Menachot 100

אבל צבור יהא מביא שמביא חובה כיוצא בה ת"ל (שמות ל, ט) לא תעלו

but the community may offer [incense as a freewill-offering] since it offers the like as an obligation,<span class="x" onmousemove="('comment',' Sc. the daily incense-offering on behalf of the community.');">¹</span> Holy Writ therefore says, Ye shall not offer.<span class="x" onmousemove="('comment',' Ex. XXX, 9. The plural of the verb is used so as to refer to the whole community too.');">²</span>

יכול לא יעלו על מזבח הפנימי אבל יעלו על מזבח החיצון ת"ל (שמות לא, יא) את שמן המשחה ואת קטרת הסמים לקודש ככל אשר צויתיך יעשו אין לך אלא מה שאמור בענין

One might further think that [the community] may not offer it upon the inner altar but it may [offer it] upon the outer altar, Holy Writ therefore states, And the anointing oil an the incense of sweet spices for the holy place; according to all that I have commanded thee shall they do;<span class="x" onmousemove="('comment',' Ibid. XXXI, II. ih,hcj ,jbn kusd ivf h,hcj');">³</span> thus there is only offered that which is stated in the context! - R'Papa said, It is a case of 'it goes without saying'; thus, it goes without saying that a community may not offer [incense] upon the outer altar, for we find no such case; similarly that an individual may not offer [incense] upon the inner altar, for we find no such case.

אמר רב פפא לא מיבעיא קאמר לא מיבעיא ציבור על מזבח החיצון דלא אשכחן ולא מיבעיא יחיד על מזבח הפנימי דלא אשכחן אלא אפילו יחיד על מזבח החיצון דאשכחן בנשיאים הוראת שעה היתה:

But even an individual may not offer [incense] upon the outer altar, although we find that this was the case with the princes, for that was a special ruling. <big><b>MISHNAH: </b></big>THE HIGH PRIEST'S GRIDDLE-CAKES<span class="x" onmousemove="('comment',' I.e., the or , a meal-offering prepared on a griddle offered by the High Priest daily, consisting of a tenth of an ephah of fine flour, half of which was offered in the morning and the other half in the evening. Cf. Lev. VI, 12ff.');">⁴</span>

<big><strong>מתני׳</strong></big> חביתי כ"ג לא היו באין חצאין אלא מביא עשרון שלם וחוצהו מקריב מחצה בבקר ומחצה בין הערבים

MUST NOT BE BROUGHT IN [TWO SEPARATE] HALVES, BUT HE MUST BRING A WHOLE TENTH AND THEN DIVIDE IT, OFFERING A HALF IN THE MORNING AND A HALF TOWARDS EVENING. IF THE [HIGH] PRIEST THAT OFFERED THE HALF IN THE MORNING DIED AND THEY APPOINTED ANOTHER PRIEST IN HIS STEAD, [THE SUCCESSOR] MAY NOT BRING A HALF-TENTH FROM HIS HOUSE, NEITHER [MAY HE USE] THE REMAINING HALF-TENTH OF THE FIRST [HIGH PRIEST], BUT HE MUST BRING A WHOLE TENTH AND DIVIDE IT, OFFERING ONE HALF AND LEAVING THE OTHER HALF TO PERISH.

כהן שמביא מחצה שחרית ומת ומינו כהן אחר תחתיו לא יביא חצי עשרון מביתו וחצי עשרונו של ראשון אלא מביא עשרון שלם (מחצה) וחוצהו מקריב מחצה ומחצה אבד נמצאו שני חצאין קריבין ושני חצאין אובדין:

THUS THE RESULT IS THAT TWO HALVES ARE OFFERED AND TWO HALVES ARE LEFT TO PERISH. <big><b>GEMARA: </b></big>Our Rabbis taught: Had Scripture stated, 'For a meal-offering a half', I should then have thought that he must bring a half-tenth from his house in the morning and offer it and a half-tenth from his house in the evening and offer it; but Scripture states, Half of it in the morning,<span class="x" onmousemove="('comment',' Lev. VI, 13. 'Of it' signifies that there is before us a whole tenth but that only a half of it is to be offered.');">⁵</span>

<big><strong>גמ׳</strong></big> ת"ר אילו נאמר מנחה מחצית הייתי אומר מביא חצי עשרון מביתו שחרית ומקריב חצי עשרון מביתו ערבית ומקריב

that is, he must offer a half of the whole [tenth]. Thus he must bring a whole tenth and divide it, offering a half in the morning and a half towards evening.

