Menachot 48

Today's tough is Masechus Menachos stuff.

Menchess, the remark continues its discussion of the sheep and the

steh alachem, the two lobes of Shavuas and Anamadalif, we learn a

brysa. What happens if a person saw his four sheep instead of two

with the steh alachem? He's only supposed to take two.

So now he has his four sheep in front of him. What does he do? How does

it work? So it says over there in the brysa that he should take two sheep

out, sprinkle the blood Shaloli shema, then he's going to basically say the

blood that he's sprinkling on those two is not for the sake of those sheep.

And then on those two and then the sprinkles and then he sprinkles the blood

of the other two sheep, Lishmani does it correctly for the

for the original two sheep. Otherwise you're going to end up losing

the latter two as well. In other words, if the sprinkling would have been done

Lishmaf would have been done properly on the first two sheep, then the latter two

having previously been fit to have their blood sprinkled on them. He's back for

the sheep of Shavouts. So now if the first two would have would have

their blood sprinkled for that purpose, they're no longer fit to have their blood

sprinkled for any other offering. Comes up Yohanan and he argues, it's Hiyomer Lola Adam,

Amal Vachatae, these sheep should just get it. Do we really say to a person,

go and sin, go and do the wrong thing, go and make a go and make an error so that

you can gain in the end. Is this the Hashqafah? Is this the value that we have?

In other words, for the coin to sprinkle the blood of the first pair

Loli Shmaf. To do it, for the incorrect intention, just so the second pair stays fit.

So this idea was quoted as a proof by the mission of Sakhir, the Charles de Chuvos,

in Archaim, Semenkovchav Beis, quoting the Ramah, very interesting halachhan, the Ramah,

in Archaim, Semenreish, Ayin, Vav, Siv Beis, quoting over there from the Bala itter,

one of the hydraulic rishonim, the early commentaries who held that a Jew may ask a Gentile to

light a candle for a Shabbat's meal, since he holds that a mirror lagoy asking a Gentile

to perform a act, which is otherwise prohibited for the person to themselves, is permitted

when it's a Malachagamura, a full-fledged creative activity on Shabbat's, as long as it's

the Mako Mitzah, as long as it's in the situation of a Mitzah that needs to be performed.

You're allowed to have the Gentile to help you out. So the Ramah adds, based on this,

is some Khurrabim, Lahakel Bidavar, the Savot, the inner Yuhudi, the Halik Nehrol, the Tsar of Sudah,

bringing the Khurda Bala itter to ask a Gentile to light a fire for you, to have a candle,

to be able to eat your meal, be frat, the Sudah, Chanukah, Khatuna, Khatuna, omila, ve'in mochabiyadan.

Over there he says, all in particular, when it comes to a wedding feast or a bris-mila feast,

and we don't protest this activity. However, the Ramah himself concluded, Yash lahachmir,

not going to go so far, we're not going to start permitting other things over here,

Shinsar Agadol, Makam Shinsar Agadol, Darrova Poskim Khulkim, Osvar Azu, came along the

Qasus-Savsophers. The Ramah is basically saying to us, it's true that this is the

hether of the Bala Iptum, but we're not going to be so quick to just allow it, comes to

accept Sulfur and Shalsachus, Archaim Yuhud, and challenge the Ramah. How could a Gentile

perform a full-fledged Malakhadiraisa Torah-level braveded activity for a midst of purpose?

The Bala Iptur only permitted for Sudah Shabbat. Bala Iptur was only allowing this to happen

when it comes to Shabbat's meals, since it's a fixed need every single week, or because the Sudah

is for honoring Shabbat. And therefore, it wasn't forbidden to have the light lit for Sudah Shabbat,

but for a wedding feast or a bris-mila feast, they happen to be on Shabbat. It happens to be

that Shabbat. That's nothing to do with Kabut Shabbat. It's not the honor of Shabbat. It's not the

saying that he of the day. There's a mission of Sakhir then invoked, Argamar, that the permission

is when Amo Vakhat of Mitsu-Zoo, you're allowed to go and do this mistake, make a mistake on this

Mitsu, in order to keep Mitsu-Zoo so that you're going to end up at least salvaging something. And

that's what we have. We have the four sheep that are slaughtered. We end up at least getting two out

of the four. But we don't say, do the wrong thing. Chate, Qaday Shatisqabachera. So we're just going to say,

oh, now we're going to extend this and we're going to take it to some other realm that's not actually

connected to what's in front of us. And therefore, it's clear for the Bala Iter, only Sudah Shabbat,

only when it comes to the Shabbat's meal was permitted since that's going to be Amo Vakhatabat,

Shabbat, Qaday Shatisqabat, Shabbat, because that's what's right in front of us. We want the Shabbat

to be able to have that Sudah, but it would not permit anything beyond this.