Menachos Daf 52 - Flour Oil and Levonah in Chavitei Kohen Gadol
Summary
- The shiur on מנחות דף נב עמוד א opens with sponsorship dedications and then proceeds through the end of פרק התכלת, establishing disputes about how certain public atonement offerings are funded, whether חביתי כהן גדול are brought between the evenings when there is no כהן גדול, and how much לבונה and שמן accompany the חביתין in ordinary and extraordinary circumstances. The presentation then begins the next פרק’s משנה that rules almost all מנחות are מצה, except the תודה’s חמץ and the שתי הלחם, and records a מחלוקת about the best method to ensure those offerings become חמץ along with later implications for precise measuring.
- Today's שיעור is sponsored by Dr. David Lander in honor of his wife and children and לעילוי נשמת his mother, גולדה בת שמחה עליה השלום. It is also sponsored by Rabbi Aryeh and Rebbetzin Dr. Jessica Rokovsky in memory of the commemoration of the יארצייט of Rabbi Dr. Isaiah Rokovsky, הרב ישעיה בן הרב הגאון רב שלום זצ"ל, who worked closely in עבודת השם with Reverend Jonas Gevurtz, זכרונו לברכה. It is also sponsored by Rosie and Mark Friedman in memory of Mark's father, Rabbi Morris Friedman, הרב שמואל משה בן יחיאל דוב הכהן, whose 21st יארצייט is today.
- A ברייתא states that for פר העלם דבר של ציבור and שעירי עבודת כוכבים, רבי יהודה holds that initially a special collection is made, while רבי שמעון holds the money comes from תרומת הלשכה, and a second ברייתא reverses the attributions. The sugya seeks which ברייתא is later because a כלל of psak prefers רבי יהודה over רבי שמעון, and it tests whether רבי שמעון’s tendency to worry about *peshiah* implies he would prefer תרומת הלשכה. Rav Ashi answers that רבי שמעון worries about *peshiah* only when there is no personal כפרה incentive, while for offerings that provide כפרה he does not fear *peshiah*, and a further ברייתא derives from “את קרבני לחמי לאשי ריח ניחוחי תשמרו להקריב לי במועדו” that פר העלם דבר של ציבור and שעירי עבודת כוכבים come from תרומת הלשכה as דברי רבי שמעון.
- The shiur brings the ב"ח on אורח חיים סימן רי"ח about making “שעשה נסים לאבותינו במקום הזה” for a נס of a שבט, tying it to the הוריות מחלוקת whether שבט אחד is נקרא קהל, and noting the Rambam rules that שבט אחד is considered קהל in the context of פר העלם דבר של ציבור. The לחם חמודות claims that כללי הפסק do not govern purely מקדש-related disputes because they will be resolved when the בית המקדש is rebuilt, even if there is spillover to contemporary halacha. The חתם סופר, in הגהות על השולחן ערוך, cites this sugya as evidence that the גמרא does pursue מסקנא להלכה even in a מקדש-centered issue when it has broader implications, such as the conceptual framework of *peshiah* and כפרה.
- A question in the name of רבי יוחנן asks whether “שלמה היתה קרבה” means an עשרון שלם is brought in the morning and another עשרון שלם between the evenings, or whether the afternoon offering is canceled. Rava attempts to prove from a משנה in תמיד listing the roles of 13 כהנים, including “שמיני בחביתין,” that the afternoon חביתין exist even without a כהן גדול, but רבי ירמיה rejects the proof with “בבלאי טפשאי” and argues the משנה does not enumerate unusual scheduling contingencies, paralleling נסכים that may be offered בלילה or even למחר. Rava then reasserts the conclusion from the פסוק “סולת מנחה תמיד” that the חביתין function as a *tamid* and therefore are not בטל, and a ברייתא explicitly rules “שלמה שחרית ושלמה בין הערבים.”
- Rabbi Yochanan reports a מחלוקת between אבא יוסי בן דוסתאי and רבנן: אבא יוסי בן דוסתאי requires two full *kematzim* of לבונה, one in the morning and one between the evenings, while רבנן require one *kometz* split into two halves. The reasoning is framed as אבא יוסי בן דוסתאי rejecting a half-*kometz* offering, while רבנן reject two *kematzim* of לבונה for a single עשרון, and the shiur attributes to the שפת אמת an explanation that a half-*issaron* is less novel because a מנחת יחיד burns only a *kometz*, while a half-*kometz* has no parallel. Rabbi Yochanan then asks, within the רבנן’s framework, whether when the כהן גדול dies and no replacement is appointed—so the flour is doubled to “שלמה שחרית ושלמה בין הערבים”—the לבונה is doubled as well, and he also asks about doubling the שמן for both views.
- Rabba tries to infer from a list of “חמישה קומצין הן” that unusual additional *kematzim* are not counted, but the sugya challenges that “מעלה קומץ בחוץ” is itself unusual and yet included, leaving the earlier inference weak. A decisive ברייתא states that when the כהן גדול dies and no replacement is appointed, the flour is “שלמה שחרית ושלמה בין הערבים,” the לבונה is separated into “שני קמצין,” and the oil remains “שלושה לוגין” divided as “לוג ומחצה שחרית לוג ומחצה בין הערבים,” and the sugya identifies this as consistent with רבי יוסי בן דוסתאי by concluding that the לבונה and שמן are not doubled merely because the flour is doubled. Rav Yochanan rules “הלכה כרבי יוסי בן דוסתאי,” and the text then challenges this with Rav Yochanan’s principle “הלכה כסתם משנה” against the סתם “חמישה קמצין הן,” resolving the tension as “אמוראי נינהו ואליבא דרב יוחנן.” Tosafos raises “הלכתא למשיחא,” Tosafos in זבחים attributes that challenge particularly to Rav Yosef while others do rule such halachos, and the חפץ חיים in his הקדמה to the ליקוטי הלכות defends studying and reaching halachic conclusions in קדשים because future עבודה requires preparation and because “ונשלמה פרים שפתינו” depends on *asukei shma‘ata aliba dehilkheta*.
- The new משנה states “כל המנחות באות מצה” and treats חמץ as פסול, except for חמץ שבתודה and the שתי הלחם which “באות חמץ.” Rabbi Meir says the *se’or* is separated from within the offering and used to leaven it, while Rabbi Yehuda says this is not *min ha-muvchar* and instead one brings *se’or* of חולין, places it into the measuring vessel, and fills the measure to an עשרון. The חכמים respond that this can make the measure חסירה or יתירה because the ratios may not match, and Tosafos is cited that exact measuring matters, including not compacting an עשרון of סולת, with an application to baking מצות that one should not knead more than an עשרון at a time and should avoid compressing the measure.
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