1)

(a)Six egg-volumes comprise a Log.

(b)From the fact that in Parshas Tzav, the Torah (in connection with the Lachmei Todah) writes "ba'Shemen" twice - Rebbi Akiva Darshens Ein Ribuy Ela Lema'et, reducing the Log of oil that other Menachos require to half a Log.

(c)The objection to the initial wording Ilu Lo Ne'emar Ela "ba'Shemen" Echad is that - if one "ba'Shemen" is needed for the intrinsic Halachah, then it cannot be considered a Ribuy Achar Ribuy.

(d)We therefore amend the text to read - Ilu Lo Ne'emar ba'Shemen (Kol Ikar) and we would have learned the Din of a Log Shemen from the other Menachos.

2)

(a)We therefore reduce the amount of oil that is needed for the Korban Todah - to half a Log.

(b)The Todah comprises - three kinds of loaves, Chalos, R'kikin and Murbeches (boiled in hot water).

(c)We reject the suggestion that the oil is divided into three equal portions (of one k'Beitzah each), one for each kind of loaf - due to the fact that the Torah writes an extra "ba'Shemen" by the Revuchah loaves (intimating that they should receive more oil than the Chalos and the R'kikin).

(d)Consequently, it is distributed - half (one and a half k'Beitzim) for the Revuchah loaves, and a quarter for each of the Chalos and the R'kikin.

3)

(a)Rebbi Elazar ben Azaryah disagrees with Rebbi Akiva's D'rashah from "ba'Shemen" "ba'Shemen". He learns Rebbi Akiva's Din from - Halachah le'Moshe mi'Sinai.

(b)Besides Revi'is Shemen le'Nazir, he adds to the list of things that are Halachah le'Moshe mi'Sinai - the eleven days (of Zivus) after the termination of the days of Nidus, during which time a woman is subject to Zivus instead of Nidus.

4)

(a)The Tana Kama of the Beraisa learns from the Pasuk (in connection with a Metzora Ani) "Isaron ... Balul ... ve'Log Shamen" - that each Isaron of flour requires a Log of oil.

(b)Whereas Rebbi Nechemyah and Rebbi Eliezer ben Ya'akov learn from the same Pasuk "le'Minchah ve'Log Shamen" that - even a Minchah of sixty Log requires only one Log of oil.

(c)Rebbi Nechemyah and Rebbi Eliezer ban Ya'akov maintain that the Torah needs "Isaron ... Balul ... ve'Log Shamen" to teach us that a Minchas Ani requires one Isaron. The Rabbanan do not consider this necessary - since we already know this from a Metzora Ashir, who brings three Korbanos consisting of three Esronos.

(d)However ...

1. ... Rebbi Nechemyah and Rebbi Eliezer ben Ya'akov maintain that we would not be able to learn Metzora Ani from Metzora Ashir - who might not have to bring a Minchah at all, because, as we see, the Torah takes pity on him (and permits him to bring a cheaper Korban). Maybe it also absolves him from the Minchah altogether.

2. ... the Rabbanan do not accept Rebbi Nechemyah and Rebbi Eliezer ben Ya'akov's argument - because even though it allows him to bring a cheaper Korban, we cannot assume that it exempts him from bringing any Minchah at all.

5)

(a)The Rabbanan learn from the Pasuk "le'Minchah ve'Log Shamen" that - one is not permitted to donate a Minchah that requires less than a Log of oil (one Isaron).

(b)And Rebbi Nechemyah and Rebbi Eliezer ben Ya'akov know that from the same source.

(c)They learn two D'rashos from the same Pasuk - based on the principle Hei Minayhu Mafkas (when one is faced with two equal D'rashos, one learns them both).

(d)We learn that the Shemen ha'Mishchah comprises a Hin - from the Pasuk in Ki Sisa ("ve'Shemen Zayis Hin").

(e)We then learn from...

1. ... "Zeh" (in the Pasuk in Ki Sisa "Shemen Mishchas Kodesh Yih'yeh Zeh Li ... ") "Shemen Mishchas Kodesh Yih'yeh Zeh Li ... " that - a Hin is equivalent to twelve Lugin (the numerical value of "Zeh").

