MOSHE'S BURIAL SITE
The Romans asked the rulers of Beis Pe'or to show them Moshe's burial site. When they stood on the high place, it appeared to be below. When they stood below, it appeared to be above.
They split into two groups. To the ones above, it seemed to be below; to the ones below, it seemed to be above.
This fulfilled "no man knew the place of his burial."
(R. Chama b'Rebbi Chanina): Even Moshe does not know the place of his burial - it says, "no man knew...", and Moshe is called "the man of Hash-m." (Meshech Chachmah Devarim 34:6 - Moshe was so far from physicality, that he was a stranger to burial.)
Question (R. Chama b'Rebbi Chanina): Why was Moshe buried by Beis Pe'or?
Answer (R. Chama): This was to atone for Yisrael's sin with Pe'or.
Question (R. Chama): How can one fulfill "you will go after Hash-m"? "Hash-m is a consuming fire"!
Answer (R. Chama b'Rebbi Chanina): You go in Hash-m's ways;
Hash-m clothes the naked - "Hash-m made for Adam and his wife tunics of skin and clothed them." Also you should clothe the naked!
Hash-m visits the sick - "Hash-m appeared to him (Avraham) in Elonei Mamre." Also you should do so!
Hash-m consoles mourners - "after Avraham died, Hash-m blessed Yitzchak." Also you should do so!
Hash-m buries the dead - "He buried him in the valley." Also you should do so!
(Rav or Shmuel): They are called "tunics of skin" because they are made from skin;
(The other of Rav and Shmuel): They are called so because the skin benefits from them.
(R. Simlai): The beginning and end of Torah is bestowing Chesed.
The beginning - "Hash-m made for Adam and his wife tunics of skin and clothed them";
The end - "He buried him in the valley."
Rhetorical question (R. Simlai): Why did Moshe want to enter Eretz Yisrael. Was it to eat the fruit, or to be satiated from its bounty?!
Answer: Rather, he wanted to fulfill the many Mitzvos that apply only in Eretz Yisrael.
Hash-m: You want to receive the reward. I credit you as if you fulfilled them!
Suggestion: "Therefore I apportion to him among the great" - perhaps his portion is among the later Tzadikim, but not like the early ones.
Rejection: "And with the awesome he will share the spoils" - with Avraham, Yitzchak and Yakov, who were awesome in Torah and Mitzvos.
"Since he poured out his soul to die" - he gave himself over to die - "if not (You will not forgive them), blot me out."
"With sinners he is counted" - he is counted among those who died in the wilderness.
"He bore the sin of the many" - he atoned for the sin of the golden calf.
"For the sinners he was Mafgi'a" - he requested mercy for the sinners of Yisrael, that they should repent;
Mafgi'a refers to prayer - "do not pray for the nation... and do not be Tifga to Me."
THE OFFERING OF A SOTAH
(Mishnah): Her husband would bring her Minchah in a Mitzri basket (made of shoots that grow around a palm tree). He (the Kohen) puts it in her hands, to weary her.
All other Menachos (flour-offerings) are in a Kli Shares (a Kodesh Kli used for the Avodah) from the beginning until the end. This one starts in a Mitzri basket and ends in a Kli Shares;
All other Menachos require oil and frankincense. This one requires neither;
All other Menachos are from wheat. This one is from barley;
Minchas ha'Omer (brought on the second day of Pesach), even though it is from barley, is from choice barley and is thoroughly sifted. This is from (unsifted) flour.
R. Gamliel says, just like her actions were like those of an animal, also her offering is animal food.
(Gemara - Beraisa - Aba Chanan): The Minchah is put in her hands to weary her, so she will confess.
The Torah is so concerned for sinners, and all the more so, for those who do Hash-m's will!
Question: What is the source that the Torah is concerned for her? Perhaps the concern is that Hash-m's name not be erased!
Answer: He holds that she drinks before offering the Korban.
If the concern was to avoid erasing Hash-m's name, we would not weary her after it was erased!
(Mishnah): All Menachos (are in a Kli Shares from the beginning until the end).
Contradiction (Beraisa): The procedure of a Minchah: a man brings it from his house in a silver or gold basket, and puts it in a Kli Shares, and is Mekadesh it in a Kli Shares;
He puts its oil and frankincense on it, and brings it to the Kohen. The Kohen takes it to the Mizbe'ach, and brings it close to the southwest corner, at the edge. This suffices.
