סתם מנחה

One of the many cases that we had in the Mishnah, one of the less technical cases, was if somebody says "Hareini mincha." If somebody says "I'm taking upon myself to bring a minchas nedava." So, the Tanna Kamma, the Rabbanan in the Mishnah, say "Yavi eizeh sheyeitzeh." You could bring any mincha that you want. Minchas soless, you could bring a minchas machvas, a minchas marcheishes. You could bring a minchas ma'afeh tanur or chalos or rekikin. By the way, in Rebbe Shimon's world, there's another bunch of options that you have in terms of mechsas chalos, mechsas rekikin, and pick the ratio and the proportion that you choose to pick it. Rebbe Yehudah, Rebbe Yehudah was cholek. He said "Yavi minchas soless." Now, if a person says "Hareini mincha," it's poshut what you have to do. You have to bring the minchas soless, and the reason is shehi meyuchad shebeminachos. Because it was the meyuchad shebeminachos. Like Mar bar Rabina said in a braisa, where the Tanna said "Hoylu posuk ba'akos of treila." That his side of shittas Rebbe Yehudah is it's because the Tanna was posuk by treila, or because the posuk was uh posuk by treila. Meaning that the minchas soless is the first one of the minachos that are mentioned, so it's for that reason that's the one that you're supposed to bring. There was a whole discussion in the Gemara how do you reconcile meyuchad shebeminachos with hoylu posuk ba'akos of treila. What does meyuchad shebeminachos even mean? Lamaskana, the Gemara said that meyuchad shebeminachos means it's the only mincha that has no shaim levai. What did the braisa mean when it said "Hoylu posuk ba'akos of treila"? It wasn't really being moisef anything, it's just a siman ba'alma. So, the tachadash ba'chav is a siman that Rebbe Yehudah gave us, this is another siman. Hoylu posuk by akos of treila. If you take a look at the Rambam in Hilchos Ma'aseh Korbanos, it's perek yud zayin, halacha heh. The Rambam says "Im hareini mincha." If somebody says "Hareini mincha," "Yavi achas michamesh minei minachos haba'os benedavah." You could bring one of the five minachos that are brought benedavah. If you take a look at the No'am Keilim, they all say the makor to the Rambam is the Mishnah in Maseches Menachos daf 81 amud beis, the first Mishnah of the last perek of Menachot. And the Rambam paskens like the Tanna Kamma, like the not like Rabbi Yehuda, which in absak makes sense because Rabbi Yehuda is a yachid against the who are the Rabbanan. And yachid against Rabbanan so not surprisingly the Rambam paskens that like Rabbi Yehuda because this is the first of the Menachot. The Rambam paskens like the Tanna Kamma, like the not like Rabbi Yehuda, which in >> [snorts] >> absak makes sense because Rabbi Yehuda is a yachid against the who are the Rabbanan. And yachid against Rabbanan so not surprisingly the Rambam paskens is mitzuyan Rashi in Chumash. Rashi right in the beginning of the parsha of the Menachot. This is Vayikra perek bet pasuk aleph. V'nefesh ki sakrif korban mincha l'Hashem soiles ye korbanai. V'yotzak aleha shemen v'nasan aleha l'vonah. Look there at Rashi. Soiles [snorts] ye korbanai. Omer are elai mincha stam. If somebody says are elai mincha stam maybe mincha soiles. He brings the mincha soiles. Shehi rishonah of the seven Menachot because this is the first of the Menachot. Rashi is quoting Shitas Rabbi Yehuda. As said the Mishneh Berurah that in the Rishonim it sounds like Rashi in this machlokes Rabbi Yehuda and the was machria like Rabbi Yehuda. Not like the and at first glance Rashi is speaking beer. Because why would Rashi go like Rabbi Yehuda to like the Rabbanan? The Rambam is correct in absak machlokes Rabbi Yehuda and the for sure like the Rabbanan. Yachid the Rambam against Rabbanan. I just to be clear machlokes Rabbi Yehuda and Rabbi Meir we spoke about that the other day. Rabbi