2. ... the Pasuk in Pinchas "ve'Niskeihem Chatzi ha'Hin Yih'yeh la'Par ... " - that the wine for a bull comprises six Lugin (for a ram, four Lugin and a lamb, three). And once we convert the liquid measure from a Hin to Lugin with regard to wine, it is obvious that the same will apply to oil.

6)

(a)The Torah writes in Tetzaveh (in connection with the oil for the Menorah) "me'Erev ad Boker". Besides the obligation to place sufficient oil in the lamps to burn all night, we also learn that - it can be performed after the Tamid shel Erev and right through the night (the only Avodah which enjoys this distinction).

(b)We learn from the first interpretation that each lamp requires half a Log - because the Chachamim assessed that this is how much oil is needed to burn for that period of time during the long nights of Tekufas Teives.

(c)Some say that they arrived at the conclusion of half a Log ...

1. ... mi'Lema'alah Lematah - they began measuring with a Log, and when they discovered that oil remained in the morning, they tried again the following night with three quarters of a Log, and so on, until they arrived at half a Log, which was just right. Others say ...

2. ... mi'Lematah Lema'alah - they begn with a quarter of a Log, adding a little each night, until they arrived at half a Log.

(d)Those who say that one begins with a Log and works one's way downwards hold that - it doesn't matter if, in the process, some of the oil inevitably goes to waste, due to the principle Ein Aniyus be'Makom Ashirus (Hekdesh is considered wealthy, and it is not becoming for someone who is wealthy to scrimp like a poor man). Whereas, those who hold that one begins with a Revi'is ha'Log and works one's way upward - cite the principle (that we have already cited earlier) that the Torah has pity on the money of Yisrael.

(e)Now that each lamp requires half a Log of oil during the long winter nights - one can either use the same amount every night of the year, and simply burn/destroy the oil that is left over in the summer; or one can avoid that by using progressively thinner wicks, so that the oil always burns out at daybreak.

7)

(a)Our Mishnah permits mixing the Nesachim of a bull with those of a ram (assuming that the respective Menachos have either been brought or that they too, got mixed up [Tif'eres Yisrael]). The Tana is referring to the wine and the oil of the Minchas Nesachim.

(b)He permits that - because the proportion of the Nesech and the Minchah are the same in both cases (two Login per Isaron).

(c)The Tana also permits the Nesachim of one lamb with the Nesachim of another - even if one ...

1. ... belongs to a Yachid, and the other to the Tzibur (since the proportion of the Nesech and the Minchah of one is still the same as the other (both are three Lugin per Isaron), and the same will apply if one of them ...

2. ... is from today's Korban, and the other, from yesterday's (since we have already learned that one may bring one's Minchah today and the Nesech even up to ten days later.

8)

(a)The Tana prohibits mixing the Nesachim of a lamb with those of a bull or a ram - because the proportion of the Nesech and the Minchah of one is different than the other.

(b)He permits the oil of the Nesech of a lamb that one did mix together with that of a bull or a ram to be brought - provided they were both already mixed together with their respective Menachos.

(c)Finally, the Tana rules that ...

1. ... although the Minchas Nesachim of the lamb that accompanies the Omer is double (two Esronim) ...

2. ... the Nesech that comes with the Minchah is not (it remains a quarter of a Hin).

9)

(a)The Beraisa learns from the Pasuk (in connection with the Cheilev of the Shelamim) "Vehiktiro" (in the singular) that - one is not permitted to mix the Chalavim of two different Korbanos (but each must be burned independently).

(b)This poses a Kashya on our Mishnah - which permits mixing the Nesachim of two different Korbanos (provided the proportion between the Nesech and the Minchah is the same in both cases).

(c)Rebbi Yochanan answers that - whereas the Beraisa is speaking Lechatchilah, our Mishnah is speaking Bedi'eved.

(d)We query Rebbi Yochanan from the Seifa Bal'lan Eilu Bif'nei Atzman ve'Eilu Bif'nei Atzman Venis'arvu, Kesheirin, because then ...

1. ... the Reisha ve'Ein Me'arvin Niskei Kevasim be'Niskei Parim ve'Eilim - must be speaking Lechatchilah, and so must ...

2. ... the Reisha de'Reisha Me'arvin Niskei Parim be'Niskei Eilim ... ?

