Menachos 26 - NBTD
00:00 - Good Morning
00:11 - 25B
05:22 - 26A
26:24 - 26B
35:58 - Have a Wonderful Day!
Quiz - Kahoot.MDYdaf.com
Summary
- A shiur opens with “Good morning רבותי! לעילוי נשמת שמעון בן רפאל ויוסף בן מרדכי.” and frames the learning around two *baraitot* that appear to contradict each other about whether the *tzitz* of the *Kohen Gadol* is *meratzeh* for deliberate wrongdoing, then develops multiple *Gemara* resolutions and transitions into *Mishnah* and *Gemara* about *minchah* procedure, the relationship between *kometz* and *sheyarei* (and parallels to *basar* and *dam*), the minimum remnants that still allow *zerikat ha-dam*, and a long analysis of whether the *kometz* requires placement into a second *kli sharet* and whether left-hand use can be valid. A later section defines how many times the *kometz* may be burned, introduces a dispute about minimum measurements for *kemitzah* and *haktarah*, cites the Steipler and a *Yerushalmi* about whether contemporary hands can hold the requisite amount, and then asks when the *sheyarei* become permitted for eating, tying the timing to how much of the fire has taken hold. The sugya about nighttime burning introduces *poka’in* and ends by resolving an internal tension about returning items to the *mizbe’ach* by removing “*ketoret*” from a list, concluding with “יישר כוח. Have a wonderful day.”
- A first *baraita* states that the *tzitz* does not have the power to forgive a *korban* when an individual sprinkled the blood deliberately, and another *baraita* states that the *tzitz* is *meratzeh mezid*. A resolution assigns one *baraita* to Rabbi Eliezer and the other to the *Chachamim*, and the *Gemara* challenges the claim that Rabbi Eliezer never applies a *knas*. A proof is brought from *terumah* that Rabbi Eliezer holds “בין בשוגג בין במזיד תרומתו תרומה,” and a challenge suggests that Rabbi Eliezer may be lenient only in *terumah* because it is lighter while *kodashim* are more severe, but the *Gemara* answers “אם כן המן תרמייה?” and leaves Rabbi Eliezer as the available attribution.
- Ravina explains that there are two steps, the moment the blood becomes *tamei* and the later *zerikah*, and he rules that “טומאתו בין בשוגג בין במזיד הורצה זריקתו בשוגג הורצה במזיד לא הורצה.” Rav Sheila presents the opposite distribution, holding that “זריקתו בין בשוגג בין במזיד הורצה” while “טומאתו בשוגג הורצה במזיד לא הורצה.” The *Gemara* presses Rav Sheila from a *baraita* that says explicitly “שנטמא,” and answers with repeated *dochek* of “הכי קאמר” by inserting “וזרקו” and re-reading the text as “נטמא בשוגג וזרקו,” and additional challenges are handled by similarly re-parsing the *baraitot* to align the case with *zerikah* rather than the initial *tum’ah*.
- The *Mishnah* teaches that the *kometz* is burned on the *mizbe’ach* and then the *sheyarei* are eaten, and it asks whether *haktarat ha-kometz* works when there are no *sheyarei* because “נטמאו שיריו, נשרפו שיריו, אבדו שיריו.” The *Mishnah* states “כמידת רבי אליעזר כשרה וכמידת רבי יהושע פסולה,” tying the issue to the parallel dispute about whether one may perform *zerikat ha-dam* when there is no meat, framed as “אין בשר אין דם,” and applying that structure as “אין שיריים אין קמיצה.” Rav limits the disqualification in the *tum’ah* case to “והוא שנטמו כל שיריו,” implying that if only some remain it works, and the *Gemara* questions why Rav mentions only *netma’u* when the *Mishnah* lists three outcomes. The *Gemara* concludes that Rav means all three cases and uses “נטמא” because “רישא נקט,” and it brings a proof from a teaching of Rabbi Yehoshua about *zevachim* that a remaining *kezayit* of *basar* or *chelev* allows *zerikat ha-dam*, while half-*kezayit* of each does not combine, but in an *olah* the halves combine “מפני שכולה כליל.”
- A line that says “ובמנחה אפילו כולה קיימת לא יזרוק” is explained by Rav Papa as referring to *minchat nesachim* that accompanies a *zevach*, where one might have thought the remaining flour counts like the body of the *korban*, but the teaching rejects that and requires remaining meat rather than flour. Rabbi Yochanan in the name of Rabbi Yishmael, and a tradition attributed to Rabbi Yehoshua ben Chananya, derive from verses that a *kezayit* of *chelev* suffices even without meat, using the juxtaposition “וזרק הכהן את הדם והקטיר החלב.” The sugya asks for the source that “יותרת ושתי הכליות” also qualify, and it ties this to “לריח ניחוח,” defining anything fit to be offered for that fragrance as sufficient, while a *minchah* is excluded by the need for “חלב” together with “לריח ניחוח,” so that fragrance from flour does not qualify.
