Menachos Daf 27 מנחוס דַף 27

The next Mishnah begins a series of Mishnayos detailing various parts of mitzvos which are מעכב each other. This Mishnah discusses components of menachos: הקומץ מיעוטו מעכב את רובו – regarding a kometz, its small part is essential to its larger part (if any is missing, it is invalid). The same applies to the עשרון of flour, the wine of נסכים, and the שמן. The flour and שמן are מעכב each other, and the kometz and לבונה are מעכב each other. The Gemara presents derashos for all these laws. The next Mishnah lists parts of various korbanos which are מעכב each other, such as the two שעירים of Yom Kippur, and the two כבשים of Shavuos. Other components of korbanos, such as the three components of the פרה אדומה procedure (the עץ ארז, אזוב, and שני תולעת), and the four components of a metzora’s purification procedure (the above three, plus a pair of birds), are מעכב each other. The Mishnah lists הזאות which are מעכב each other: the seven הזאות of the פרה אדומה, the seven הזאות of Yom Kippur בין הבדים – between the poles of the ארון, and the seven הזאות on the פרוכת, and on the מזבח הזהב.

The Mishnah taught that the four מינים of the לולב are מעכב each other, because "ולקחתם" – and you shall take indicates לקיחה תמה – a complete taking. Rav Chanan bar Rava says they are only מעכב each other when he does not have them, but if he has them all, it is not מעכב to take them together in one bundle. This is challenged from a Baraisa which states about the ד' מינים: two of them (the אתרוג and palm trees) produce fruit, and two do not; העושין פירות יהיו זקוקין לשאין עושין – the one which produce fruit require those which do not produce fruit, and vice versa, and a person is not יוצא his obligation עד שיהו כולן באגודה אחת – unless they are all tied in one bundle. וכן ישראל בהרצאה עד שיהו כולן באגודה אחת – So too, for Yisroel regarding appeasement, they cannot obtain it unless they are all united in one group. The Gemara answers that the Rabbonon hold bundling the ד' מינים is not required, while Rebbe Yehudah holds it is. Even the Rabbonon agree it is a mitzvah to bundle them, because the passuk states: זה קלי ואנוהו – This is my G-d and I will glorify Him.

A Baraisa teaches that if the seven הזאות of the פרה אדומה were performed שלא מכווונות – not directed towards the opening of the Heichal, they are not valid. This is contradicted by another Baraisa, which teaches that such הזאות are valid!? Rav Chisda says this reflects a machlokes Tannaim: Rebbe Yehudah and the Rabbonon disagree about the punishment for entering the קדש הקדשים. After the machlokes is analyzed, it emerges that according to Rebbe Yehudah, the word "אל" in "אל פני הכפרת" – in front of the Cover (of the ארון) is דוקא – precise, since one is not liable for entering other parts of the קדש הקדשים, whereas according to the Rabbonon, "אל" is not דוקא, since one is liable for entering any part of the קדש הקדשים. Thus, according to Rebbe Yehudah, "והזה אל נכח" – and he shall sprinkle toward (the אהל מועד entrance) means specifically opposite the entrance, whereas according to the Rabbonon, this phrase is not precise, and sprinkling even not towards the אהל מועד is valid. Rava answers that according to the Rabbonon, only sprinkling westward would be valid (even not precisely towards the אהל מועד), but sprinkling towards north or south would not.