10)

(a)Abaye answers Me'arvin Yeinan Im Nis'areiv Saltan ve'Shamnan, by which he means that - the Reisha Me'arvin Niskei Parim be'Niskei Eilim is referring to the wines, which one is permitted to mix even Lechatchilah, provided their flour and oil were also mixed together (as indeed they should be [and as will be explained shortly]).

(b)We refute Abaye's answer however, from a Beraisa, which draws a distinction between mixing the flour and oil of two Korbanos - which is forbidden, and mixing their wines - which is permitted (irrespective of whether their flour and oil were mixed together or not).

11)

(a)Abaye therefore reinterprets the Reisha of our Mishnah Me'arvin Niskei Parim be'Niskei Eilim (even Lechatchilah) - confining it to where the flour and oil of the two Korbanos have already been burned (even if they were not actually mixed together).

(b)If they have not - one is forbidden to mix them.

(c)The Tana forbid mixing the wines before the flour and the oil of the bulls and the rams have been burned, if they have not been mixed together - on account of a decree, for fear that they might go on to mix the flour and oil of the two Korbanos (which is forbidden Lechatchilah).

(d)Mixing the wines Lechatchilah is not intrinsically included in the prohibition of mixing the Chalavim - because "Hukt'ru" is confined to Kodshim that are burned on the Mizbe'ach, whereas the wine is poured into the bowls on the Keren.

12)

(a)Even though the Torah writes (in connection with the lamb that comes together with the Omer) "u'Minchaso Sh'nei Esronim", we know that the wine of its Nesech is not double too - because the Pasuk specifically writes there "ve'Nisko Yayin Revi'is ha'Hin".

(b)And Rebbi Elazar learns from the fact that the Torah writes "ve'Nisko" with a 'Hey' (as if it had written "ve'Niskah"), even though it is read with a 'Vav' that - the Nesech of the Minchah (its oil) is not double either.

(c)And this latter Pasuk is necessary, because we might have otherwise thought that - notwithstanding the fact that the wine is not double, the oil, which is mixed with the Minchah, is.

13)

(a)An Asham that is Shechted she'Lo li'Shemo - is nevertheless brought on the Mizbe'ach, though the owner has not fulfilled his obligation, and is obligated to bring another one.

(b)Rebbi Yochanan rules that an Asham Metzora that is Shechted she'Lo li'Shemo - also requires Nesachim.

(c)He refers specifically to an Asham Metzora, because no other Asham requires Nesachim to begin with.

(d)Rebbi Yochanan gives his reason as she'Im I Atah Omer Kein, Paslaso. That is because, without Nesachim, it is not fit to be brought as an Asham Metzora. Neither can it be brought as ...

1. ... an Olah - because it would then first require Nituk li'Re'ayah (an Asham can only adopt the Kedushah of an Olah, once it has been sent into the field to obtain a blemish).

2. ... an Asham Nedavah - because an Asham cannot be brought as a Nedavah.

14)

(a)Rav Menashya bar Gada asks - why Rebbi Yochanan does not also incorporate in his ruling where one Shechted she'Lo li'Shemo ...

1. ... the lamb that is brought together with the Omer - which ought to be brought together with its double Minchah.

2. ... Tamid shel Shachar - which should be brought together with two blocks of wood carried by one Kohen.

3. ... Tamid shel Bein ha'Arbayim - which ought to be brought together with two blocks of wood carried by two Kohanim.

(b)Even though, as Abaye answers, this is indeed the Halachah in all three cases. Rebbi Yochanan - only mentioned one of the four cases, and it is self-understood that the same applies to the other three.

(c)Rebbi Aba disagrees. All three cases that we queried, he explains, are Olos, and an Olah is different than an Asham - inasmuch as, if it cannot be brought as an Olas Chovah, it can still be brought as an Olas Nedavah (and does not therefore require the unique specifications that are needed as an Olas Chovah).

(d)We cite a Beraisa that corroborates Rebbi Yochanan's ruling with regard to the Asham Metzora. The alternative case that the Tana presents besides Shachto she'Lo li'Shemo is - where the Kohen failed to place the blood on the right ear, the right thumb and the right big toe of the Metzora.