Menachos Daf 63 - Minchas Ma'afeh
Summary
- The shiur on מנחות דף ס״ג opens with the משנה defining how a נדר to bring a מנחת מחבת or מנחת מרחשת must be fulfilled and why one cannot substitute the other, presents two תנאיים’ definitions for the difference between the utensils, and explains the bases for each view. The גמרא then frames a מחלוקת בית שמאי and בית הלל about whether saying “הרי עלי מרחשת” obligates donating a utensil or bringing a korban, and continues to a second משנה about fulfilling a commitment to מנחת מאפה תנור, including whether a כופח qualifies and whether a מנחת מאפה may be brought as half חלות and half רקיקין. The daf concludes with הדרן עלך כל המנחות and the opening of the next פרק about קצירת העומר, contrasting שבת and חול procedures and analyzing whether minimizing שבת מלאכה can justify changing how much grain is harvested.
- Doctor David Lanter and his wife and children sponsor the shiur לעילוי נשמת his mother גולדה בת שמחה עליה השלום. The shiur begins at the משנה at the top of ס״ג עמוד א׳ and continues through the end of the פרק into the opening משנה of the next פרק on קרבן עומר.
- A person who says “הרי עלי במחבת” cannot bring “במרחשת,” and one who says “במרחשת” cannot bring “במחבת,” because the nדר requires the specified form even though other מנחות like מנחת מאפה תנור allow variation between חלות and רקיקין. Rabbi Yosi HaGelili states that a מרחשת has a cover and a מחבת has no cover. Rabbi Chanina ben Gamliel states that a מרחשת is deep and therefore its oil gathers and “רוחשן,” while a מחבת is flat and produces “מעשה קשין,” with Rashi describing a thin hard product and the Rambam explaining that a מחבת lacks an edge so the dough must be stiff to avoid spilling.
- The גמרא initially suggests Rabbi Yosi links מרחשת to “רחש לבי דבר טוב” as something concealed in the heart and links מחבת to exposed speech and “מנבח נבוחי,” but it challenges that the opposite readings also fit, citing “למה נחבאת לברח” for מחבת as hidden and “הא מרחשן שפוותיה” for מרחשת as moving lips. The גמרא concludes “אלא גמרא גמירי לה,” establishing that the assignment of cover versus no cover follows received tradition. The מאורות הגר״א explains that the פסוקים indicate the concept but could have pointed either way, and the tradition fixes the direction.
- Rabbi Chanina ben Gamliel derives depth versus flatness from language in the Torah: “וכל נעשה במרחשת” implies the dough goes inside a deep vessel, while “ועל מחבת” implies the dough lies on top of a flat surface. The textual distinction of “ב” versus “על” supports כלי-shape differences.
- Beit Shammai rules that one who says “הרי עלי מרחשת” is “יונח עד שיבוא אליהו” because it is uncertain whether the term names a utensil or a korban-form, since the names could be “על שם כלי” or “על שם מעשיהן.” Tosafos asks why not do both and answers that the case involves designated funds or flour, so the set-aside item remains “מונח עד שיבוא אליהו.” Beit Hillel holds that there was a specific Mikdash utensil called מרחשת, described as “דומה כמין קלבוס עמוק” with holes that shape the dough like “כמין תפוחי הברסים וכמין בלוטי היוונים,” and they cite “וכל נעשה במרחשת ועל מחבת” as proof that the terminology follows the utensils and not the baked texture.
- If one says “הרי עלי בתנור,” he cannot fulfill it with מאפה כופח, מאפה רעפים, or מאפה יורות והערביים, with the shiur describing a כופח as less hot and shaped differently and citing the Rambam that a כופח bakes after removing the fire while a תנור bakes with the fire inside. The תפארת ישראל questions how these methods apply if מנחות require לישה ועריכה בפנים and such ovens are not in the עזרה, and it answers that the baking was done outside after לישה ועריכה or that the inside requirement is לכתחילה and the case addresses a violation. Rabbi Yehuda holds that if one committed “בתנור,” bringing מאפה כופח is acceptable.
- The משנה states that one who says “הרי עלי מנחת מאפה” may not bring מחצה חלות ומחצה רקיקין, while Rabbi Shimon permits it because “הוא קרבן אחד.” Rabbi Yehuda derives the prohibition from “קרבן מנחה,” reading “קרבן אחד אמרתי לך ולא שנים ושלושה קרבנות,” while Rabbi Shimon argues that the Torah says “קרבן” once and still provides both חלות and רקיקין, so one may bring either, or a mixture, and he adds that one may be יוצא even if the קמיצה effectively comes from one type after mixing. Rabbi Yosi b’Rabbi Yehuda prohibits mixing by comparing the “וכל” of מאפה תנור to the later “וכל” that separates distinct מנחות like בלולה בשמן and חרבה, treating חלות and רקיקין as “שני מינין חלוקין.”
- A ברייתא reads “מאפה תנור” to exclude כופח and other methods, while Rabbi Yehuda uses “תנור תנור” twice as a ריבוי to include מאפה כופח. Rabbi Shimon instead reads the double “תנור” as one requirement that baking be in a תנור and a second requirement about הקדשה connected to תנור, and the גמרא challenges this from Rabbi Shimon’s later view that שתי הלחם ולחם הפנים may be baked either in the עזרה or in בית פגי. The shiur presents Rashi’s understanding that כלי-קדושה would create פסול יוצא and Tosafos’s view that the issue is a “דבר מכוער,” and it resolves with Rava that Rabbi Shimon means “שיהא הקדשן לשם תנור,” earmarking at dedication that the מנחה will be baked in a תנור.
- The גמרא asks why Rabbi Yosi b’Rabbi Yehuda repeats Rabbi Yehuda’s prohibition and answers that the difference is “דיעבד.” The shiur explains that “דיעבד” can mean that if one explicitly vowed “הרי עלי מנחה מחצה חלות ומחצה רקיקין,” Rabbi Yehuda allows it while Rabbi Yosi b’Rabbi Yehuda does not, and it cites קרן אורה’s framing to avoid treating it as merely bringing the wrong “ingredients” like substituting a bull for a korban פסח.
- The new פרק turns to the קרבן עומר brought on the second day of פסח from שעורים, noting a debate in the גמרא over scriptural sources while the Rambam rules it is a הלכה למשה מסיני and the מרי קורקוס treats the פסוקים as אסמכתא. The משנה addresses קצירת העומר on שבת versus חול and notes the calendrical question of whether the second day of פסח can be שבת, presenting Rashi’s position that in times of קידוש על פי הראייה they did not follow “לא בד״ו פסח” and Tosafos’s position that they did, with the חת״ם סופר suggesting “לא בד״ו פסח” may have been instituted later. Rabbi Yishmael states that on שבת the עומר comes from three סאין but on חול from five, while the חכמים say both שבת and חול use three סאין, and Rabbi Chanina S’gan HaKohanim describes שבת harvest being done by one person with one sickle and one basket while חול uses three of each, with the חכמים applying the three-person method to שבת as well. The גמרא explains Rabbi Yishmael via Rava that five סאין yield a superior עשרון without extra effort while three can match quality only with more sifting, and it prefers on שבת to increase one מלאכה like הרקדה rather than increase multiple מלאכות across a larger quantity.
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