Menachos Daf 26 מנחוס דַף 26

The next Mishnah states that if the שירים of a minchah became tamei, were burned, or were lost before the kometz was offered on the מזבח, then according to Rebbe Eliezer’s opinion, that זריקה of a korban may be performed even if there is no meat to permit, this kometz may also be offered. But according to Rebbe Yehoshua’s opinion, that זריקה cannot be performed without meat to permit, this kometz cannot be offered. Rav says that Rebbe Yehoshua only invalidates the minchah if the entire שירים became tamei, but if some remained tahor, the minchah is valid. He holds שיורא מילתא – leftover part of שירים is significant, and the same would apply if some of the שירים were lost or burned and some remained. A Baraisa supports Rav’s statement, and additionally indicates that Rebbe Yehoshua allows זריקה not only if meat exists, but even if only חלב – sacrificial fats (or other sacrificial parts) exist, which the זריקה permits for burning on the מזבח. The source for this law is provided.

The next Mishnah states: שלא בכלי שרת פסול – if the kometz of a minchah was not placed in a service vessel for sanctification, it is invalid, but Rebbe Shimon validates it. Rebbe Shimon’s opinion is explained in three ways: (1) Rebbe Yehudah brei d’Rebbe Chiya says that a passuk describes a מנחה as "כחטאת וכאשם" – like a chatas and like an asham. This hekesh teaches: בא לעובדה ביד – if he comes to offer it by hand (without a כלי שרת), עובדה בימין כחטאת – he offers it with his right hand, like a chatas (whose blood is applied with the right hand); בכלי – if he offers it in a vessel, עובדה בשמאל כאשם – he can offer it even with his left hand, like an אשם. (2) Rebbe Yannai says that once he performed kemitzah from a כלי שרת, מעלהו ומקטירו אפילו בהמיינו – he may bring [the kometz] up and burn it on the מזבח even with his sash, ואפילו במקידה של חרש – and even in an earthenware pot, i.e., neither a כלי שרת nor the right hand is necessary. (3) Rav Nachman bar Yitzchak says that even Rebbe Shimon agrees that a kometz must be sanctified in a כלי שרת, and only allows the עבודות afterwards without a כלי שרת. This last explanation is later refuted.

Amoraim discuss: קומץ מאימתי מתיר שירים באכילה – when does the kometz permit the שירים in consumption? Rebbe Chanina says: משמשלה בו את האור – from when the fire catches on to [the kometz]. Rebbe Yochanan says: משתצית בו את האור ברובו – from when the fire ignited most of the kometz]. Rav Yehudah explained Rebbe Yochanan’s source: והנה עלה קיטור הארץ כקיטור הכבשן – and behold, the smoke of the land rose like the smoke of a furnace. אין כבשן מעלה קיטור – A furnace does not raise smoke עד שתצית האור ברובו – until the fire ignites most of [the burning item]. A Baraisa teaches that even דברים שדרכן ליקרב ביום – things whose way of sacrificing is by day, such as a kometz, לבונה, the קטורת, etc., which may be offered on the mizbeiach מבוא השמש – after sunset, which is emended to read: עם בא השמש – at sunset (i.e., just before), שמתעכלין והולכין כל הלילה – that they continue to be consumed the entire night. Since something offered just before sunset could not be mostly ignited before sunset, this Baraisa apparently proves that just the fire catching on to the kometz is considered הקטרה!? The Gemara answers: כאן לקלוט – [the Baraisa’s ruling] is for acceptance by the מזבח (that after catching fire before sunset, it will not be disqualified with לינה), כאן להתיר – whereas [Rebbe Yochanan’s ruling] is to permit it for consumption, and requires most of it to be ignited.