Shabbat Shalom. Or got burnt. What happened? Can I still throw the kometz (sacrificial handful)? I mean, the kometz is waiting in line. There’s a backup, okay? You’re on the queue. You’re on the way to the kometz. All of a sudden, some yo-yo touched the shirayim (remainder). So you’ve got to call out, “Hello, don’t throw that kometz.” Why? The remainder is no good. The kometz says, “Who cares about the remainder? These are kometz.” Machloket (disagreement). That’s this machloket. It’s still kosher. What’s a coin is viewed by animals, you forgot by the blood. The blood is ready to be thrown, and the meat became—so he tells that to the Kohen (priest): “Hello, don’t throw that blood.” The meat’s—who cares? One’s the meat, one’s the blood. Throw the blood. We can’t eat the meat. Too bad. Same thing here. Too bad. Throw the kometz. Put the kometz on the Mizbeach (altar). It’s all Pesukim (verses), by the way. It’s all based on the Rashod over there by the Korbanot (offerings), and you extrapolate from korban (offering) to Menachot as well.
Rav holds this disqualification applies only if the whole remainder became no good. Let’s say part became no good, but I still have a kezayit (olive-sized measure). I still have a kezayit. The Kohen could eat something, so it’s okay. The Gemara says, “Why are you only talking about Tameh (ritually impure)? Why don’t you tell me the other things also? It says three things: Tameh, burnt, or lost.” Why are you only talking about Tameh? We thought that when he said part is good, that’s only Tameh. But if the other part is lost, even part of it, even Rav would not say, according to Rabbi Yehoshua, that it’s not going to be good. Even something left over is significant enough, so you can keep throwing the kometz. Then, even if a portion was lost or burnt, I still have a portion left over. If you tell me a portion left over is nothing, you’re telling me this: the fact that something’s left over doesn’t mean nothing to me.
When the remainder is Tameh, is it good because it’s Tzitz (High Priest’s forehead plate)? So let the Tzitz work on the whole shirayim. Why can’t you burn the kometz because the shirayim became Tameh? If part of the shirayim became Tameh, you tell me it’s okay. Why? Pot? Pot doesn’t count. You see, the pot’s loss doesn’t count. It must be the whole thing. You tell me, “Oh, it’s the Tzitz.” Well, let the Tzitz work on the whole thing also. So there’s something wrong over there.
La'olam kisabash yuram iltay. Wheelie holes, leftover, it’s something significant. Initma wadina abud saruf (lost or burnt). You’re right. When Rav said, going to Rabbi Yehoshua, Tameh, he said, amen, also abud saruf. He just picked one of the three. Ha deka'amar itma (that which he said became impure): he’s just going in order. That was the first one it says, but it really applies to all three. How do I know? Because it’s Tanya (it was taught), Rosh HaOmer. All of this is in the Torah that we take from them: kezayit basar (meat), kezayit chelev (animal fat). So it’s like a man in a prophecy. Rosh HaOmer, if the left of the rest of the meat became disqualified, Tameh or something, but you have a kezayit or kezayit or chelev. Okay, side by side, either one is good enough to control the blood. I work at these, I’d say that he live. He can split; you can combine. Hip hilum is on the altar, hip but side you have to eat, too little, not combinable. And the record that I will buy a lot does my own lab is a side, but I say that I live. So it’s a nomination by the whole thing goes on the altar. There’s no difference, blood on the altar. No, I mean, no difference between fat or meat; both are going to be burnt anyway, so it’s combinable.
Even if the whole thing is left over, you don’t know the blood. I said, “What are we talking about blood? What had Menachah get in the blood?” Correct. Sorry, no, have Menachah get in the blood. Oh yeah, mention Minchah (meal offering). We talk about a korban that I have to throw the blood, and he tells me Minchah, the Minchah that comes with the korban—that means, if they exist, you can throw the blood, even if the Minchah no longer exists. Maybe like this: according to Rabbi Yehoshua, if the meat or the chelev doesn’t exist, he can’t throw the blood. So he says, “What about the Minchah? The meat doesn’t exist, and the fat doesn’t exist, but the libation Minchah that comes with it exists. It’s part of the korban, so if it exists, throw the blood on that.” You can’t throw the blood. That’s why he said, “How do I know even if there’s no meat, as long as there’s something?” Let’s see, you don’t find the—but you have the two kidneys and the diaphragm also goes on the altar. Is that good enough? When it comes to Menachah, even all of it exists, which implies Menachah is Menachad Nesachim (libation meal offering). Menachah is not Ezrok. I can make it like that. Menachad Nesachim is not part of it, so you cannot throw. But you tear it. Maybe you should, you should, yes, do it.
