1)
(a)Our Mishnah now discusses Menachos. Like Chata'os, they can be eaten by male Kohanim, inside the Kela'im ... . Whereabouts in the Azarah is the Kemitzah performed?
(b)From where does Rebbi Elazar (ben P'das) learn that if the Kemitzah takes place in the Heichal, the Minchah is Kasher?
(c)Rebbi Yirmiyah queries Rebbi Elazar from a Beraisa. What does the Tana learn from the word "mi'Sham" (in the Pasuk in Vayikra "Vehevi'ah [even a Zar] el B'nei Aharon ha'Kohanim, ve'Kamatz mi'Sham M'lo Kumtzo")?
(d)What does ben Beseira learn from "mi'Sham" with regard to a Minchah whose Kemitzah the Kohen took with his left hand?
1)
(a)Our Mishnah now discusses Menachos. Like Chata'os, they can be eaten by male Kohanim, inside the Kela'im ... . The Kemitzah may be performed - anywhere in the Azarah.
(b)Rebbi Elazar (ben P'das) learns that if the Kemitzah takes place in the Heichal, the Minchah is Kasher - from the Bazichin, whose removal from the Shulchan in the Heichal, permitting the Lechem ha'Panim to be eaten by the Kohanim, corresponds to the Kemitzah of the Minchah.
(c)Rebbi Yirmiyah queries Rebbi Elazar from a Beraisa, which learns from the word "mi'Sham" (in the Pasuk in Vayikra "Vehevi'ah [even a Zar] el B'nei Aharon ha'Kohanim, ve'Kamatz mi'Sham M'lo Kumtzo") that - the Kohanim may perform the Kemitzah wherever a Zar is permitted to go (which seems to preclude the Heichal).
(d)ben Beseira learns from "mi'Sham" that - if the Kohen took the Kemitzah with his left hand, he must repeat the process with his right hand.
2)
(a)Rebbi Yirmiyah himself (or Rebbi Ya'akov to Rebbi Yirmiyah bar Tachlifa) answers the Kashya. In fact he says, the Tana Kama is coming not to teach us a Chumra (to preclude the Heichal from Kemitzah), but a Kula. Which Kula?
(b)Why might we have otherwise thought?
(c)Why can the source for the Havah Amina cannot be ...
1. ... the Olah ?
2. ... the Chatas?
3. ... the Asham?
4. ... all three?
(d)We conclude that the source is in fact, the Pasuk in Tzav "ve'Higishah el ha'Mizbe'ach ... ve'Heirim mimenu be'Kumtzo". What would we have learned from there, if not for "Ve'kamatz mi'Sham"?
2)
(a)Rebbi Yirmiyah himself (or Rebbi Ya'akov to Rebbi Yirmiyah bar Tachlifa) answers the Kashya. In fact he says, the Tana Kama is coming not to teach us a Chumra (to preclude the Heichal from Kemitzah), but a Kula, that - anywhere in the Azarah is Kasher for Kemitzah, and not just in the north ...
(b)... like other Kodshei Kodshim.
(c)The source for the Havah Amina cannot be...
1. ... the Olah - since it is completely burned, which the Minchah is not.
2. ... the Chatas - since it comes to atone for Chayvei Chatas ... (which the Minchah does not).
3. ... the Asham - since it is an animal offering (whose blood is sprinkled, whereas the Minchah is not) and for the same reason ...
4. ... we could not learn the Minchah from all three.
(d)We conclude that the source is in fact, the Pasuk in Tzav "ve'Higishah el ha'Mizbe'ach ... ve'Heirim mimenu be'Kumtzo", from which, if not for "Vekamatz mi'Sham", we would have learned - that the Kemitzah must take place by the south-western Keren.
3)
(a)What does Rebbi Yochanan learn from the Pasuk in Vayikra (in connection with the Shelamim) "u'Shechato Pesach Ohel Mo'ed"?
(b)What is the logic behind the Kal va'Chomer?
(c)What does the Beraisa learn from the Pasuk in Korach (in connection with Achilas Kodshei Kodshim) "be'Kodesh ha'Kodshim Tochlenu"?
(d)Bearing in mind that we learn Achilas Kodshei Kodshim from the Pasuk in Tzav "ba'Chatzar Ohel Mo'ed Yochluhah", what Kashya does this pose on Rebbi Yochanan?
(e)How do we reconcile Rebbi Yochanan with the Beraisa? What distinction do we draw between taking the Kemitzah of the Minchah and Achilas Kodshei Kodshim?
