Menachos Daf 73 - Shirayim of Minchas Se'orin
Summary
- A shiur on Menachos 73 continues from 72b and is sponsored by Dr. David Lander in honor of his wife and children and *le’ilui nishmas* his mother גולדה בת שמחה עליה השלום נשמתה תהא לעליה, and by Jeremy Lustman for the 30th יארצייט of his paternal grandfather Jake Lustman יעקב אליעזר בן יוסף, described as a Holocaust survivor who rebuilt a family in Baltimore with נשמתה תהא לעליה. A major focus is proving that the שיריים of a barley *minchah* are eaten by kohanim even according to Rabbi Shimon, who holds that a kohen’s *minchas chotei* has both קומץ and שיירים burned. The shiur then turns to offerings of *ovdei kochavim*, including whether a non-Jew’s *shelamim* is eaten or treated like an *olah*, and whether a non-Jew can accept *nezirus* and bring its offerings, presenting a תנאים dispute between Rabbi Yosi HaGelili and Rabbi Akiva and related issues of נסכים.
- A pasuk already states that the leftover of a wheat *minchah* after קמיצה is eaten by Aharon and his sons, so the question applies specifically to barley מנחות, namely מנחת העומר and מנחת סוטה. A simple equation of “if there is קמיצה then the שיריים are eaten” works according to the רבנן, but fails according to Rabbi Shimon because he holds מנחת חוטא של כהן נקמצת, קומץ קרב בעצמו ושיירים קרבים בעצמן, so קמיצה does not guarantee eating. Chizkiyah derives that barley שיריים are eaten from the pasuk וכל מנחה בלולה בשמן וחרבה לכל בני אהרן תהיה by reading it as an *im eino inyan* that applies to the בלולה and חרבה of שעורים, identifying the בלולה as מנחת העומר and the חרבה as מנחת סוטה, so their שיריים go to kohanim.
- A braysa uses pesukim to forbid kohanim from making exchange-deals in their portions, such as swapping מנחות for זבחים, swapping מנחות for עופות, swapping עופות for זבחים, and even swapping one *minchah* for another or the same type for the same type, grounding each expansion in successive phrases like לכל בני אהרן תהיה and the extra specifications תנור, מרחשת, מחבת, בלולה, and חרבה. A view is cited that even receiving less than a כזית can fulfill אכילת קדשים because the mitzvah is that the קדשים be eaten, with קרבן פסח presented as the exception requiring a מעשה אכילה of a כזית. A question is raised whether voluntary swapping as “gifts” would be allowed, and an answer is cited that the concern is ביזוי קדשים rather than lack of ownership, so even voluntary deals are barred. A further derashah from איש כאחיו teaches that an איש חולק ואפילו בעל מום ואין קטן חולק ואפילו תם, with Tosafos explaining how “אין חולקין” can still coexist with “איש חולק,” including the explanation that “אין חולקין” means no exchanging portions rather than no division at all, and an explanation that the portions may permit eating without becoming full personal property for purposes like קידושין. Rashi’s rationale is given for why a בעל מום can receive a portion because he can still participate in ancillary עבודות such as preparing wood, performing שחיטה which is כשרה בזר, or skinning, while the idea that a בעל מום eats קדשים is also tied to the pasuk כל זכר בכהנים יאכל אותה, and the Rambam is cited in הלכות מעשה הקרבנות פרק י' הלכה י"ז as ruling ואין אשה חולקת.
- The Gemara challenges using וכל מנחה בלולה בשמן וחרבה for Chizkiyah because it is already needed for the braysa about חלוקה, and answers that the braysa’s laws come from the extra word כל while Chizkiyah’s *im eino inyan* comes from “מנחה.” A further challenge is raised that Rabbi Yosi b’Rabbi Yehudah already uses “כל” for a separate derashah about mixing חלות and רקיקין in מנחת מאפה תנור, and the answer is that the extra ו in “וכל” provides an additional source.
- Ravina derives that barley מנחות are eaten from Levi’s teaching on the pasuk לכל קרבנם לכל מנחתם לכל חטאתם לכל אשמם לך נתתים למשחה ולבניך, where each “כל” serves as a ribui. A ribui includes לוג שמן של מצורע for kohanim, because without “כל” one might think only items that are “מן האש” leave edible remnants for kohanim, and a question is noted why “מן האש” could not simply be omitted, with an answer cited that it may be needed to establish that kohanim receive their portions only after הקטרת אימורין. The phrase לכל מנחתם is used to include מנחת העומר and מנחת קנאות, since one might think kohanim eat only offerings primarily aimed at כפרה, while the עומר primarily permits חדש and the מנחת קנאות serves לברר כעסה. Additional inclusions are stated: לכל חטאתם לרבות חטאת העוף despite its מליקה which might suggest נבלה, and לכל אשמם לרבות אשם נזיר, with אשם מצורע noted as explicit from כי כחטאת האשם הוא לכהן. A final point is made that once these gifts reach the kohanim they become their money, even allowing קידושין with them.
- Rav Huna states שלמי עובדי כוכבים עולות, meaning a non-Jew’s *shelamim* is treated like an *olah* and fully burned, supported by a sevara that עובד כוכבים ליבו לשמים and by a pasuk with איש איש ending אשר יקריבו להשם לעולה that implies what he brings is “לעולה.” A braysa that says a non-Jew who volunteers *shelamim* can give them to a Yisrael or a kohen to eat is reinterpreted as meaning he donates on condition that a specific Jew receives atonement, so the beneficiary eats, but his own *shelamim* is not eaten. A further challenge from the mishnah listing מנחת עובדי כוכבים among offerings whose שיריים go to kohanim leads to Rabbi Yochanan’s resolution that this is a תנאים dispute.
- A braysa on איש איש אשר יקריב קרבנו לכל נדריהם ולכל נדבותם אשר יקריבו להשם לעולה teaches that non-Jews can vow and donate like Jews, with רבי יוסי הגלילי deriving from plurals and inclusions that they can bring *shelamim*, *todah*, and additional items like birds, wine, frankincense, and wood, while “עולה” excludes *nezirus* as a distinct category. Rabbi Akiva reads the verse as limiting them to *olah* and interprets the nדר/נדבה language as describing an *olah* that comes via vow or donation, with the shiur presenting this as the basis for whether their offerings are eaten or treated like *olah*. The Gemara asks why Rabbi Yosi HaGelili needs “עולה פרט לנזירות” if the *nezirus* parashah already says בני ישראל נודרים ואין עובדי כוכבים נודרים, and answers that without the extra exclusion one might think the status of *nezirus* could still take effect even if its korbanos could not be brought.
- A mishnah in Shekalim is cited that if an עובד כוכבים sends his *olah* from overseas and sends נסכים with it they are offered from his funds, and if not they are offered from communal funds, and this is first tied to רבי יוסי הגלילי because he allows a non-Jew to donate wine. The Gemara then fits it even to Rabbi Akiva by saying “עולה וכל חבירתה,” meaning an *olah* and what accompanies it. A separate braysa states אזרח מביא נסכים ואין עובד כוכבים מביא נסכים yet teaches that his *olah* is טעונה נסכים via ככה, and the Gemara says it can be reconciled either by adjusting רבי יוסי הגלילי’s text to remove “יין” or by adopting Rabbi Akiva’s framework of “עולה וכל חבירתה.”
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