Menachos Daf 76

All right, daf. I ain't love Shabbos is daf starting with the Mishnah at the top of I ain't love. Kol hamenachos to unice shall ice may ice shifa. All menachos require a very fine consistency and therefore they require shol ice may ice shifa which are 300 times you have to rub it. The chamesh may ice be eaten and 500 times you have to smash it, pound it as you would with your fist when you knead it. Shifa be eaten be eaten and that applies to eaten which need to get the husks off of the wheat so you can grind it up afterwards. The Rabbi Icy Imer at but say according to Rabbi Icy says do this rubbing and pounding on the dough, not on the raw wheat kernels. Kol hamenachos boys esser esser. All carbon menachos are brought in groups of 10. That's whether or not they're baked, fried, doesn't matter. They're all going to have groups of 10. Chutz melechem aponim vechavite kayin godol cuz those are not units of 10. She ain't boys sh'tay mesray. They're brought in groupings of 12. That's the unit of measurement. Divrei Rabbi Yehuda. Rabbi Meir Imer. Kolam boys sh'tay mesray. It's not true. All of the other menachos are brought in groups of 12. Chutz michalos toy do nazirus when the Torah says specifically she ain't boys be esser esser that they're brought 10 at a time. What's going on over here is that the Torah specifically says chalos toy do nazirus is groups of 10. And the Torah also says specifically by the lechem aponim and the chavite kayin godol are 12. The question is what is everything else compared to? The lechem aponim and the chavite kayin godol or the chalos toy do nazirus? That's going to be the machlokes tanayim as we're going to see in the Gemara. Tana, we learned in the braisa shof achas. The process is he would do one rubbing by eight shnayim. Then he would hit it twice. Shof sh'tayim. He would rub it twice. By eight shalosha. He would pound it three times. That is the sequence he would do 100 times which would then equal 300 rubbings and 500 poundings that the Mishnah says. Now boy Rabbi Yirmiya, this rubbing that we're talking about am tuye va'atuye chad is rolling that wheat or dough depending what you hold like. When you're rolling it back in your hands, is that considered one myse of rubbing? Or dilma am tuye va'atuye tray? Or going back and forth is considered two myse's of rubbing. So my what's the halacha? Of them takeu. Then the Mishnah said shifa u'bi'ita bechitin. Rabbi Icy Imer says be but say key do it to the dough. So you boil the but say the leibechitin. When Rabbi Icy says you do it on the dough, does he mean do the dough to the exclusion of the or af but say key do also rub and pound the as well in addition to the so I was bringing a riot from the Tanya will be eaten and will be the which sounds like saying it's a very specific thing that on the as opposed to the and the mission that call that all the of the brought in groups of 10 except for the upon him in the which are brought in groups of 12 like upon him but for the upon him that you need to have 12 kind of all of them look at them upon him while doesn't say but for the kind of all of them you need to have 12 we make sure that the upon him now what about the rest of the call them the devices are all other which are brought in groups of 10 mean no one because like my my answer of we compare all the undefined to the which are also in groups of 10 for example of them who told you that should be should be compared to the should maybe should be compared to the upon him they should be 12 then because of them they have a little bit more of it's more it's better to have regular to be compared to regular carbon because there are more things in common between the and the which does not exist by the number one the carbon are brought by a whereas the upon him is for the only have missed the upon him is a as opposed to the other ones that could be shaming the upon him has no shaming but the others do if so they'll have a as opposed to the upon him which sits there all week so it can't be a lean problem and they're not brought in so we shall lay but so as opposed to other carbon and carbon that can't be brought in because there's some sort of on even though you may remember from the earlier back on whatever it was that said that it was the of the and the were bothered what's the that just being the is a shaming there is no shaming but carbon is because it's not a carbon as well there's no to my but because it's not a that can then as opposed to the upon him that is and will be shaming other than upon him there's