REVACH L'DAF
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| MENACHOS 9 (8 Elul) - Dedicated in memory of Esther Miryam bas Harav Chaim Zev and her husband Harav Refael Yisrael ben Harav Moshe (Snow), whose Yahrzeits are 7 Elul and 8 Elul respectively. Sponsored by their son and daughter in law, Moshe and Rivka Snow. |
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SUMMARY
1. If the oil was mixed into a Minchah outside the Azarah, according to Rebbi Yochanan it is Pasul. According to Reish Lakish, it is valid.
2. If a Minchah has a deficit of flour prior to the Kemitzah, according to Rebbi Yochanan one may bring more from his house in order to complete the Shi'ur. Reish Lakish disagrees.
3. If the Log Shemen of a Metzora has a deficit before the Kohen pours it on the palm of his left hand, more oil may be brought in order to complete the Shi'ur.
4. If all of the Shirayim of a Minchah were burned or lost, according to Rebbi Eliezer the Kometz may be burned on the Mizbe'ach. Rebbi Yehoshua disagrees.
5. If some of the Shirayim are missing after the Kemitzah, Rebbi Yochanan maintains that even according to Rebbi Yehoshua the Kemitzah may be burned on the Mizbe'ach. Reish Lakish disagrees.
6. Rebbi Yehoshua says that if at least one olive's size of flesh or Chelev of a Korban is left, the blood of the Korban may be placed on the Mizbe'ach.
7. If the flesh and Chelev of a Korban no longer exist, and only the Minchas Nesachim is present, the blood may not be placed on the Mizbe'ach, according to Rebbi Yehoshua.
8. If, prior to the removal of the Lechem ha'Panim and the Bazichin from the Shulchan, one of the breads collapses, all of the breads are Pasul and the Bazichin may not be burned on the Mizbe'ach.
9. Ze'iri says that according to Rebbi Yochanan, if some of the Shirayim are missing after the Kemitzah, the Kemitzah may be burned on the Mizbe'ach. Nevertheless, the Shirayim may not be eaten.
10. The Kemitzah of a Minchah must be done with the Kohen's right hand.
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A BIT MORE
1. Reish Lakish maintains that since the pouring and the mixing of the oil is valid when done by a non-Kohen, it is also valid when done outside the Azarah. Rebbi Yochanan maintains that since the mixing of the oil is done in a Kli Shares, even though it may be done with a non-Kohen it must be done inside the Azarah.
2. According to Rebbi Yochanan, it is not called a Minchah until the Kemitzah is done. Therefore, it is not considered a deficient Minchah before the Kemitzah. Reish Lakish maintains that it is called a Minchah as soon as it is placed into a Kli Shares. Therefore it is considered a deficient Minchah and is Pasul.
3. This Beraisa contradicts the view of Reish Lakish, that a Minchah which becomes deficient after it is placed into a Kli is Pasul and more flour may not be brought.
4. Rebbi Eliezer maintains that the blood of a Korban may be placed on the Mizbe'ach even if the flesh and Chelev of the Korban is no longer in existence. Rebbi Yehoshua disagrees. The same disagreement applies to a Minchah.
5. According to Rebbi Yochanan, Rebbi Yehoshua permits the blood of a Korban to be placed on the Mizbe'ach in the event that at least one olive's size of flesh or Chelev of the Korban is still in existence. This law applies to a Minchah as well: if some of the Shirayim are in existence, the Kometz may be burned on the Mizbe'ach. Reish Lakish disagrees.
6. However, if there is only a half of an olive's size of flesh and a half of an olive's size of Chelev in existence, the blood may not be placed on the Mizbe'ach. The only exception is an Olah, which is completely consumed on the Mizbe'ach.
7. If the flesh and Chelev of the Korban is not in existence, and only the Minchas Nesachim which is brought with the Korban is in existence, the blood may not be placed on the Mizbe'ach, according to Rebbi Yehoshua.
8. If, after the removal of the Lechem ha'Panim and the Bazichin from the Shulchan, one of the breads collapses, the breads are Pasul. The Bazichin, however, may be burned on the Mizbe'ach.
9. Rebbi Yanai disagrees with Ze'iri according to the first Lashon of Rashi.
10. This is derived from the purification process of the Metzora. The verse states that the Kohen pours the oil onto the palm of his left hand. The verse implies that the Kohen's left hand is used only for the oil of a Metzora and for nothing else.
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