Hold on a second. Is this Israel? Hello, small capital, listen to me. I’m doing my daf. When Menachot now Chavav, did you learn it, Menachot Chavav? No, don’t stop me. That’s going to be later. This is Menachot. We’re learning if the meat or the chelev is left, is missing, could you throw the blood? Same thing by Minchah also. So we’re learning about that. Anyways, I can’t talk to you now because I’m doing the daf. I have a lot of people watching me. I’m going to wish you Shabbat Shalom. Talk to Asher. Don’t forget, next Thursday is my mother’s yahrtzeit (anniversary of death), Chaf Hei, so we’re going to arrange it. Nisim wants to go also. You have to call him if you know his number; otherwise, call me. And, yeah, tomorrow night is a yahrtzeit by Grandma, so I’ll talk to you. Thank you for calling me. Shabbat Shalom. Enjoy my grandson from Yerushalayim. The best call. Yeah.
So Rabbi Hanan argues, and he says anything you bring on the altar for the satisfying is enough to justify the zerikah (blood application). So it comes out like this. Rabbi Hanan said, “And not only something—as long as I throw something, it’s good enough. There’s no something that’s going on on the altar; you can throw the blood.” So what do I need to do that? So it’s called chelev and reiach nichoach (satisfying aroma). This could have chelev, but chelev only means fat, not the diaphragm, not the two kidneys. No something goes on the—it’s good enough, gives you a satisfying aroma. So even the Minchah also, let that be enough. Minchah nesachim, it also goes on the altar. Let me throw the blood for that. No, it has to be something really fat, something part of the animal itself. Something of the animal itself goes on the altar, you can throw the blood. Something ancillary to the animal, which is the Minchah nesachim, that doesn’t help me; I can’t throw the blood.
Go into this, Rabbi. The next part: the Mishnah teaches us another big chiddush (new insight). What do you do with the kometz? You took the kometz with your hand. You’ve got to put it somewhere. Right. Now it’s going to be a three-way machloket. First we have a machloket between the Chachamim and Rabbi Shimon. And a three-way machloket involving Rabbi Shimon. Wow. What do you do with it? Shelo b'kli sharet (without a service vessel), pasul (invalid). The kometz of the Chacham was not put in a certain vessel. No, you put the Chachamim out. You must take this kometz and put it in the service vessel. You did not; it doesn’t work. It does work.
Another halacha: let’s say you brought the kometz into two parts. That means it’s like this: you took the kometz, and now you said, “Well, it’s starting to break apart.” I put one in one vessel, one in another vessel, so I bring it in two phases. Also good, implying not three, not four. See that they come our memory that greater he had is one of the three rabbis of explainer, Rabbi Shimon. We had this a few times before. If you want to do it with your hand, what else do you do with your hand? He takes the blood with his right hand and puts it on the four corners. Only the right hand. So if you want to put the kometz, let them have the kometz in your hands. I don’t want to put it in a service vessel. I’m going to go straight to the altar. Put it down. In Rabbi Shimon and Rabbi Hayat, in Rabbi Shimon, yeah, you could do it, but right hand only.
B'kli (in a vessel), you want to put it in a vessel. B'kli, you want to put it in a vessel. B'kli, you want to put it in a vessel. B'kli, you want to put it in a vessel. Okay, you could put it in a vessel. Now I can take the vessel with my left hand and put it on the Mizbeach. That’s also good because Hashem is also thrown from B'kli Sharet, which may be held even in the left hand. Rabbi Shimon holds like that. That’s his own view. The other rabbi holds that he can’t throw with his left hand. You’ve got to use your right hand. So Rabbi Yehuda is explaining to Rabbi Shimon the reason for Rabbi Shimon: if you use your hands, it’s got to be the right hand; if you use the keli (vessel), it can be the left. That’s one shot.
This Abiyana says, “Listen, once the Kohen did kemitzah from the service vessel, I don’t need anything anymore. I can bring it up with my sash or an earthenware fire pot. I don’t need a service vessel or right hand.” He’s the most lenient in Rabbi Shimon. “Yes, Steve, you need some coffee? You need some soda? Okay, I’ll get more. No, make one here, ’cause you’re gonna miss—you don’t make it candy, it’s even better.” Once you did it from a kli, that’s it. I could put the kometz on my belt, on my belt, and then go to the Mizbeach and throw it up there. I don’t need the right hand, nothing.
