POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Menachos 100
MENACHOS 100 - Today's Daf has been sponsored by Mr. and Mrs. Zachary
Prensky of N.Y. in honor of the first birthday of Daniel S. (AKA Daniel
(a) Question (Chizkiyah): What does it mean "V'Af Hasischa
2) WHO ATE THE "SE'IR CHATAS"?
(b) Answer: Hash-m ways are unlike those of people - people
entice others (to sin), leading them from the way of life
to the way of death;
1. Hash-m entices (to repent), to go from the way of
death to the way of life - "V'Af Hasischa mi'Pi
Tzar" - from Gehinom, which has a narrow opening, to
hold in the smoke;
2. Suggestion: Perhaps all of Gehinom is narrow, just
like the opening!
3. Rejection: "Hemik Hirchiv" (it is very wide.)
4. Suggestion: Perhaps it is not for kings (i.e.
Chachamim that later sinned!)
5. Rejection: "Gam Hi la'Melech Huchan".
6. Suggestion: Perhaps there is no wood there (to make
a lasting fire!)
7. Rejection: "Medurasah Esh v'Etzim Harbe".
8. Suggestion: Perhaps the only reward of Torah is that
is saves (those who remain righteous) from Gehinom!
9. Rejection: "V'Nachas Shulchanecha Malei Dashen" (you
will be rewarded with a table full of nice things.
The verse discusses bearing afflictions - perhaps we
learn that the same (or even more) applies to Torah,
since its reward is equal to all the Mitzvos.)
(a) (Mishnah): When Yom Kipur is on Shabbos...(when it is on
Erev Shabbos, Bavliyim would eat the Se'ir Chatas raw.)
3) IMPROPER "AVODAH" OF "LECHEM HA'PANIM"
(b) (Rabah bar bar Chanah): They were not really Bavliyim,
they were Alexandriyim - because Chachamim of Eretz
Yisrael hate Bavliyim (because they did not return to
Eretz Yisrael with Ezra), they called them Bavliyim (i.e.
gluttons. Even though it is a Mitzvah to prevent Nosar,
these Kohanim used to eat it raw every year, even when it
could be cooked.)
(c) Support (Beraisa - R. Yosi): They were not really
Bavliyim, they were Alexandriyim - because Chachamim of
Eretz Yisrael hate Bavliyim, they called them Bavliyim.
(d) R. Yehudah: You comforted me (I am from Bavel.)
(a) (Mishnah): If the bread was put on the Shulchan on
Shabbos and the Bazichim were put on after Shabbos and
Huktar the next Shabbos, both are Pesulim (the Bazichim
are Mechusar Zeman, therefore they do not permit the
bread), Pigul, Nosar and Tamei cannot apply to the bread
(for it was never permitted);
(b) The same applies if the bread and Bazichim were put on on
Shabbos and the Bazichim were Huktar the next day.
(c) The same applies if the bread and Bazichim were put on
after Shabbos and the Bazichim were Huktar the next
1. Rather, they should leave the bread (and Bazichim)
on the Shulchan until the next Shabbos, for no Pesul
comes from leaving it on the Shulchan for many days
(Rashi - before the first Shabbos; Aruch - i.e. a
(d) (Gemara - Mishnah): The appointee told them to see if it
is time (light enough) for slaughter; when it is time,
the lookout says 'Barkai (is it light?)'
(e) Matasya ben Shmuel (the appointee) would ask him '(Is the
sky lit up) until Chevron?', he would answer 'Yes'.
1. Question: Why was this necessary?
(f) (On Yom Kipur,) when he said 'Barkai' the Kohen Gadol
2. Answer: Once, the moon came up and they mistook its
light for daylight; they slaughtered the Tamid,
(then they realized their mistake, it was Pasul,) it
was burned in Beis ha'Sereifah.
1. (The Mishnah gives another law of preparation for
Avodah.) A rule for Avodah in the Mikdash - one who
excretes must immerse; one who urinates must
Mekadesh (wash his hands and feet.)
(g) (R. Avin's father - Beraisa): Not only the Tamid, but
even Melikas Olas ha'Of or Kemitzas Minchah at night is
(Pasul, it is) burned in Beis ha'Sereifah.
(h) Question: We understand, if Melikah was Pasul, it cannot
1. But why is the Minchah Pasul - return the Kometz and
do Kemitzah again during the day!
(i) Answer #1 (R. Avin's father): Klei Shares are Mekadesh
even at the wrong time (since this Kometz became Kodesh,
a second Kometz cannot be taken.)
(j) Question (Beraisa): Anything offered during the day
becomes Kodesh (if put in a Kli Shares) during the day,
anything offered at (even) night (such as Minchas
Nesachim) becomes Kodesh during the day or night.
1. Inference: Anything offered during the day becomes
Kodesh during the day, but not at night!
(k) Answer: It does not become Kodesh to be offered, it
becomes Kodesh to be Nifsal.
(l) Question (R. Zeira - Mishnah): If the bread and Bazichim
were put on after Shabbos and the Bazichim were Huktar
the next Shabbos, it is Pasul;
1. Rather, they should leave the bread on the Shulchan
until the next Shabbos, for no Pesul comes from
leaving it on the Shulchan for many days.