He removes the frankincense to one side, and takes a Kometz (the amount that fits in his three middle fingers when bent into his palm) from a place where the oil was absorbed well. He puts the Kometz in a Kli Shares, and is Mekadesh it in a Kli Shares;
He takes the frankincense and puts it on the Kometz. He takes it up and burns it in a Kli Shares (this will be explained). He salts it and puts it on the fire;
After the Kometz is offered, the remainder of the Minchah may be eaten. The Kohanim may mix it with wine, oil, and honey. The only Isur is to ferment it (make it Chametz).
The Beraisa says that one takes a Minchah from his house in a silver or gold basket (which is not a Kli Shares)!
Answer (Rav Papa): The Mishnah means that other Menachos begin in a Kli that could be a Kli Shares.
Inference: A Mitzri basket cannot be a Kli Shares.
Suggestion: The Mishnah is unlike R. Yosi b'Rebbi Yehudah:
(Rebbi): A Kli Shares made of wood is invalid;
R. Yosi b'Rebbi Yehudah permits this.
Rejection: The Mishnah is even like R. Yosi b'Rebbi Yehudah. He allows wooden Kelim only of quality.
R. Yosi b'Rebbi Yehudah surely agrees to "offer this to your governor" (something that one could not offer to an official may not be offered to Hash-m)!
(Beraisa): He puts it in a Kli Shares, and is Mekadesh it in a Kli Shares.
Suggestion: This teaches that a Kli Shares is Mekadesh its contents only if they were put in it with that intention.
Rejection: No. The Beraisa means, he puts it a Kli Shares, and it (automatically) becomes Mekudash in the Kli Shares.
(Beraisa): He puts its oil and frankincense on it and brings it to the Kohen. The Kohen takes it to the Mizbe'ach.
The Torah explicitly says so.
(Beraisa): He brings it close to the southwest corner, at the edge; this suffices.
Question: What is the source for this?
Answer: "... The Kohanim will offer it in front of Hash-m, to the face of the Mizbe'ach."
(Beraisa) Suggestion: Perhaps "in front of Hash-m" teaches that he brings it to the west side! (The Heichal is 30 Amos wide, exactly facing the 30 Amos between the corners on the west side of the Mizbe'ach.)
Rejection: It says "El Pnei ha'Mizbe'ach." (The Yerech (thigh) is the north, so the Panim (face) is the south.)
Suggestion: Perhaps "El Pnei ha'Mizbe'ach" teaches that he brings it to the south!
Rejection: It says "in front of Hash-m";
Resolution: He brings it close to the southwest corner, at the edge. This suffices;
Suggestion (R. Elazar): Perhaps he may bring it to the west side of the corner, or to the south side of the corner!
Rejection: If there are two verses, and if we fulfill the first, we can also fulfill the second; but fulfilling the second will not allow fulfilling the first, we fulfill the first, so we can fulfill both;
If we fulfill "in front of Hash-m" in the west, we neglect "El Pnei ha'Mizbe'ach";
We can fulfill "El Pnei ha'Mizbe'ach" in the south, and also "in front of Hash-m";
We do so by bringing it to the south side of the corner.
Question: How does this fulfill "in front of Hash-m"?
Answer (Rav Ashi): R. Elazar holds that the entire Mizbe'ach is in the north (so south of it faces the Heichal).
Question: Why does the Beraisa say 'this suffices'?
Answer (Rav Ashi): One might have thought that one must tilt the Kli to make the Minchah itself touch the Mizbe'ach. 'This suffices' teaches that this is not so.
Suggestion: Perhaps this is required!
Rejection: "He will bring it to the Kohen... he will bring it near the Mizbe'ach." Just like it is brought to the Kohen in a Kli, also it is brought near the Mizbe'ach in a Kli.
(Beraisa): He removes the frankincense to one side.
This is so the Kometz will not include any frankincense.
(Mishnah): If he took a Kometz, and it included a pebble or grain of sand or a drop of frankincense, the Kometz is invalid.
(Beraisa): He takes a Kometz from a place where the oil was absorbed well.
We learn from "from its fine flour and its oil", and "from its fine barley-flour and its oil."
(Beraisa): He puts the Kometz in a Kli Shares, and is Mekadesh it in a Kli Shares.
Question: Why must he Mekadesh it? He was already Mekadesh it (and the entire Minchah)!
Answer: A second Kidush is required, like we find regarding blood.
Even though the knife was Mekadesh the blood at the time of slaughter, one is Mekadesh the blood again by putting it in a Kli Shares. The same applies to the Kometz.
(Beraisa): He takes the frankincense and puts it on the Kometz.
We learn from "and all the frankincense on the Minchah."