ת"ל (ויקרא ו, יג) מחציתה בבקר ומחציתה בערב מחצה משלם הוא מקריב הא כיצד מביא עשרון שלם וחוצהו ומקריב מחצה בבקר ומחצה בין הערבים

Where the half that was to be offered towards evening became unclean or was lost, I might say that he should bring a half-tenth from his house and offer it, Scriptures therefore states, And half thereof in the evening,<span class="x" onmousemove="('comment',' Ibid. The inference is derived from the waw, 'and' at the beginning of this phrase, which is regarded as superfluous.');">⁶</span> that is, he must offer a half of a whole [tenth].

נטמא מחצה של בין הערבים או שאבד יכול יביא חצי עשרון מביתו ערבית ויקריב ת"ל מחציתה בבקר ומחציתה בערב מחצה משלם הוא מביא

Thus he must bring [another] whole tenth and divide it, offering one half and leaving the other half to perish; and so the result is that two halves are offered and two halves are left t perish. Where the High Priest that offered the half in the morning died and they appointed another High Priest in his place, I might say that he may bring a half-tenth from his house or that he may use the remaining half-tenth of the first [High Priest].

הא כיצד מביא עשרון שלם [מביתו] וחוצהו ומקריב מחצה ומחצה אבד נמצאו שני חצאין קריבין ושני חצאין אובדין

Scripture therefore states, 'And half thereof in the evening'; must offer a half of a whole [tenth]. Thus he must bring [another] whole tenth and divide it, offering one half and leaving the other half to perish; and so the result is that two halves are offered and two halves are left t perish.

כ"ג שהקריב מחצה שחרית ומת ומינו אחר תחתיו יכול יביא חצי עשרון מביתו או חצי עשרונו של ראשון ת"ל ומחציתה בערב מחצה משלם הוא מביא ומקריב

A Tanna<span class="x" onmousemove="('comment',' V. Glos. (s. v. b) .');">⁷</span> recited before R'Nahman: As for the half left by the first [High Priest] and the half left by the second, their appearance must first be spoiled<span class="x" onmousemove="('comment',' I.e., they should be kept overnight.');">⁸</span>

הא כיצד מביא עשרון שלם וחוצהו ומקריב ומחצה אבד נמצאו שני חצאין אובדין ושני חצאין קריבין:

and they are then taken away to the place of burning. Whereupon R'Nahman said to him, I grant you that the first<span class="x" onmousemove="('comment',' I.e., the half left over by the first High Priest.');">⁹</span>

תני תנא קמיה דר"נ מחצה ראשון ומחצה שני תעובר צורתן ויצאו לבית השריפה

should be treated so, since it was once valid for offering;<span class="x" onmousemove="('comment',' It therefore may not be burnt until it becomes invalid by being left overnight when 'its appearance becomes spoiled'.');">¹⁰</span> but as for the second, why must its appearance first be spoiled?

א"ל ר"נ בשלמא ראשון איחזי להקרבה אלא שני למה ליה עיבור צורה מעיקרא לאיבוד קא אתי

From the very outset it was intended for destruction, was it not?<span class="x" onmousemove="('comment',' It should accordingly be destroyed at once.');">¹¹</span> He who told you this rule must be a Tanna of the School of Rabbah B'Abbuha who has said that even piggul<span class="x" onmousemove="('comment',' Which is invalid by the law of the Torah. For piggul v. Glos.');">¹²</span>

דאמר לך מני תנא דבי רבה בר אבוה הוא דאמר אפילו פיגול טעון עיבור צורה

must have its appearance spoiled [before it is destroyed]. R'Ashi said, This rule may be even in accordance with the view of the Rabbis, for each half was valid for offering inasmuch as at the time when it was divided either the one half or the other half could have been offered.

