Talmud Bavli
Talmud Bavli

Talmud for Menachot 41:19

אמר אביי וכן לקדירה

What is the meaning of tebonehu? - Rabbah B''Ulla said, This is what was meant: I might have thought that one should heap the salt upon it as straw in clay. If so, said to him Abaye, it should have said yetabnenu!<span class="x" onmousemove="('comment',' (or) , denom. of 'straw', meaning 'to mix with straw', 'to put in much straw', and then to apply a large quantity (of any substance) '. ubbch');"><sup>32</sup></span> Rather said Abaye: I might have thought that one should pile up the salt like a building. If so, said Raba to him, it should have said yibnenu!<span class="x" onmousemove="('comment',' , implying building up row upon row.');"><sup>33</sup></span> Rather said Raba: I might have thought that it meant tebonehu. And what does tebonehu mean? R'Ashi explained: I might have thought that one should apply to it [salt] only to give it a taste,<span class="x" onmousemove="('comment',' I.e., only a small quantity of salt, just a sprinkling in order to give it a taste.');"><sup>34</sup></span> just as the understanding,<span class="x" onmousemove="('comment',' Just as the understanding gives 'taste' and distinction to man (Rashi) . Or, that one might 'understand' that salt has been sprinkled on it');"><sup>35</sup></span> the verse therefore stated, Thou shalt season. How should one do it? One takes the limb, spreads salt over it, turns it over and again spreads salt over it, and then offers it. Abaye said, And so, too, it should be done for [cooking meat in] the pot.<span class="x" onmousemove="('comment',' I.e., the meat must be salted on both sides.');"><sup>36</sup></span>

Jerusalem Talmud Maaser Sheni

HALAKHAH: 7This and the following paragraphs (up to Note 35) are also in Yoma 8:3 (fol. 45a), Ševu‘ot 3:2 (fol. 34b). The parallel discussion in the Babli is Ševu‘ot 22b–23a.“Second Tithe is to be used for eating,” etc. It is to be used for eating, since eating is written regarding it8Deut. 14:23.. For drinking, since drinking is included in eating. From where that drinking is included in eating? Rebbi Jonah understood if from the following (Lev. 17:12): “Therefore, I said to the Children of Israel, no person among you may eat blood.” Where do we hold? If about congealed blood, did we not state9Tosephta Tahorot 2:5.: “Congealed blood is neither food nor drink”? So we must hold as is10Fluid blood., and the Torah called it “eating.” But did we not state11Babli Ḥulin 120a, Menaḥot 21a.: “If he mashed the fat12The fat of domestic animals which from sacrifices is burned on the altar and from profane meat is forbidden as food. and sipped it, congealed the blood and ate it, he is guilty!” How does Rebbi Jonah explain? It is neither food, to accept the impurity of food, nor drink, to accept the impurity of drinks13The Tosephta Tahorot adds explicitly: “If he thought of [the congealed blood] as food, it accepts the impurities of food.” The argument of R. Jonah is not acceptable..
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