He says, “No, you’re both wrong.” Rahman holds that even if Rabbi Shimon holds the kometz must be consecrated in a service vessel, the question is what to do after you first took the kometz from the Minchah: you must put them in this rabbi. So we have three opinions in Rabbi Shimon. Let’s see, we’re going to challenge the first rabbi. It says fats, limbs, or wood. They put them up either with your hands or with a vessel, right or left hand. This guy only being Rabbi Shimon, I could use the left hand and I don’t need to use a kli sharet. So it’s a question on the first rabbi. The first rabbi said you can use the right hand. He said you don’t. So he said, “Do you tell me I can scoot when I tell you, you say if you because it says so.” It says, Ben B'Yad B'mekli (both by hand and by vessel). Kli could be small. Yad has to be Yamin (right hand). So we got out of it.
Ta shema (come and hear): Nor Barayta Kemat So Shalom B'Kli Sha'aret Yiddikim Yitzah. Without being a service vessel. B'Ki Tsho Shalom B'Kli Sha'aret. Or you can’t wear it. Not a service vessel. B'A'Ilo B'Kter Shalom B'Kli Sha'aret. Or you put it up on the Mizbeach without B'Kli Sha'aret, pasul. B'Ladav B'Shema on Makhshirim (make valid). B'Antan Keli (vessel). If it’s put in a keli, it’s okay. Matan keli (placement in a vessel) means it doesn’t say kli sharet, even a keli, any keli. If the placement of that in a vessel was done in a non-sanctified vessel, this doesn’t fit. It has to be kind of in a kli sharet. So the Gemara says no, Rabbi Shimon says makshirim from matan keli and onward. First you have to put it in a kli sharet. If the words, you don’t need a kli sharet, again I’m going to avoid the question. That’s shema.
The third proof: Chachamim omnim komestam kli sharet, komestam kli sharet, komestam kli sharet. According to the rabbis, it’s very simple. Take your own kli sharet and you put it in a kli sharet, right? And then you put it on the Mizbeach with a kli sharet. That’s according to us. It’s very simple, Edward. Take it from a kli sharet, put it in a kli sharet, and then take it from a kli sharet and put it on the Mizbeach. So it’s all one thing. It says once you put this kemitzah from a kli, you can do anything you want. This does not require kemitzah in a kli. It’s not like a Rahman Bar Yitzhak. Again, the kemitzah has to scooch it. Give an answer by saying no, it doesn’t mean once you did kemitzah and you put a kli on it, now you can put anything you want.
Another proof against him. Listen to this great case. We had this before. He took the kometz in his right hand and he went like this: hand off, left hand, go back to the right hand. Bismallah, it’s in his left hand. Let’s say it’s in his left hand. Now he started having bad thoughts. What does it say? You put it in the right, went to the left, you have to return to the right. But if it’s in the left and you had bad thoughts, because thinking in the left hand doesn’t work, it’s insignificant. It’s in your left hand. You’re having thoughts; it doesn’t work. However, what happened like this? Let’s say it’s in your right hand. If you thought you’re going to do it outside the place, no karet (excision). It’s in your right hand. I’m going to do this beyond the time. Now the rabbis hold, once you put your left hand, that’s it, disqualified. Any thought after that is not going to help, not going to make a problem. According to the rabbis, being on the left hand is no good totally. No, I can go back to the right. That’s the reason for this.
Now what do the rabbis hold? If it’s in your hand, it’s not a problem. You know why? Because it needs to be in the vessel. It’s going to teach us a very big—I have to understand this very well—when it comes to doing the animal korban: Shechita (ritual slaughter), catching the blood, bringing it to the altar, and spilling it, you know, throwing it. Fall. Minchah has the fall also, a thing. Kemitzah is like Shechita. Putting it into a service vessel is like Kabbalah (receiving the blood). We see in the blood he’s saying, once you put it in the left hand, since the left hand is no good, it’s as if, by the blood, the blood poured out of the animal’s neck, went onto the floor, and you picked it up. What’s that like? Minchah and g, when the blood leaves the thing, you have to come below in the keli. If the blood goes right onto the floor, if the blood went into the keli and then fell on the floor, we hope you can pick it up, put it back. But if it went straight from the animal’s neck to the floor, too late, no good. They can’t get their blood. Here also, when it went to the left hand, no good. That’s why you—you can’t even do pigul (disqualifying intent). That’s the Chachamim, because Rabbi Shimon said, “You put it in the left, don’t worry, go back to the right.” That means you don’t need to go into the vessel. Like by blood, you won’t go into the vessel. This is a question against Rabbi Nachman. Rabbi Nachman said, even Rabbi Shimon, oh, you have to put it in the vessel. Here you see you don’t need a vessel. This one is refutation.
