nachman bar Yitzchak says everyone agrees the *kometz* requires *kiddush* in a *kli*, and Rabbi Shimon only permits subsequent *holachah* and *haktarah* by hand after the *kiddush*.
- A ברייתא states that fats, limbs, wood, and also the *kometz*, *ketoret*, and *levonah* are valid whether carried by hand or vessel and whether with the right or left, and the גמרא answers for Rav Yehuda bar Rav Chiya that it is “לצדדין קתני,” meaning by hand it is with the right, while by vessel it may be right or left. Additional ברייתות are brought against Rav Nachman bar Yitzchak and are reinterpreted to mean “ממתן כלי ואילך” and “כיון שקמצו וקידשו בכלי שרת” so that the *kiddush* in a *kli sharet* remains required. A further ברייתא about placing the *kometz* into the left hand implies that Rabbi Elazar b’Rabbi Shimon does not require *metan kli*, and the גמרא concludes “תיובתא” to Rav Nachman bar Yitzchak while stating the ברייתא supports Rav Yehuda bar Rav Chiya, and Rabbi Yannai answers that he follows the ברייתא of *haktarah* and reads it not as “לצדדין.”
- Rabbi Yehoshua ben Levi says the *kometz* may be burned in two parts but not in multiple divisions beyond two, while Rabbi Yochanan says it may be divided even into many parts. Rabbi Zeira explains that they argue whether there is a *kemitza* less than two *zeitim* and whether there is *haktarah* less than a *kezayit*, with Rabbi Yehoshua ben Levi denying both possibilities and Rabbi Yochanan affirming both.
- Rabbi Chanina says the *shirayim* become permitted once the fire begins to catch on the *kometz*, while Rabbi Yochanan requires the fire to catch on most of it. Rabbi Yehuda explains Rabbi Yochanan from “והנה עלה קיטור הארץ כקיטור הכבשן,” stating a furnace does not raise smoke until the fire has taken hold of most of what is inside.
- A ברייתא derives from “היא העלה על מוקדה על המזבח כל הלילה עד הבקר” that items normally burned at night may be placed after sunset and burn all night, and it adds that items normally burned by day such as the *kometz*, *levonah*, *ketoret*, *minchat kohanim*, *minchat kohen mashiach*, and *minchat nesachim* may be placed “עם בוא השמש” and burn through the night from the inclusion “זאת תורת העלה.” The גמרא resolves the challenge to Rabbi Yochanan by distinguishing “כאן לקלוט, כאן להתיר,” so minimal catching suffices for being established on the מזבח, while permitting *shirayim* requires most to catch. Rabbi Elazar reads “עם בוא השמש” as after sunset and limits it to *pokin*, and Rav Dimi reports Rabbi Yannai also establishes it by *pokin*, then the sugya challenges this from a statement that fallen *ketoret* is not returned and from “עכולי עולה אתה מחזיר, ואי אתה מחזיר עכולי קטורת,” and it answers “סמי מכאן קטורת.”
- Rav Asi reports that Rabbi Elazar asked whether placing the *kometz* first and arranging the wood on top is considered a normal *derech haktarah* or not, and the גמרא concludes *teiku*. Chizkiyah asks similarly about limbs placed first with the wood arranged on top, weighing “על העצים” against “אשר תאכל האש את העלה על המזבח,” and it also concludes *teiku*. Rabbi Yitzchak Nafcha asks about arranging limbs at the sides of the fire depending on whether “על” means literally on top or can mean adjacent, and this too ends with *teiku*.
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