1)

(a)Initially, we think that Rebbi Yehudah says that a Minchas So'les is the pick of the Menachos - because the Torah mentions it first.

(b)Based on this principle, someone who declares that he will bring ...

1. ... an Olah - ought to give precedence to a bull, because the Torah mentions it first.

2. ... an Olah min ha'Tzon - ought to give precedence to a lamb (over a goat).

3. ... an Olah min ha'Of - pigeons (over young doves), all for the same reason.

(c)The Mishnah later discusses a case where someone undertakes to bring an Olah. According to the Tana Kama, Lechatchilah one should bring a lamb. Rebbi Elazar ben Azaryah maintains that - one should give precedence to a pigeon or a young dove.

(d)That Mishnah poses a Kashya on the reason that we just ascribed to Rebbi Yehudah in that - his silence is a clear indication that he agrees with it (despite the fact that the Torah first mentions a bull).

2)

(a)The real reason that Rebbi Yehudah refers to a Minchas So'les as Meyuchedes she'bi'Menachos is - because it is the only Minchah that is called a Minchah S'tam, without a descriptive title (like "Minchah al ha'Machavas" and "Minchah al ha'Marcheshes").

(b)When the Beraisa specifically gives Rebbi Yehudah's reason as Ho'il u'Pasach bo ha'Kasuv it means to say that - the Minchas So'les, which Rebbi Yehudah calls the pick of the Menachos because it has no descriptive title, is the one that is mentioned first in the Pasuk.

(c)True, Rebbi Yehudah specifically mentions Minchas So'les. Nevertheless, the Tana adds this additional Si'man - to help us remember which Minchah he is referring to.

3)

(a)Rav Papa asks whether someone who declares 'mi'Miynei ha'Minchah' might mean two kinds of Minchah, and he said 'Minchah' - because he was referring to all the Menachos, like the Pasuk in Tzav "ve'Zos Toras ha'Minchah".

(b)If alternatively, Minchah means literally one Minchah, the Noder said 'mi'Miynei' - meaning that he would donate one of the five kinds of Minchah.

(c)We try to resolve the She'eilah from our Mishnah Minchah, Miyn Minchah, Yavi Achas - implying that if he said 'Miynei Minchah', he would have to bring two.

(d)We refute the proof from there however, from the Seifa 'Menachos', 'Miyn Menachos', Yavi Shetayim - implying that if he said 'Miynei Minchah, he would have to bring one (leaving us without any indication at all).

4)

(a)We learned in a Beraisa 'Miyn Menachos alai', Yavi Sh'tei Menachos mi'Miyn Echad. We try to refute the inference 'Ha mi'Miynei Minchah', Chada (meaning just one Minchah, thereby resolving our She'eilah) - by countering with the inference Ha 'Miynei Minchah', Meivi Sh'tei Menachos mi'Sh'nei Miynim.

(b)We try to refute this however, by citing the continuation of the Beraisa (or perhaps it is a different Beraisa) 'Miynei Menachos alai', Meivi Sh'tei Menachos mi'Sh'nei Miynim, from which we can extrapolate Ha 'Miynei Minchah' - Chada.

(c)We nevertheless conclude that the Din may well be Meivi Sh'tei Menachos mi'Sh'nei Miynim, and the author of the Beraisa (which omits the case of 'Miynei Minchah'), is Rebbi Shimon - who permits the ten loaves of a Minchas Ma'afeh Tanur to comprise five Chalos and five R'kikin (as we have learned many times).

(d)Consequently, we will interpret 'Miynei Minchah' to mean - a Minchas Ma'afeh Tanur comprising two kinds (the Chada implied by the Beraisa).

5)

(a)'Mechtzah Chalos u'Mechtzah Rekikin' of Rebbi Shimon - incorporates any combination of ten loaves (5+5, 6+4, 7+3, 8+2 or 9+1).

(b)According to Rebbi Yirmiyah therefore, our Mishnah, which rules 'Pirashti, ve'Eini Yode'a Mah Pirashti', Yavi Chamishtan, cannot go like Rebbi Shimon - accoding to whom he would have to bring more than just five Menachos.

