Menachos Daf 60 מנחוס דַף 60

The next Mishnah states: יש טעונות הגשה ואין טעונות תנופה – there are offerings which require “bringing near” (to the מזבח) but do not require waving, some require both, some require only תנופה, and some require neither. This Mishnah lists all offerings which require הגשה but not תנופה, which are ten types of מנחות (the same as the ten listed on the previous Daf, except that the last minchah is a מנחת חוטא instead of the מנחת העומר). Rebbe Shimon disputes two of the menachos listed by the Tanna Kamma, arguing that a מנחת כהנים and a מנחת כהן משיח do not require הגשה, because these מנחות do not require any kemitzah (since they are entirely burned on the מזבח), וכל שאין בהן קמיצה אין בהן הגשה – and any [menachos] which do not require kemitzah do not require bringing near. The other categories are detailed in the next Mishnah.

A Baraisa says that והבאת את "המנחה" – and you shall bring “the minchah” teaches that הגשה of the entire מנחה is required, not just the קומץ. The word "את" requires הגשה for מנחת חוטא. Rebbe Shimon continues that "והבאת" requires הגשה for the מנחת העומר, about which a passuk says "והבאתם". "והקריבה" – and he shall present it requires הגשה for מנחת סוטה. Rebbe Yehudah disagrees and says that "והבאת" teaches that מנחת סוטה requires הגשה, and the הגשה requirement for מנחת העומר is derived from a צד השוה: although a מנחת חוטא is brought from wheat (whereas the עומר is from barley), and a מנחת סוטה is uniquely לברר עון – to clarify a sin, both together teach that מנחת העומר also requires הגשה. Rebbe Shimon argues that מנחת העומר cannot be derived from a צד השוה between מנחת חוטא and מנחת סוטה, שכן מצויין – because they are frequent (since they can be brought as often as necessary, even a hundred times a year), whereas the מנחת העומר is only once a year!? Rebbe Yehudah responds: אדרבה הא מצוייה טפי – On the contrary, [מנחת העומר] is more frequent; הנך זימנין דלא משכחת לה כלל – at times those (מנחת חוטא and מנחת סוטה) are not brought at all.

The Baraisa questions the respective derashos of the Tannaim from "והבאת", saying that perhaps it means to teach שיחיד מתנדב ומביא מנחה אחרת – that an individual can donate and bring a different minchah, חוץ מאלה שבענין – aside from these [menachos] listed in the subject of voluntary menachos. For one might make a logical argument: the ציבור brings an obligatory minchah from wheat (the שתי הלחם), and brings an obligatory minchah from barley (the עומר); אף יחיד שמביא מנחה מן החיטין נדבה – so too, an individual, who brings a voluntary minchah from wheat, יביא מנחה מן השעורין נדבה – he should be able to bring a voluntary minchah from barley. The Torah therefore writes "אלה" – these, teaching: אין לי אלא אלה – I only have these [menachos], and no others. Thus, the word "והבאת" remains to be darshened as the Tannaim did above.