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Kometz Placed in a Kli Sharet

Menachot (3:4) | Yisrael Bankier | 3 days ago

Last week we learnt that the four avodot for a mincha offering was the kemitzah, placing it in a kli sharet, taking it to the mizbeach then offering it on the mizbeach. The Mishnah (3:4) records the debate regarding the case where the kemitzah was not placed in the kli sharet. The Chachacmim maintain that the mincha would be invalid, while R' Shimon disagrees. We shall try to understand R' Shimon's position.

The Gemara (26a) explains that R' Shimon's opinion is based on the pasuk that describes the mincha as a "kodesh kadashim, like a chatat, like an asham". The chatat and asham are different in that the kohen places the blood of the chatat on side of the mizbeach using his finger, unlike the asham where the kohen uses a kli (vessel). Since the mincha offering is connected to both, one has the option to use either method. More specifically, R' Yehuda the son of R' Chiya explained that if he wanted to offer it like a chatat then he would need to use his right hand (much like the placement of the blood that requires the right finger). If he wished to use the kli then he could even use his left hand.

The Griz (stencil) finds this distinction important. Recall that according to R' Shimon the korban is valid when the kemitzah is not placed in the kli. Consequently, one might have thought that even if he placed it in the kli it would not be considered an avodah. Since it appears optional, one could even do half by hand and half with the kli. The only difference between the "chatat" and "asham" routes, is whether there is a limitation on which hand can be used.

The Griz however argues that this is not the case. He cites Rashi who explains that the connection to the asham teaches that if the kometz was "kidesh (sanctified) in the kli sharet then he can use his left hand, like with the asham". The fact that Rashi uses the word kidesh, implies that it has a din (law) of kabalah. Furthermore, when the Gemara explains that if he wants to use his hand, Rashi explains that that is when it was not placed in the kli sharet. The implication is that if it had been placed in the kli sharet it takes on the status of avodat kli and he can no longer use his hand. This support this understanding that the methods are not just two different techniques in offering the mincha, but two different dinei hakravah -- laws or models in who they are offered*.*

The Griz refines this understanding further. The Tosfeta explains that R' Shimon maintains his position also with the menachot that are fully burnt (menachot nisrafot). One might ask that if this law is in the kometz that once it is in the kli, it takes on the law that it must be offered with the kli, then in the menachot nisrafot, that are in a kli how could it then be offered by hand? He explains that it is not a din in the kometz but rather in the avodah. In other words, once one begins with the avodat kli it must continues as such. Now since when the entire mincha offering is first placed in the kli sharet it is not an avodah, that avodah "track" has not yet been confirmed. That is why both methods can be used for the menachot nisrafot. It is only once avodat kli is performed, where the kemitzah is placed in the kli, that the kohen must continue performing the avodah in that way.

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