(c)In fact, assuming that Rebbi Shimon requires ten Chalos for every Minchah (like Rebbi Yehudah), then besides So'les, Machavas and Marcheshes) the Noder would have to bring - eleven Menachos (ten Chalos, ten Rekikin, 9 Chalos and 1 Rakik, 8 Chalos and 2 Rekikin, 7 and 3 and 6 and 4 (and vice-versa), and 5 and 5)

(d)According to Abaye however, based on Rebbi Shimon in a Beraisa (as we will explain shortly), one could get away with one Minchas Ma'afeh Tanur, even according to him (Rebbi Shimon) - by bringing ten Chalos and ten Rwkikin, and stipulating that whatever he declared that he would bring, is included in these twenty loaves, and the remainder will be a Nedavah.

6)

(a)The Beraisa discusses a Safek Nazir Tamei, Safek Tahor, or a Safek Metzora Muchlat Tamei, Safek Tahor. After sixty days - he is permitted to eat Kodshim.

(b)According to Rebbi Shimon, on the sixty-first day, he brings his Asham and Log of oil, and he stipulates that, assuming that he was Tahor to begin with - the lamb should be a Shelamim.

(c)Assuming that it is ...

1. ... an Asham, besides the fact that the oil requires placing on the Metzora's right thumb - it must also be Shechted on the north side of the Azarah, and eaten by male Kohanim, on that day and the following night (until midnight), Chumros that do not pertain to a Shelamim.

2. ... a Shelamim - it requires Semichah, Tenufah and Tenufas Chazeh ve'Shok (Chumros that do not pertain to an Asham).

7)

(a)Mar explains that generally speaking, Rebbi Shimon would not allow such a procedure Lechatchilah - because, assuming that the lamb is really a Shelamim, one is now decreasing the time-span during which it may be eaten (which increases the chances of having to burn it, should the Kohanim not manage to eat it in time).

(b)He nevertheless permitted it in the case of a Safek Metzora Tamei - to enable the Safek Metzora to eat Kodshim, which he will otherwise never be permitted to do.

(c)And this explains why Abaye establishes our Mishnah like Rebbi Shimon (which permits making such a condition even Lechatchilah [even thought it is not speaking about a Metzora]), because, since all the S'feikos are Menachos, which may all be eaten for one day and a night, there is no reason for Rebbi Shimon to apply the prohibition that applies to a Safek Asham, Safek Shelamim.

8)

(a)Rav Papa's problem with establishing Rebbi Shimon as the author of our Mishnah (in which case, the Noder brings as the Minchas Ma'afeh Tanur ten Chalos and ten Rekikin on which he stipulates, as we explained) is that - if the Noder undertook to bring ten Chalos or ten Rekikin, then he is now bringing half of each Minchah, and half of each Log of oil (instead of the whole).

(b)To which Abaye answered that - in Rebbi Shimon's opinion, someone who does so is indeed Yotzei.

9)

(a)The problem Rav Papa had with the two Kemitzah is that - in the event that he undertook to bring a Minchah consisting of half Chalos and half Rekikin, he ought to perform one Kemitzah from both combined, and not two.

(b)Abaye therefore required the Noder to stipulate, when taking one Kometz from the Chalos and one from the Rekikin that - if he undertook to bring Chalos and Rekikin independently, then each Kemitzah will pertain to its own kind; whereas if he undertook half of each, then both what he took from the Chalos and what he took from the Rekikin, should pertain half to the Chalos and half to the Rekikin.

(c)If, on the other hand, the Noder undertook to bring one Minchah of half Chalos and half Rekikin, Rav Papa asked further, he ought to perform one Kemitzah incorporating the two, to which Abaye replied that - here too, Rebbi Shimon holds that, if when making the Kemitzah, the Kohen finds that he has taken the entire Kometz either from the Chalos or from the Rekikin (on behalf of both), he is Yotzei (as we learned in the fifth Perek.

10)

(a)We have a problem with the oil however. In a case of Mechtzah Chalos, Mechtzah Rekikin, the Mosar ha'Shemen is returned to the Chalos (as we learned in Perek Kol ha'Menachos Ba'os Matzah). If the Minchah comprises only Rekikin - it is distributed among the Kohanim, leaving us with two contradictory rulings.

(b)We answer by establishing our Mishnah like Rebbi Shimon ben Yehudah Amar Rebbi Shimon, who rules that in the case of Mechtzah Chalos, Mechtzah Rekikin - he anoints the Rekikin like a Greek Chi, and the rest of the oil is eaten by is distributed among the Kohanim.