רב אשי אמר אפילו תימא רבנן כיון דבעידנא דפלגי בהו אי בעי האי מקריב ואי בעי האי מקריב מיחזא חזו:

It was stated: How did they prepare the High Priest's griddlecakes? - R'Hiyya B'Abba said in the name of R'Johanan, They were first to be baked [in an oven] and then fried;<span class="x" onmousemove="('comment',' On a griddle after being smeared with oil. hbhp,');">¹³</span> R'Assi said in the name of R'Hanina, They were first to be fried and then baked.

איתמר חביתי כהן גדול כיצד עושין אותן רבי חייא בר אבא א"ר יוחנן אופה ואח"כ מטגנה רבי אסי א"ר חנינא מטגנה ואח"כ אופה

R'Hiyya B'Abba said, My view is more probable, for 'tufine'<span class="x" onmousemove="('comment',' Lev. VI, 14. is explained as a composite word. vtb vbhpt,');">¹⁴</span> signifies 'to be baked whilst still attractive'.<span class="x" onmousemove="('comment',' they must look fine at the time of baking, hence they must not be fried first for then they would be blackened somewhat by reason of the open griddle and the oil, and would not be so attractive. tb vbhpt,');">¹⁵</span>

א"ר חייא בר אבא כוותיה דידי מסתברא תופיני תאפינה נאה רבי אסי אמר כוותיה דידי מסתברא תופיני תאפינה נא

But R'Assi said, My view is more probable, for 'tufine' signifies 'to be baked when already half-done'.<span class="x" onmousemove="('comment',' : they must be half-done, i.e., fried in a griddle, before being baked.');">¹⁶</span> Indeed Tannaim differ with regard to it, for it was taught: 'Tufine' signifies 'to be baked whilst still attractive'.

כתנאי (ויקרא ו, יד) תופיני תאפינה נא רבי אומר תאפינה נאה רבי יוסי אומר תאפינה רבה אית ליה נא ואית ליה נאה

Rabbi says, It signifies 'to be baked when already half-done'. R'Dosa<span class="x" onmousemove="('comment',' So in all MSS. and in the parallel passages and in R. Gershom; in cur. edd. 'R. Jose'. vcr vbhpt, vtb');">¹⁷</span>

תנן התם חביתי כ"ג לישתן ועריכתן ואפייתן בפנים ודוחות את השבת

says, It signifies 'to be baked several times'.<span class="x" onmousemove="('comment',' . They must be baked once before the frying so that they should look attractive () at the time of baking, and also after the tb vfr frying so that they should be half-done () at the second baking. Var. lec. V. Rashi for other interpretations.');">¹⁸</span> He accepts the interpretation 'half-done' as well as the interpretation 'attractive'.

מנא ה"מ אמר רב הונא תופיני תאפינה נאה ואי אפי לה מאתמול אינשפה לה מתקיף לה רב יוסף אימא דכביש ליה בירקא

We learnt elsewhere:<span class="x" onmousemove="('comment',' Infra 96a.');">¹⁹</span> The kneading, the shaping and the baking of the High Priest's griddle-cakes were performed within [the Temple Court],<span class="x" onmousemove="('comment',' For the half-tenth measure, whereby the tenth of flour was divided, was anointed as a vessel of ministry, so that whatsoever was put into it was immediately hallowed and liable to be rendered invalid if taken out of the Temple Court.');">²⁰</span>

דבי ר' ישמעאל תנא תעשה ואפילו בשבת תעשה ואפילו בטומאה

and they overrode the Sabbath. Whence is this derived?<span class="x" onmousemove="('comment',' That the kneading etc. overrode the Sabbath.');">²¹</span>

אביי אמר אמר קרא (ויקרא ו, יג) סלת מנחה תמיד

- R'Huna said, Since tufine signifies 'to be baked whilst still attractive', if they were baked on the day before [t Sabbath] they would lose their freshness. R'Joseph demurred, Surely they could be preserved in herbs!<span class="x" onmousemove="('comment',' So as to retain their freshness.');">²²</span> In the School of R'Ishmael it was taught: It shall be prepared,<span class="x" onmousemove="('comment',' Lev. VI, 14.');">²³</span> even on the Sabbath; 'it shall be prepared', even in uncleanness. Abaye said, The verse says, Of fine flour for a meal-offering daily,<span class="x" onmousemove="('comment',' Ibid. 13.');">²⁴</span>