more comparison to a regular mincha the lechem a panim shikain hekdesh they're all going to be kodesh kodashim whereas a carbon toda is only kodesh kodashim. Ule lavina and lavina is included by the lechem a panim as well as a regular carbon mincha as opposed to a carbon toda. Matzah which does not exist by a carbon toda because there's one that's also chametz. And they add some and they also brought for themselves as opposed to a carbon toda which is brought through the accompaniment to the carbon toda to the animal carbon toda. So l'chora you have reasons to also compare it to the carbon toda but hanacha l'maaseh. The other minchas should be compared to lechem a panim because there are more things that are comparable. Rashi in the Gemara is shvura l'olam b'gezeira shava l'olam b'binyan av. If you hold that something that's already learned from a gezeira shava can now in turn be made as a source of a binyan av to learn to other things. Nailif m'chavitei kohen gadol. Remember that we already said the chavitei kohen gadol are learned al y'dei gezeira shava from the lechem a panim. So let that now be the source material to make a binyan av. T'malah l'unchtei masrei avkanchtei masrei. To which the Gemara says no because m'stama m'lechem a panim teida aval l'meila. If we don't want to use the chavitei kohen gadol we'd rather just learn straight from the lechem a panim shikain you have all these other parallels. Had yait because both a kohen or a Yisrael can bring other carbon minchas and a toda but not a chavita which is unique to the kohen gadol. She is nadaiv that regular carbon mincha and carbon toda can be a nedava whereas chavitan is a chiyuv. It's interesting to note that a toda is considered a nedava as we know that there are bots l'haidas there are four different people who are m'chuyav to bring a carbon toda and the way chazal use the expression is arbuts l'haidas which sounds like it's a chiyuv. Rishonim argue whether or not a carbon toda and likewise ben shai gomel is a chiyuv or if it's rishus but all four the one who's m'faraish shiyam or ben midbar or the one who has gets up from a choli or the one who's ben bais ya'asurin akupanem we're calling it in our Gemara a rishus. Chat tzayin they're not given in halves as opposed to minchas chavitan which is done half in the morning and half in the afternoon. Lapigal the only time you have pigal is when there's an actual matter. So by carbon toda it's the dam of the carbon toda itself that's the matter that allows it to be eaten but the chavitan does not have a matter. So minchas and toda have that matter and therefore they both can be shaiyach to pigal and shalai b'shabbos they're not brought on shabbos for shalai b'tumas as we said. But the rabba m'chavitei kohen gadol have a little mail if there's more comparison to the coin gollum more than chicken is a rhyme, they both have to have exactly an flower. Both of them in the shabbaton and the but the carbon data includes 20 is a nice clay. Both the and the shabbaton are going to be put into a clay as opposed to the carbon data which doesn't get its until the is done to the animal. All including have the vine but not the carbon data. Matza which exists only by the shabbaton that they can't become common whereas the data has common at seven is brought for itself and not carbon data. Agasha it has a so the now asks to come to comes out that there's actually eight ways that the other are going to be more dominant to the carbon of the of the coin gollum which is more than the only six that we brought for a carbon data. So why don't we compare to the to which the says carbon that's brought by a as opposed to the coin gollum because that one is unique right away because it's only brought by the coin gollum. And the we may cool and by all of them are 12 except for the data with and the and the which is only going to be brought in units of 10. So my what does he hold? He don't have a big zero shabbos. Then you have coin gollum then the source should be coin gollum the because there's more ways that the other are dominant to the coin gollum more than the carbon data. And he don't have a big zero shabbos and you don't have a big zero that you can't now use that as source material. So you have upon him and then tell me that it should be 12. But it's not really because we want to learn from the meaning we want to learn the from the upon him and therefore that's going to be the tie breaker according to then had said that is going to be 12 except for the ones that specifically the and with the which is going