- A narrated demonstration describes the *minchah* process with *kli sharet*, oil layers, *belilah*, baking, *petitah*, *yetzikah*, *hagashah* at the southwest corner, moving aside the *levonah* before *kemitzah*, placing the *kometz* into another *kli sharet* to add *kedushah*, salting, *haktarah*, and then eating *sheyarei*. The *Mishnah* rules “שלא בכלי שרת פסול” and states “רבי שמעון מכשיר,” framing the core question as whether the middle step requires placing the *kometz* into a second *kli sharet*. Rabbi Yehudah brei d’Rabbi Chiya explains Rabbi Shimon from “קודש קדשים היא כחטאת וכאשם,” stating that if one performs by hand it must be with the right like a *chatat*, while with a vessel even the left is valid, and Rabbi Yannai says that once it was taken from a *kli sharet* one may bring and burn it even in nonstandard containers “אפילו בהמיינו… אפילו בכלי חרס.” Rav Nachman bar Yitzchak counters that “הכל מודים בקומץ שטעון קידוש,” insisting the second step requires a *kli*.
- A *baraita* states “הקומץ… בין ביד בין בכלי בין בימין בין בשמאל,” and the objection to Rabbi Yehudah brei d’Rabbi Chiya is answered by reading “לשדומי קתני,” making “בימין בין בשמאל” refer to the vessel and not the hand. A challenge to Rav Nachman from a text that implies validity without a *kli sharet* is answered with another restrictive reading “אימא ממתן כלי ואילך,” and another challenge from “וחכמים אומרים קומץ טעון כלי שרת… רבי שמעון אומר, כיון שקמצו מכלי שרת, מעלה ומקטיר שלא בכלי שרת” is answered by inserting a step, reading “כיון שקמצו וקדשו בכלי שרת.” A decisive case is brought of “קמץ בימינו ונתן בשמאלו,” where Rabbi Elazar and Rabbi Shimon allow correction by returning it to the right hand and distinguish *machshavot* of *chutz li-mekomo* and *chutz li-zemano*, while the *Chachamim* invalidate once it was put into the left because “בעי קדושה בכלי” and compare it to blood that spilled on the floor and was collected. The sugya concludes “תיובתא דרב נחמן,” supports Rabbi Yehudah brei d’Rabbi Chiya, questions Rabbi Yannai, and has Rabbi Yannai align himself with the *tanna* who reads the *baraita* straightforwardly “ולאו לצדדים קתני,” allowing left-hand use even by hand.
- The *Mishnah* validates burning the *kometz* in two installments, and Rabbi Shimon ben Levi reads “פעמיים ולא פעמי פעמיים” to exclude splitting into four, while Rabbi Yochanan allows even repeated splitting “ואפילו פעמי פעמיים.” Rav Zeira defines the practical difference as whether “יש קמיצה פחות משני זיתים” and whether “יש הקטרה פחות מכזית,” so that one view requires at least two *kezaytim* in the hand and at least one *kezayit* per burning, while the other view allows smaller amounts. A later comment states that the halakhah requires at least two *kezaytim* in the hand, and it attributes to the Steipler that no one in the current generation has a hand large enough for the two *kezaytim* of that time, citing a *Yerushalmi* that if one cannot hold two *kezaytim* he is disqualified for *avodah*, with a dispute among *Rishonim* whether that disqualification applies to all *avodot* or specifically to *kemitzah*.
- The sugya asks “קומץ מאימתי מותר בשיריים באכילה,” with Rav Chanina permitting once the fire touches it “משמשלה בו האש,” and Rabbi Yochanan requiring that the fire take hold in most of it “משיצתה בו האור ברובו.” Rav Yehudah explains Rabbi Yochanan using the verse about Sodom “והנה עלה קיטור הארץ כקיטור הכבשן,” defining a furnace’s smoke as arising when the fire has taken hold in the majority. A *baraita* distinguishes items normally offered at night and those normally offered by day, yet uses “מבעוד יום” to allow them to be placed before sunset and continue burning all night based on “זאת תורת העולה, ריבה,” and the tension with Rabbi Yochanan’s majority-fire requirement is answered by distinguishing between initial absorption “כאן לקלוט” and full permissibility “כאן להתיר.” Rabbi Elazar explains the “מבעוד יום” framework through *poka’in*, allowing items that flew off the *mizbe’ach* to be returned after nightfall.
- A contradiction is raised because Rabbi Yannai is cited as allowing returning even small pieces of *ketoret* that fell from the *mizbe’ach*, yet a teaching from the school of Rabbi Eliezer ben Yaakov derives from “אשר תאכל האש את העולה על המזבח” that “כולה עולה אתה מחזיר ואי אתה מחזיר כולה קטורת.” The *Gemara* resolves the clash with the earlier list “כגון הקומץ והלבונה והקטורת” by ruling “סמי מכאן קטורת,” leaving “כגון הקומץ והלבונה.” The shiur ends with “יישר כוח. Have a wonderful day.” and includes the closing call to sponsor at “mdysponsor.com or sponsor@mdy.org.”
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