3)
(a)Rebbi Yochanan learns from the Pasuk in Vayikra (in connection with the Shelamim) "u'Shechato Pesach Ohel Mo'ed" that - if Shelamim can be Shechted in the Azarah (which the Torah refers to here as "Pesach Ohel Mo'ed"), then they can certainly be Shechted in the Ohel Mo'ed proper (the Heichal) ...
(b)... so that the secondary should not be more stringent than the principle.
(c)The Beraisa learns from the Pasuk in Korach (in connection with Achilas Kodshei Kodshim) "be'Kodesh ha'Kodshim Tochlenu" that - if the enemy are bombarding the Azarah, and it is impossible for the Kohanim to eat Kodshei Kodshim there, then they are permitted to eat them in the Heichal.
(d)Bearing in mind that we learn Achilas Kodshei Kodshim from the Pasuk in Tzav "ba'Chatzar Ohel Mo'ed Yochluhah", the Kashya on Rebbi Yochanan is - why may they not do so even Lechatchilah, using the same S'vara (that if they can eat Kodshei Kodshim in the Chatzer of the Ohel Mo'ed, how much more so in the Ohel Mo'ed itself).
(e)And we reconcile Rebbi Yochanan with the Beraisa by drawing a distinction between performing the Kemitzah of the Minchah - which in its capacity as an Avodah, is no less applicable in the Heichal than in the Azarah, and eating Kodshei Kodshim - which one may do in the outer courtyard, but not in the presence of one's Master.
4)
(a)The Tana now discusses Chatas ha'Of. To which corner does the Kohen bring it? What does the Tana appear to say about this being crucial?
(b)That corner is used for three things below the Chut ha'Sikra and three things above it. Two of the things below it are the Chatas ha'Of and the Hagashos. What does Hagashos mean?
(c)What is the third thing that is performed there?
4)
(a)The Tana now discusses Chatas ha'Of - which the Kohen brings to the south-western corner, though he appears to say that this is not crucial.
(b)That Keren is used for three things below the Chut ha'Sikra and three things above it. Two of the things below it are the Chatas ha'Of and the Hagashos - bringing the Minchah to the Mizbe'ach.
(c)The third thing is - the Shefichas Shirayim of the Chata'os ha'Chitzaniyos.
5)
(a)One of the three things to be performed by the south-western Keren is the Olas ha'Of. Is that its regular location? Where does the Kohen stand when bringing it?
(b)Which other two things are performed on tat spot?
(c)Which side of the ramp do the Kohanim ascend and descend to perform the Avodah of the Chatas Beheimah, arrange the Ma'arachah or turn over the limbs on the Mizbe'ach?
(d)What are the three exceptions to this rule?
5)
(a)One of the three things to be performed by the south-western Keren is the Olas ha'Of - which is usually brought by the south-eastern corner, unless there is no room on the Soveiv (where the Kohen stands when bringing it), due to a number of Olos ha'Of that are being brought there.
(b)The other two things that are performed on that spot are - Nisuch ha'Yayin and Nisuch ha'Mayim (the wine and water-libation offerings).
(c)To perform the Avodah of the Chatas Beheimah, arrange the Ma'arachah or turn over the limbs on the Mizbe'ach, the Kohanim - ascend on the right side of the ramp and descend on the left.
(d)The three exceptions to this rule - are the Olas ha'Of (when it is performed in the south-west), Nisuch ha'Yayin and Nisuch ha'Mayim.
63b----------------------------------------63b
6)
(a)What is wrong with saying that Rebbi Elazar learns from the Pasuk in Vayikra (in connection with the Minchas Chotei of a Korban Oleh ve'Yored) "Lo Yasim alehah Shemen ... ki Chatas hi", that a Minchah, like a Chatas, requires Tzafon?
(b)Neither can the Torah be comparing a Minchas Chotei to a Chatas Beheimah, to teach us the Minchas Chotei is an exception, because then our Mishnah ought to have said so. Why is it also illogical to say that?
(c)In which connection then, is Rebbi Elazar comparing a Minchah to a Chatas?
6)
(a)It is wrong to say that Rebbi Elazar learns from the Pasuk in Vayikra "Lo Yasim alehah Shemen ... ki Chatas hi", that a Minchah, like a Chatas, requires Tzafon - since we learned in our Mishnah that the Minchah requires the south-western corner.
(b)Neither can the Torah be comparing a Minchas Chotei to a Chatas Beheimah, and the Minchas Chotei is an exception, because then our Mishnah ought to have said so. And besides - if the Chatas ha'Of, (which the Minchas Chotei replaces) does not require Tzafon, why should the Minchas Chotei?
