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Menachos 110 - THE


(a) Question (Mar Kashisha brei d'Rav Chisda): How does R. Meir expound R. Yehudah's verse?
(b) Answer (Abaye - Beraisa): (Sancheriv came with a massive army to destroy Yerushalayim, he invited princes to witness his victory; Hash-m killed (virtually) the entire camp overnight.) Chizkiyah went outside and found princes in gold carriages; he made them vow never to serve idolatry - "Ba'Yom ha'Hu Yihyu Chamesh Arim b'Eretz Mitzrayim Medabros Sefas Kana'an v'Nishba'os la'Sh-m Tzevakos".
1. They went to Alexandria, built a Mizbe'ach and offered on it to Hash-m - "Ba'Yom ha'Hu Yihyeh Mizbe'ach la'Sh-m b'Soch Eretz Mitzrayim..."
(c) Question: What does it mean "Ir ha'Heres Ye'amer l'Echas" (the end of the former verse?)
(d) Answer (Rav Yosef): One of the cities, 'Beis Shemesh', will be destroyed.
(e) Question: How do we know that "Ir ha'Heres" means (city of) the sun?
(f) Answer: "Ha'Omer la'Cheres v'Lo Yizrach" ("Heres" is like "Cheres", 'Hei' and 'Ches' are interchangeable.)
(g) (Rav Huna): "Havi'u Vanai me'Rachok" - this refers to Yisraelim exiled to Bavel, their mind is settled, like sons;
(h) "U'Vnosai mi'Ktzei ha'Aretz" refers to those exiled to other lands, their mind is unsettled, like daughters (Ben Yehoyada - a young girl has many worries, if her father will be able to give a proper dowry, if she will find a husband, if she will bear children...young men (before they need to feed families) have less distractions.)
(i) (R. Aba bar Rav Yitzchak): (At longitudes) between the cities of Tzur (Tyre?) and Kartigni (Carthage?), people recognize Yisrael (Tosfos Gitin 8A (Rebbi); Rashi - the former honor of Yisrael, they do not impose on them a harsh yoke) and Hash-m (Rashi - and do not believe in idolatry);
1. West of Tzur and east of Kartigni, people do not recognize Yisrael nor Hash-m.
(j) Question (R. Simi bar Chiya): "Mi'Mizrach Shemesh v'Ad Mevo'o Gadol Shmi ba'Goyim" (everywhere people know Hash-m!)
(k) Rav: Are you really Simi (a great Chacham, yet you ask a poor question?)!
1. (West of Tzur and east of Kartigni) they call Hash-m the G-d of gods. (Drashos ha'Ran (9) - they think that other powers emanated from him. Maharsha - they do not recognize that He runs the world, they think that He gave power and authority to others to do this.)
(a) Question: (The verse continues) "*Uv'Chol Makom* Muktar Mugash Lishmi" - do people Maktir and Megish (bring Korbanos close) to Hash-m everywhere?!
(b) Answer (R. Shmuel bar Nachmani): It refers to Chachamim, who engage in Torah everywhere, it is considered as if they are Maktir and Megish.
(c) "U'Minchah Tehorah" - this is one who learns Torah in Taharah, i.e. after getting married (he is not distracted by lust.)
(d) Question: What does it mean "Avdei Hash-m ha'Omdim b'Veis Hash-m *ba'Laylos*" (Avodah is primarily during the day!)?
(e) Answer (R. Yochanan): Chachamim engage in Torah at night, it is considered as if they engage in Avodah.
(f) (Rav): "L'Olam Zos Al Yisrael" - this refers to Micha'el, the great angel, offering Korbanos on the Mizbe'ach (in the Mikdash in Shamayim);
(g) (R. Yochanan): It refers to Chachamim, who engage in laws of Avodah, it is considered as if the Mikdash was built in their days.
(h) Question (Reish Lakish): What do we learn from "Zos ha'Torah la'Olah la'Minchah vela'Chatas vela'Asham"?
(i) Answer #1 (Reish Lakish): One who engages in Torah, it is considered as if he offered Olah, Minchah, Chatas and Asham.
(j) Objection (Rava): If so, it should say '*Ve*la'Minchah'!
(k) Answer #2 (Rava): Rather, one who learns Torah does not need Olah, Minchah, Chatas and Asham (for Torah will protect him from sinning.)
(l) (R. Yitzchak): We learn from "Zos Toras ha'Chatas" and "Zos Toras ha'Asham" - one who engages in the laws of Chatas (or Asham), it is as if he offered that Korban.
(m) (Mishnah): It says "Ishe Re'ach Nicho'ach" regarding Olas Behemah, and Olas ha'Of, and Minchah - this teaches that it does not matter whether one does (offers) much or little (Tzon Kodoshim - even if he could afford a bigger Korban), as long as he intends l'Shem Shamayim.
(n) (Gemara - R. Zeira): We learn from "Mesukah Shenas ha'Oved Im Me'at v'Im Harbe Yochal" (whether he works much or a little, there is reward.)
(o) (Rav Ada bar Ahavah): We learn from "Bi'Rvos ha'Tovah Rabu Ochleha u'Mah Kisharon li'V'aleha (Ki Im Re'os Einav" - Kohanim get more to eat from a bigger Korban, but Hash-m cares only about the intent of the one who brought it.)
(p) (Beraisa - R. Shimon ben Azai): In the Parshah of Korbanos, it never says 'Kel' or 'Elokim', only 'Hash-m', so that polytheists will have no claim (Rashi - to say that different gods commanded to bring different Korbanos. Maharsha - 'Kel' and 'Elokim' sometimes refer to idols.)
(q) It says "Ishe Re'ach Nicho'ach" regarding a bull, the biggest Korban, and regarding birds, small Korbanos, and regarding Minchah- this teaches that it does not matter whether one does much or little, as long as he intends l'Shem Shamayim.
(r) Suggestion: Perhaps Hash-m needs to eat our Korbanos!
(s) Rejection: "Im Er'av Lo Omar Lach Ki Li Sevel u'Mlo'ah", "Ki Li Chol Chayso Ya'ar Behemos b'Harerei Elef. Yadati Kol Of Harim v'Ziz Sadai Imadi. Ha'Ochal Besar Abirim v'Dam Atudim Eshteh";
1. I did not command you to bring Korbanos for my desires, (and you will intend) in order that I will do your will in return;
2. Rather, you offer for your benefit - "LiRtzonchem Tizbachuhu" (it atones for you);
3. Alternatively - "Li'Rtzonchem Tizbachuhu", be aware of what you offer;
i. Question (Shmuel): What is the source that Misasek (one who did not intend for the action he did) is Pasul in Kodshim?
ii. Answer #1 (Rav Huna): "V'Shachat Es Ben ha'Bakar" - the slaughter must be l'Shem an ox (Korban).
iii. Shmuel: I knew that l'Chatchilah, it must be l'Shem the Korban - I asked, what is the source that this is Me'akev!
iv. Answer #2 (Rav Huna): "Li'Rtzonchem Tizbachuhu" - this is another source to require intent, therefore it is Me'akev.

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