(m) Rabah: This is a good question - however, the teaching of
R. Avin's father was a Beraisa, we must find an answer!
2. Summation of question: If Klei Shares are Mekadesh
at the wrong time, the bread should become Pasul (on
account of Linah) after Shabbos!
(n) Answer #2 (to Question (h) - Rabah): (Really, Klei Shares
are not Mekadesh at the wrong time;) the Tana holds that
night is not considered Mechusar Zeman, but days (i.e.
Lechem ha'Panim put on the Shulchan on Motzei Shabbos,
six days too early) is considered Mechusar Zeman.
(o) Question: In any case, when Shabbos night comes, it
should become Kodesh (it is now the proper day, just it
is night instead of day - we said that this is not
Mechusar Zeman) to become Pasul (at the end of the coming
Shabbos night, for it was on the Shulchan from Shabbos to
4) IS BAKING "DOCHEH" YOM TOV?
(p) Answer #1 (Rava): The case is, the bread was removed from
the Shulchan before (the first) Shabbos night.
(q) Answer #2 (Rav Ashi or Mar Zutra): Even if the bread was
left on the Shulchan on Shabbos night, it does not become
Kodesh then - since it did not become Kodesh when placed
on the Shulchan, it is as if a monkey put it on (it does
not become Kodesh until the proper time.)
(a) (Mishnah): Shtei ha'Lechem are eaten on Shavu'os - this
is never before the second day (from when they were
baked), and never later than the third day;
***** PEREK HA'MENACHOS VEHA'NESACHIM ****
1. If they were baked on Erev Shavu'os (it was not
Shabbos), they are eaten on the second day; if (they
were baked on the day before that because) Erev
Shavu'os was Shabbos, they are eaten on the third
(b) Lechem ha'Panim is never eaten before the ninth day, and
never later than the 11th day;
1. If they were baked on Erev Shabbos (it was not Yom
Tov), they are eaten on the following Shabbos, the
ninth day; if (they were baked on Thursday because)
Erev Shabbos was Yom Tov), they are eaten on the
10th day; (if they were baked on Wednesday because)
Rosh Hashanah was on Thursday and Friday), they are
eaten on the 11th day.
(c) The baking is not Docheh Shabbos or Yom Tov;
2. (Rashi - if the first day of Rosh Hashanah was
Thursday, the following Shabbos is Yom Kipur, they
are eaten the following night, but this is
considered the 11th day, for regarding Kodshim the
night is a continuation of the previous day. Tosfos
- if Thursday was Mekudash to be Rosh Hashanah, the
next day is Chol (mid'Oraisa), fresh Lechem ha'Panim
would be baked on Friday! The Mishnah discusses when
Thursday was not Mekudash to be Rosh Hashanah (but
we could not bake the Lechem ha'Panim lest witnesses
would come and the day would be Mekudash
retroactively), the bread baked on Wednesday is
eaten the next Shabbos, Erev Yom Kipur.)
(d) R. Shimon ben Gamliel says, the baking is Docheh (a
regular) Yom Tov, but not Yom Kipur.
(e) (Gemara - Ravina): Do not say that the opinion that
forbids offering Nedarim and Nedavos on Yom Tov agrees
that it is permitted mid'Oraisa, but a Rabbinic decree
forbids this lest people will delay bringing them until
Yom Tov (it is improper to leave Melachah to be done on
Yom Tov; alternatively, we are concerned lest they offer
it after the allowed time and transgress 'Bal Te'acher');
1. Rather, it is forbidden mid'Oraisa, like we find
regarding the baking of Shtei ha'Lechem and Lechem
ha'Panim - the first Tana forbids it on Yom Tov, and
we cannot say that this is a decree lest one delay
5) WHICH "KODSHIM" MAY BE REDEEMED?
(a) (Mishnah): If Menachos and Nesachim became Teme'im before
they were Mekudashos in a Kli Shares, they can be
(b) If they became Teme'im after Kidush, they cannot be
(c) Birds, wood, Levonah and Klei Shares cannot be redeemed
[(R. Gershom - even) after becoming Tamei - Shitah
Mekubetzes deletes this from the text], for redemption
(of Kedushas ha'Guf, intrinsic Kedushah) applies only to
(d) (Gemara - Shmuel): Menachos and Nesachim may be redeemed
before Kidush in a Kli Shares even if they are Tehorim.
1. Question: What is the reason?
(e) Question: The Mishnah says, *if they became Teme'im* they
can be redeemed!
2. Answer: Until Kidush Kli, they are considered
Kedushas Damim (only its value is Kodesh), which may
(f) Answer: Even if they are Tehorim, they can be redeemed -
the Mishnah discussed Teme'im for parallel structure to
the Seifa, if they became Teme'im after Kidush, they
cannot be redeemed.
(g) Objection: The law of the Seifa is obvious, Kedushas
ha'Guf may not be redeemed!
(h) Answer: We must teach it - one might have thought, since
a Ba'al Mum is called 'Tamei', Tamei Kodshim are like a
1. Even though a Zevach has Kedushas ha'Guf, it may be
redeemed through a Mum - the same should apply to
2. The Seifa teaches, this is not so, the Torah does
not compare a Ba'al Mum to Tamei Kodshim after
Kidush, for the latter may not be redeemed.