(c)Rebbi Elazar is comparing a Minchah to a Chatas - with regard to P'sul she'Lo Lishmah.
7)
(a)Rebbi Elazar also compares a Chatas to a Minchah, in that like it, its Avodah requires the south-western corner. How will we reconcile this with the earlier Mishnah, which permits Kemitzah anywhere in the Azarah?
(b)And which Avodah of the Chatas ha'Of is Rebbi Elazar referring to?
(c)As far as the Minchah itself is concerned, the Beraisa learns it from a combination of two Pesukim in Tzav, "Lifnei Hash-m" and "el P'nei ha'Mizbe'ach". What does each of these Pesukim imply?
(d)To which exact point does the Kohen therefore bring the Minchah?
7)
(a)Rebbi Elazar also compares a Chatas to a Minchah, in that like it, its Avodah requires the south-western corner. To reconcile this with the earlier Mishnah, which permits Kemitzah anywhere in the Azarah - we must bear in mind that the Tana is speaking about Hagashah, and not Kemitzah.
(b)And as far as the Chatas ha'Of is concerned - Rebbi Elazar is referring to Haza'as ha'Dam (which is the main Avodah).
(c)As far as the Minchah itself is concerned, the Beraisa learns it from a combination of two Pesukim in Tzav, "Lifnei Hash-m" - which implies the west, and "el P'nei ha'Mizbe'ach" - implying the south.
(d)The Kohen therefore brings the Minchah - to the edge of the south-western corner.
8)
(a)What alternative way of reconciling the two Pesukim does Rebbi Eliezer, in a Beraisa, suggest?
(b)What principle does he apply to reject this suggestion? Why does he opt for combining the two directions, rather than giving the Kohanim a choice?
(c)How does Rav Ashi explain the fact that the southern corner is considered "Lifnei Hash-m"? What must Rebbi Eliezer hold to accommodate this fact?
8)
(a)Alternatively, Rebbi Eliezer, in a Beraisa, suggests reconciling the two Pesukim - by giving the Kohen a choice to bring the Minchah to whichever of the two sides he chooses.
(b)He rejects this suggestion however, applying the S'vara that - it is preferable to explain a Pasuk in a way that incorporates a second Pasuk, rather than in a way that negates it.
(c)Rav Ashi explains the fact that the southern corner is considered "Lifnei Hash-m" - by establishing Rebbi Eliezer like those who hold that the Mizbe'ach was entirely in the north, because then, its south side faced the Heichal.
9)
(a)How does Rav Ashi explain the statement in our Mishnah (in connection with the Chatas ha'Of) u've'Chol Makom Haysah Kesheirah?
(b)What does the supporting Beraisa initially say about the Haza'as ha'Dam (of the Chatas ha'Of)?
(c)What does it subsequently say that appears to clash with that?
(d)Why can we not reconcile the two statements by saying that the Tana requires two Ha'za'os?
9)
(a)According to Rav Ashi, the statement in our Mishnah (in connection with the Chatas ha'Of) u've'Chol Makom Haysah Kesheirah means that - the Melikah could take place anywhere on the Mizbe'ach (on top or below).
(b)Initially, the supporting Beraisa - permits the Haza'as ha'Dam (of the Chatas ha'Of) anywhere on the Mizbe'ach.
(c)Subsequently however, the Tana adds that - it must be done below the Chut ha'Sikra.
(d)We cannot reconcile the two statements by saying that the Tana requires two Ha'za'os - because Hizah Damah be'Chol Makom implies all of its blood (and not half).
10)
(a)How do we amend the Beraisa to answer the Kashya? If Hizah Damah be'Chol Makom Kesheirah does not really pertain to Haza'ah at all, to what does it pertain?
(b)What is Mitzuy?
(c)Then why does the Tana mention Haza'ah at all in that statement?
(d)Under what condition is the Chatas ha'Of Kasher, irrespective of whereabouts the Mitzuy is performed or not?
10)
(a)To answer the Kashya, we amend the Beraisa to read (not Hizah Damah be'Chol Makom Kesheirah, but) - Mitzah Damah ... .
(b)Mitzuy entails - squeezing its blood on the wall of the Mizbe'ach.
(c)The Tana mentions Haza'ah in that statement - because the reason that Mitzuy does not need to be performed by the south-western corner is she'Im Hizah ve'Lo Mitzah, Kesheirah (which concludes the amendment).
(d)The Chatas ha'Of is Kasher, irrespective of where the Mitzuy is performed - provided the Haza'ah that precedes it is performed with the Dam ha'Nefesh on the south-western corner of the Mizbe'ach.