to be 10 at a time. And now let's say the carbon data says the first by the carbon data that you can have 10. And the carbon data says the first by the carbon data that you can have 10. And the shalom of shalom and since it says in this week's when we're going to learn about the carbon data his carbon shalom who's he talking about? The shalom Nazir we dash coming to include the carbon Nazir that he also is going to have a unit of 10. If you bake the carbon Tyda as four different challahs, you are still yotzei. What do you mean? How do you make four loaves when the Torah tells us you need 40? Torah says the mitzvah, the 40 are not me'akev. That's just going to be to do the mitzvah in the best way. If you only have four loaves and you take the trumah off, you won't have enough of a shiur. Maybe you take a little piece from each one. That's not going to work because the Torah says you have to have one. You can't take a broken loaf as trumah but you got to take a whole one. This that we're taking off the trumah, not taking it from the baked loaf, you're taking it from the lisha dikalo, from what's still kneading. While it's dough, before it got baked, that's when you removed your trumah. Any mincha that had too many loaves, instead of the 10 that you made, you made 11 or 12. So the brisa saying the farish can negate Shmuel that the carbon Tyda is going to be possul unless it's done as groups of 10. Turning over to my base, de'tanya, kol hamenachos sheriba bemidas chaloson, o isha mi'at bemidas chaloson, are basically has a ton of to rely on. If you made a mincha that's baked in the oven and you baked it all as one big loaf, yotzei. So even though you're supposed to do 10, but if you did only one, you're okay. I might timer because matzo's x save by the challah of a mincha is matzo, it calls it matzo without the vav. So we dash it from that that even if the number of finished challahs is somehow lacking, it's still going to be kosher. Let's say it had the full vav in there also. Lo, then you wouldn't be able to say Rav Huna's halacha and it would be me'akev to have actual 10 units. I have a whole gabi lachmei Tyda it says matzo. It does say matzo with a vav. The omer of Tuvia bar Kisma number Shmuel lachmei Tyda sh'ofin arba challahs, you'll be yotzei. So he says it's not me'akev. In any event, that psak of Shmuel is going to be argued by Rav Puna. Because Rav Puna holds that the word matzah is with a vav is ma'akef for lachmei teida, and you need to have 10. But Shmuel holds that one of each type will be with the avid okay. Now, let's look at the Mishnah. Ha'omer hoya ba isarin mishalosh sa'in. The carbon omer was one isaron of fine flour, which is sifted from three sa'in. Meaning, you start with the three, and then you work down to one. Shteil lechem v'shteil israinin mishalosh sa'in. The shteil lechem is made of two israinin of this kind of fine flour, which is sifted from three sa'in. And the lechem apanim esrim v'arba israinin v'arba sa'in. The lechem apanim is made from 24 israinin of this kind of flour, which is sifted from 24 sa'in. Zuk the Gemara, mai ta'ama? Why by the carbon omers a single isaron of flour produced from something as large as three sa'in? And the Gemara because given that machadish si si since the carbon omer comes from chadash, which is going to contain more chaff than yashan. Umi sa'irnin osin, it's also coming from barley, which generally speaking always has more chaff than wheat. So, you sa'irnin muvchar le'osi al mishalosh sa'in. The only way you're going to get this isairnin muvchar of this fine flour is if you do it one from three sa'in. Then the Mishnah says, shteil lechem v'shteil israinin mishalosh sa'in. Shteil lechem is going to be made of two israinin, which is coming from three sa'in. So, given the machitan osin, since the shteil lechem is coming from wheat, which also has less chaff than barley has, af al gav de machadish osin, even though it's also coming from the chadash, which would have more, shteil israinin osin mishalosh sa'in. Two israinin of good flour can be made out of the three sa'in. That's enough. Then the Mishnah said, lechem apanim esrim v'arba israinin v'esrim v'arba sa'in. Lechem apanim comes from 24 israinin coming from 24 sa'in. Mai ta'ama? Because given the machitan osin umiyashan osin, which has the least chaff of all the different things we were talking about until then, isairnin muvchar osin mishalosh sa'in. You can get a good isairnin from one single sa'in. Tanna Rabbanan, kol hamenaches she riba b'midas isairnin, any mincha that you have