The question is, is this at least proof for the other rabbis? It is. It’s proof to him. When it’s on in the right hand, it has to be in the right hand. That’s all. Is it a problem? But B'yanai holds that the avodah (Temple service) has to be done even with a sesh. I don’t even need a hand. Here it says it has to be put back in the right hand. No. I’m going to go like the tanah (Tanna) of the right. I said the burning of the fat, who states according to Rabbi Shimon it could be done with the left hand. It would not be a kli sharet. I learned like the first baraita (early rabbinic teaching), the one we tried to scooch and said it’s two separate teachings. No, I hold like over there it says you don’t need a right hand; you can do even a left hand. So each rabbi, these two rabbis have a baraita on their side; the other one is refuted.
Next, you tell me if you divide the kometz into two and you threw it, it’s good. Two, not four, many more. It doesn’t matter. What’s the point of contention? Can I have a kometz less than two kezayit? Can I have a burning less than one kezayit? Kometz cannot be less than two, and a haktarah (burning on the altar) can be less than one kezayit. So if I have two and I divide, it becomes one. But if I divide it to more than that, I’ll have less than a kezayit. No good. You could do both. Even more than that. He said, “You have to have a kezayit, minimum two kezayit kometz, and burning is one.” When does the kometz allow the remainder to be? You put the kometz on the fire at the moment you put it on the fire. Boys. When the fire catches on to it, as soon as the fire—the kometz catches on fire. The fire has ignited most of it. It does not suffice to put it on the fire. Most must be lit.
You’re bringing me from Sedom. Listen to this. Why? Because it says, what does it say? You have to—the Minchah, the kometz, right? I see from Sedom, the word kitor ha'aretz (the smoke of the land) is like kitor hakivshan (like the smoke of a furnace). The smoke of the land, like the smoke of a furnace. Guess what? A furnace does not raise smoke until the majority is lit. So it’s got to be a majority. It says about, it’s on the fire called a light. The only thing that’s supposed to be at night is fat and the limbs: you stop putting them on after sunset, and they burn the whole night.
What about the things that are supposed to be burned in the day? What about those? Let’s say he brought them after sunset. The Gemara says, “What do you mean? You’re not supposed to—with sunset means right before sunset they put them on.” What’s halacha? They burn all night long. I didn’t know it’s okay. Minayat (extra word). Even those things. The Gemara says, “One minute, if you put it right with sunset, you can’t tell me the fire caught most of it. It’s too little time. At sunset you put the thing on the—how much could the fire catch on to it?” You’re right, the B'nai Ta'if. It was sunset. Leave it on the Mizbeach. Just leave it on the altar. But to allow the remnants, that’s got to be a majority. He said following sunset, like we said before, not with sunset.
We’re talking about not things that are going on the altar, but things that fell off the altar. You want to put them back on. Things that went off go back on. How could you put it back on once it falls off? It doesn’t lose its Mark. We learned once it was on the Mizbeach the right way, if it falls off even at night, you can put it back. V'yana said, if ketoret (incense) fell off, even particles, you can’t put it back on. Especially by ketoret. Here it says before ketoret, also you can put it back. It says, take off ketoret. You’re right. Ketoret goes off, you cannot put it back. Everything else could go.
Amar Batsi, keep us here in Menachot. Menachot is starting Menachot like we are. He had a question. Kometz you put on the altar. Then you put wood on top of it. Don’t forget, they always have to add wood. The guy comes in, it’s the wood on top of the Minchah. Is that the normal way to burn? No, you can’t burn like that. It’s unusual. You can’t have wood on top of it. We don’t know. Can you imagine? We don’t know. Let’s go to the Mishnah. You have the limbs on the altar and you put the wood on it. On the wood, not on the wood, either way, willy-nilly, it’s okay. Take again. We don’t know. Third question: put limbs on the side of the pyre. What’s the shah? You can’t ask me; it’s a question.
Ta'ala etzim (wood) ketib. The word al (on) means on the wood, not on the side. Don’t put it on the side. Ki tevayi lach el-ibadim al-besamuch. The word al doesn’t mean on; it means next to. Haqqana amy al-besamuch. O'dirmano, al-etzim dumed al-mezbe'ah. Ma ta'ma al mamash (literally on), afaqan ha'ma al mamash. The word sometimes—the word al means next to. But over here it says Mizbeach. Mizbeach, it’s got to be on the Mizbeach. So it’s got to be on the wood also. We don’t know. Take it. We left it open.