Yehuda the posek Rabbi Meir the Bayit Rabbi. Of course like Rabbi Yehuda. Rabbi Yehuda against many of his baalei who are going to paskin like Rabbi Yehuda. But this is Rabbi Yehuda against all the Rabbanan. And yachid the Rambam against Rabbanan which is why the Rambam paskens the way he paskens. But Rashi in Chumash seems to be not that way. So the Mishneh Berurah says take a look at the Re'em. Rabbi Eliyahu Mizrachi's pirush on Rashi and you'll see how the Re'em was this Rashi. The Re'em asks this kasha. V'af al pi she'ein halacha k'Rabbi Yehuda >> [snorts] >> Rashi when he was this possuk he was Rashi And Rashi held it's more mashma Rashi says the rain we've explained this already many times. Referring to Rashi When he wrote his peers on he's not writing a Rashi. What does Rashi famously So says the rain throughout my commentary on Rashi I was to this Indian that Rashi's maharajah when it comes to his peers And Rashi says the Rashi says the rain And that's the case says the rain Rashi held that Rashi it's more Rashi. Why? So open the Rashi you'll see. The possuk says as follows If a person's going to bring a carbon Rashi his Rashi should be Skip possuk dalid. What's going to be if the person isn't just being carbon Rashi He wants to bring a Rashi Rashi. And Rashi Rashi Rashi carbon Rashi Rashi Rashi carbon Rashi It's only when he starts getting involved I wanted to be Azariah. want it to be Azariah. So then the Torah lays out a different mahalach of how you're supposed to do it. In pshuta shel mikra it sounds like "Omer re'eh l'ai mincha." The person that's benefesh ki sak karban mincha l'Hashem so'eles year karbanei. It's not so'eles year karbanei because he said "re'eh l'ai mincha so'eles." All he wants was a benefesh ki sak of karban mincha l'Hashem. We're telling you if that's what you took upon yourself so'eles year karbanei unless you tell me otherwise. Unless it's fi ki sak of karban mincha maftei'ach l'avochu l'chulu. So s'acht der Re'em that even though in the sugiyah in kabala in the kabala the halacha is like the chachamim, but when it comes to pshuta shel mikra Rabi Yehuda jumps off the page. Why is this interesting? It's interesting because there was a whole discussion in the gemara what Rabi Yehuda even meant. It's miyuchad shebe'menachos chiyuv pile ba'kasas chila. It's the only one of the menachos that have no shame l'vav. It's the pshuta shel mikra. Ad kedei kach the gemara's not reckoning with the pshuta shel mikra that we had all these different mahalachim what pshat Rabi Yehuda might be and none of them was the pshuta shel mikra. And by the way, all the pshatim that the gemara gave in Rabi Yehuda Rashi is not going with because Rashi knows the chachamim v'chayil Rabi Yehuda in that. And halacha is going to be like the chachamim, but there's a world of pshat. And in the world of pshat this is the pshuta shel mikra. It's a pele that this pshat didn't even make it into our sugiyah. Unless you're going to tell me that when the gemara says mai miyuchad shebe'menachos the less lay shame l'vav, this is really the oimek. The gemara means what the Re'em says. It's not the pashut pashut pshat in what the gemara means. But al kor panim again, I just thought it was a very very interesting ha'ara. Rashi is mefaresh the pasuk that Rabi Yehuda not like he not because he paskens like Rabi Yehuda. If Rashi would have written a Mishneh Torah like the Rambam in his perek 9 halacha hilchos mais korbanos what they should have written punklich what the Rambam wrote. It's just over here he was learning and al derech pshat and he was writing a commentary to explain the pshuta shel mikra. In the pshuta shel mikra he felt Rabi Yehuda's shita conforms much better and that's why he was mefaresh al pshitasei Rabi Yehuda not al pi the halacha, the shitah of the chachamim, and that's the first time.