Menachot 109

ובמחשבה מה תרומה גדולה בעין יפה אף תרומת מעשר בעין יפה

and by intention; and just as the 'great terumah' should be given generously so the terumah of the tithe should be given generously.<span class="x" onmousemove="('comment',' I.e., even more than a tenth, accordingly the previous objection that too much is given cannot stand.');">¹</span> But [there is yet a difficulty] from here, for R'Eleazar son of R'Jose said, M father used to take ten pressed figs from the cake in respect of the ninety [fresh figs] in the basket.

ומינה א"ר אלעזר בר רבי יוסי אבא היה נוטל עשר גרוגרות שבמקצוע על תשעים שבכלכלה אי אמרת בשלמא לכמות שהן אמרינן שפיר אלא אי אמרת כמות שהן בציר להו

Now if you hold that we measure in the condition in which it was before, it is well; but if you hold that we measure in the condition in which it is now, then too little is given [as tithe]!<span class="x" onmousemove="('comment',' For when reckoning by weight the quantity set aside, sc. ten pressed figs, would be much less than a tenth.');">²</span> When R'Dimi came [from Palestine] he reported in the name of R'Eleazar that the case of the pressed figs is different since they can be boiled and so restored to their former condition.

כי אתא רב דימי א"ר אלעזר שאני גרוגרות הואיל ויכול לשולקן ולהחזירן לכמות שהן

Our Rabbis taught: One may give fresh figs<span class="x" onmousemove="('comment',' By number.');">³</span> as terumah in respect of pressed figs in that place where it is the custom for figs to be pressed; but one may not give pressed figs as terumah in respect of fresh figs even in the place where it is the custom for figs to be pressed.

תנו רבנן תורמין תאנים על הגרוגרות במקום שרגילין לעשות תאנים גרוגרות ולא גרוגרות על תאנים ואפילו במקום שרגילין לעשות תאנים גרוגרות

The Master stated: 'One may give fresh figs as terumah in respect of pressed figs in that place where it is the custom for figs to be pressed'. This is so, then, only where there is this custom, but not where there is no such custom.

אמר מר תורמין תאנים על הגרוגרות במקום שרגילין לעשות תאנים גרוגרות במקום שרגילין אין במקום שאין רגילין לא

But what are the facts of the case? If there is a priest present, then why is this not allowed even where there is no such custom?

היכי דמי אי דאיכא כהן מקום שאינו רגיל אמאי לא והתנן מקום שיש כהן תורם מן היפה

Have we not learnt that wherever there is a priest present one must give the terumah from the choicest kind?<span class="x" onmousemove="('comment',' V. Ter. II, 4. Accordingly the best (i.e., fresh figs) must be given to the priest, irrespective of custom.');">⁴</span> Obviously then there is no priest present.<span class="x" onmousemove="('comment',' And therefore only dried figs which last longer should be set aside for the priest.');">⁵</span>

אלא פשיטא דליכא כהן אימא סיפא ולא גרוגרות על התאנים ואפילו במקום שרגיל לעשות תאנים גרוגרות ואי דליכא כהן אמאי לא והתנן מקום שאין כהן תורם מן המתקיים אלא פשיטא דאיכא כהן

Now read the next clause: 'But one may not give pressed figs as terumah in respect of fresh figs even in the place where it is the custom for figs to be pressed'. But if there is no priest present why is one not allowed to do so?

רישא דליכא כהן סיפא דאיכא כהן אין רישא דליכא כהן סיפא דאיכא כהן

Have we not learnt that where there is no priest one must give the terumah from that which is most durable?<span class="x" onmousemove="('comment',' In this case pressed figs.');">⁶</span> Obviously then there is a priest present.<span class="x" onmousemove="('comment',' And therefore dried figs may not be given to the priest but only fresh ones, even though the priest will press them later on, for it is the custom to do so.');">⁷</span>

אמר רב פפא שמע מינה דחקינן ומוקמינן מתניתין בתרי טעמי ולא מוקמינן בתרי תנאי

Must we then say that in the case of the first clause there is no priest present whilst in case of the second clause there is a priest present? - Yes. In the case of the first clause there is no priest present but in the case of the second clause there is a priest present.

<big><strong>מתני׳</strong></big> כל המנחות נילושות בפושרין ומשמרן שלא יחמיצו ואם החמיצו שיריה עובר בלא תעשה שנאמר (ויקרא ב, יא) כל המנחה אשר תקריבו לה' לא תעשה חמץ וחייב על לישתה ועל עריכתה ועל אפייתה

Said R'Papa, You may infer from this that we endeavour to interpret [two clauses of] a passage by suggesting two sets of facts rather than suggest that they represent the views of two Tannaim.<span class="x" onmousemove="('comment',' For one could have answered that in each case no priest was available and the reason why in the second clause one is not allowed to set aside dried figs is that the Tanna of this Baraitha is of the opinion that in every case the best must be given as terumah, even in the absence of a priest. This indeed is the opinion of R. Judah; v. Ter. loc. cit');">⁸</span> <big><b>MISHNAH: </b></big>ALL MEAL-OFFERINGS MUST BE KNEADED WITH LUKEWARM WATER AND MUST BE WATCHED LEST THEY BECOME LEAVENED.

<big><strong>גמ׳</strong></big> מנא הני מילי אמר ריש לקיש דאמר קרא (ויקרא ו, י) לא תאפה חמץ חלקם אפילו חלקם לא תאפה חמץ

IF ONE ALLOWED THE REMAINDER<span class="x" onmousemove="('comment',' I.e., what is left of the meal-offering after the handful has been taken out.');">⁹</span> TO BECOME LEAVENED ONE TRANSGRESSES A PROHIBITION, FOR IT IS WRITTEN, NO MEAL-OFFERING WHICH YE SHALL BRING UNTO THE LORD SHALL BE MADE LEAVENED.<span class="x" onmousemove="('comment',' Lev. II, 11. The prohibition of this verse refers to the meal-offering as a whole, i.e., before the taking out of the handful. That the remainder must not be leavened is derived from another verse; v. Gemara, infra.');">¹⁰</span>

והאי להכי הוא דאתא האי מיבעי ליה לכדתניא לא

ONE IS LIABLE FOR THE KNEADING AS WELL AS FOR THE SHAPING AND FOR THE BAKING. <big><b>GEMARA: </b></big>Whence is this derived?<span class="x" onmousemove="('comment',' That the remainder must not be leavened. V. prec. note.');">¹¹</span> - Resh Lakish said, It is written, It shall not be baked leavened: their position,<span class="x" onmousemove="('comment',' Ibid. VI, 10. The Heb. may be translated: 'their portion shall not be baked leavened'.');">¹²</span> that is, even their portion must not be baked leavened. And is this verse required for this purpose? But it is required for the following which was taught: Wherefore does the text say, It shall not