more, meaning you don't end up with an exact isairnin. But let's say you come out with more than isairnin, o she meit b'midas isairnin, or you didn't have enough when it was finished, it's going to be psulis. But riba b'midas isairnin shalem, but if the measure of how much sa'in that you put in, o she meit b'midas isairnin shalem, or it was not enough, but yet you still came out with isairnin, and to be share. In other words, you have to end up with the right amount of Issaron. The fine flour matters. The exact Issaron, not too more, not not not extra, and not too little. But the ingredients, meaning the sign that make it up, that you can get the other get away with even if it's not the exact right amount, as long as you end up with the right amount. And the mission is really essentially just telling you advice. The following amounts yield the amount to get the Issaron. So like the last mission of the Parah Adumah, the shulchan esrei nafeh, the omer was sifted through 13 sieves. Shnei halachim bishnei esrei, it went through 12 sieves and esrei went through 11 sieves. Rebbe Shimon omer, lo haya lahem kitzvah, there's no number of how many sieves it would go through. Ella, se'eles menufah kol tzarchei hayom mevi, they would bring the flour that they sifted as much as they needed to. Shenemar, velakachta se'eles v'afias oisah, meaning you can even buy the flour ready to go from the store. As long as you can get the flour as long as it's already sifted enough. It's not about the halacha of how you have to sift it. You just got to get this quality of flour. Tanu rabbanan, the braisa tells us, let's say someone puts it through multiple sieves. Badka, pegasa, badka, pegasa, which means it went through a fine one and then the coarse one and then a fine one and then a coarse one. Rebbe Shimon ben Elazar omer, shlosh esrei nafos hayu b'mikdash, there were 13 different kinds of sieves in the Beis Hamikdash. Zu l'ma'alah mizu, v'zu l'ma'alah mizu, with increasing levels of how it was coarse. Se'elyona koledes subin, the upper one, which was very coarse, would collect all the bran and all the yuckyest stuff. V'tachtona koledes se'eles, the last ones would get finer and finer until it collected the fine flour. Rebbe Shimon omer, lo haya lahem kitzvah, there was no set number of how many sieves they had. Tanu rabbanan, the braisa told us, se'eles v'afias oisah, the Torah says you should buy this fine flour and bake it. Melamed mikachta se'eles, so we learn that the flour for the lechem hapanim is bought as already shuinga sifted flour, as opposed to the Tanna Kamma who holds you have to buy wheat and actually do the process yourself. But this braisa is shitas Rebbe Shimon that says you could buy it ready to go. Uminayin sh'afilu chittin, how do you know that people who prepare the lechem hapanim can buy wheat and actually sift it themselves? Tamar leimar, velakachta, you can walk and buy it in any form, even if it's only wheat now. Yachol af bishar minachos kein, maybe even for other minachos, that you could buy wheat. Tamar leimar, oisah, davka buy it, meaning there's a miut there which limits the buying of raw wheat only for the lechem aponim mipnei hahachi sachoi. So we want to spare the expense. So by the lechem aponim you're allowed to buy wheat which is cheaper or the actual fine flour, but if you're bringing your own carbon mincha you can't just buy wheat and sift it yourself, but rather you got to buy the more expensive fine flour and rely on the professional to actually do the sifting. My mipnei hahachi sachoin, what does that mean? Omar Reb Elozar, "A Torah chosser mammon Yisrael." The Torah is chosser Klal Yisrael's money and therefore you can buy raw wheat which is less expensive than the finished flour for the lechem aponim. And heicha ramiza, where is this idea of a Torah chosser mammon Klal Yisrael hinted in the Torah? De chsiv, "V'yashki es ha'eidah v'es b'eiram." Which the Torah says that you can actually feed the people and their animals the water. So this is a remez that Hashem cares about property of Klal Yisrael to actually give water to the animals of Klal Yisrael and not just the people themselves. This is when Moshe Rabbeinu was told to speak to the rock and yield the water. Hadran alach Eilu Minachos Nikmatzin, and b'ezras Hashem for Sunday's daf we get to start the eighth perek all about the carbon taida. So pay attention to this week's learning because we're going to learn about it in parshas Tzav. And after we finish the Torah she b'ktav we'll be able to kick in with the oral Torah.