Menachot 27 - Shabbat February 7, 20 Shvat
Daf Yomi for Women - Hadran
The Mishna lists different elements of the mincha and other offerings that are essential. The Gemara delves into the derivations for each of these. Some elements are repeated Torah, and this repetition serves as an indicator that the act must be performed in that specific way. Others are deemed essential due to a specific formulation in the verse - a word that indicates a particular detail is necessary. The Gemara delves into two specific issues related to items on the list. One involves the four species of the lulav. A statement of Rav Chanan bar Rava is brought—that the essential element...
info_outline
Menachot 26 - February 6, 19 Shvat
Daf Yomi for Women - Hadran
If the remainder of the mincha offering becomes impure, lost, or burned before the kometz is offered, according to Rabbi Eliezer and Rabbi Yehoshua’s approaches regarding sacrifices, one can explain what they would each hold on whether the kometz may still be burned. In the case of animal sacrifices, Rabbi Eliezer permits the sprinkling of the blood even if there is no meat left, whereas Rabbi Yehoshua forbids it. Rav explains that Rabbi Yehoshua’s restriction only applies if the entire remainder is lost; however, if even a portion remains, the kometz may be burned. This aligns with his...
info_outline
Menachot 25 - February 5, 18 Shvat
Daf Yomi for Women - Hadran
The tzitz (headplate of the Kohen Gadol) effects atonement only for the disqualification of impurity (tum'ah) and not for other disqualifications such as yotzei (sacrificial meat taken outside its boundaries), piggul (improper intent), notar (remnants left past the legal time), or ba'al mum (a blemished animal). Both in the braita and in the discussions of the amoraim, these laws are derived from the biblical verses - establishing that the tzitz atones specifically for impurity and not for other types of disqualifications. The Gemara highlights a contradiction between two braitot: one states...
info_outline
Menachot 24 - February 4, 17 Shvat
Daf Yomi for Women - Hadran
A Mishna in Chagigah 20b explains that sanctified items placed in the same sanctified vessel are considered combined for purposes of impurity; for example, if a tvul yom touched one, everything else in the vessel would become impure. However, this is only if they are all touching. The sons of Rabbi Chiya asked Rav Kahana if that would hold true even if they weren’t touching. Rav Kahana derived from the word “tzeiruf” used in the Mishna there that they would combine. They ask two more related questions and Rav Kahana answers them. Then, Rav Kahana asks them a question about whether...
info_outline
Menachot 23 - February 3, 16 Shvat
Daf Yomi for Women - Hadran
Rabbi Yochanan and Reish Lakish disagree about a case where oil was placed on the kometz of a mincha of a sinner, which is not meant to be mixed with oil. Rabbi Yochanan disqualifies it, but Reish Lakish does not, as he holds that the oil should not be mixed with the mincha before the kometz is taken, but the kometz can (and ideally should) be mixed with a little bit of oil. Rabbi Yochanan brings a tannaitic source to raise a difficulty against Reish Lakish’s position, but it is resolved. Rava asks a question about a kometz whose oil (some of it) was absorbed onto a piece of wood. Can both...
info_outline
Menachot 22 - February 2, 15 Shvat
Daf Yomi for Women - Hadran
Rav Mordechai reinstates the original interpretation of Shmuel’s limitation on the Mishna in Shekalim 7:7 - namely, that the court permitted the kohanim to use Temple salt for salting their sacrifices (for burning on the altar) but not for salting the meat of the sacrifices for consumption. This ruling of the court follows Ben Buchri’s opinion that kohanim are not obligated to pay the half-shekel (machatzit hashekel) used to fund communal items in the Temple. Since they did not contribute to the fund, one might have assumed they were ineligible to benefit from Temple salt; therefore, the...
info_outline
Menachot 21 - February 1, 14 Shvat
Daf Yomi for Women - Hadran
The braita initially listed two items offered on the altar that do not require salting: wood and blood. However, the Gemara notes a difficulty: this braita appears to follow the position of Rebbi, yet Rebbi himself maintains that blood does require salting. Consequently, the Gemara emends the text, removing "wood" and replacing it with libations (wine). To support this, a second braita is cited which lists wine, blood, wood, and incense as exempt from salting. Yet, this proof-text presents its own challenge, as it aligns neither with Rebbi (who requires salting for blood) nor with the Rabbis...
info_outline
Menachot 20 - Shabbat January 31, 13 Shvat
Daf Yomi for Women - Hadran
Rav explained that details that are essential (me’akev) are specifically those that are repeated (appear twice) in the text. Rav Huna raises a difficulty on this assertion from the requirement of salting the offering; both Rabbi Yehuda and Rabbi Shimon rule that salting is essential, yet the command does not appear twice. Two answers are suggested to resolve this. Rav Yosef suggests that Rav may hold like the Tanna of our Mishna, who holds that salting is actually not essential. Another possible answer is that salting is a unique exception to the rule because the word "covenant" (brit)...
info_outline
Menachot 19 - January 30, 12 Shvat
Daf Yomi for Women - Hadran
The dispute between the Rabbis and Rabbi Shimon on whether pouring of the oil of a meal offering requires a kohen is based on different ways of interpreting the verses in Vayikra 2:1-2. The Rabbis maintain that the requirement for a kohen is only mentioned from the act of scooping, or kemitza, allowing a non-kohen to handle the pouring and mixing of the oil. Rabbi Shimon, however, views the connective language in the verse as a link that binds the entire process together, necessitating a kohen for every stage. At first the Gemara suggested that Rabbi Shimon’s reasoning was based on “a...
info_outline
Menachot 18 - January 29, 11 Shvat
Daf Yomi for Women - Hadran
The Gemara explains the braita in a different way than previously to show that there is really no Tannaitic opinion that Rabbi Eliezer holds one is liable for karet if they have a pigul thought to eat something normally burned or burn something normally eaten. They explain that the braita is highlighting a three-way debate between tanna kama, Rabbi Yehuda and Rabbl Elazar ben Shammua about whether in a case of someone who has a thought to leave over part of the blood until the next day without sprinkling it, would both the rabbis and Rabbi Eliezer agree that is it valid, invalid or do they...
info_outlineIf the remainder of the mincha offering becomes impure, lost, or burned before the kometz is offered, according to Rabbi Eliezer and Rabbi Yehoshua’s approaches regarding sacrifices, one can explain what they would each hold on whether the kometz may still be burned. In the case of animal sacrifices, Rabbi Eliezer permits the sprinkling of the blood even if there is no meat left, whereas Rabbi Yehoshua forbids it.
Rav explains that Rabbi Yehoshua’s restriction only applies if the entire remainder is lost; however, if even a portion remains, the kometz may be burned. This aligns with his view on animal sacrifices - that if even an olive-bulk of meat or sacrificial fats remains, the blood may be sprinkled.
Does the kometz require a sacred vessel after being taken from the meal offering, or can it be brought by hand to the altar? Rabbi Shimon and the Sages differ on this requirement, with Rabbi Shimon ruling that a vessel is not required at this stage. The Gemara explores three different approaches to explain the underlying logic of Rabbi Shimon’s lenient view, bringing braitot to challenge the different opinions.
If the kometz is split into two parts, the Mishna rules that it can be burned in two separate actions. However, Rabbi Yochanan and Rabbi Yehoshua ben Levi disagree about whether it can be split into more than two parts. What is the basis of their debate?
Rabbi Yochanan and Rabbi Chanina disagree about the exact point at which the burning of the kometz renders the remainder permitted for consumption.