Menachot 154

<big><strong>מתני׳</strong></big> מכולם היה נוטל אחד מעשרה תרומה שנאמר (ויקרא ז, יד) והקריב ממנו אחד מכל קרבן תרומה לה' אחד שלא יטול פרוס מכל קרבן שיהו כל הקרבנות שוות שלא יטול מקרבן על חבירו (ויקרא ז, יד) לכהן הזורק את דם השלמים לו יהיה והשאר נאכל לבעלים:

<big><b>MISHNAH: </b></big>FROM EACH KIND [THE PRIEST] TOOK ONE TENTH PART AS TERUMAH,<span class="x" onmousemove="('comment',' , here meaning a select portion, or gift.');">¹</span> AS IT IS SAID, AND OF IT HE SHALL PRESENT ONE OUT OF EACH OFFERING AS TERUMAH UNTO THE LORD.<span class="x" onmousemove="('comment',' Lev. VII, 14.');">²</span> 'ONE': [MEANS] THAT HE MAY NOT TAKE WHAT IS BROKEN.'

<big><strong>גמ׳</strong></big> תנו רבנן והקריב ממנו מן המחובר אחד שלא יטול פרוס מכל קרבן שיהו כל הקרבנות שוות שלא יטול מן הקרבן על חבירו תרומה לה' איני יודע מכמה היא

OUT OF EACH OFFERING'-THAT EACH KIND OF OFFERING SHALL BE EQUAL,<span class="x" onmousemove="('comment',' There must be an equal number of cakes, namely ten, of each kind.');">³</span> [AND] THAT HE MUST NOT TAKE [THE TERUMAH] FROM THE ONE KIND OF OFFERING INSTEAD OF FROM ANOTHER.<span class="x" onmousemove="('comment',' The priest shall not take two cakes from one kind and none from another.');">⁴</span> IT SHALL BE THE PRIEST'S THAT SPRINKLETH THE BLOOD OF THE PEACE-OFFERINGS;<span class="x" onmousemove="('comment',' Lev. VII, 14.');">²</span>

הריני דן נאמר כאן תרומה ונאמר בתרומת מעשר (במדבר יח, כד) תרומה מה להלן אחד מעשרה אף כאן אחד מעשרה

BUT THE REST WAS CONSUMED BY THE OWNER'<big><b>GEMARA:</b></big> Our Rabbis taught: 'And of it he shall present': - of all of them joined together.<span class="x" onmousemove="('comment',' When the offering is about to be taken all the cakes must be together in one vessel.');">⁵</span> One: - that he may not take what is broken.

או כלך לדרך זו נאמר כאן תרומה ונאמר בבכורים (במדבר יח, כד) תרומה מה להלן אין לה שיעור אף כאן אין לה שיעור

Out of each offering: - that each kind of offering shall be equal. [and] that he must not take [the terumah] from the one kind of offering instead of from another.' As terumah unto the Lord': but I know not how much it [must be].

נראה למי דומה דנין תרומה שאין אחריה תרומה מתרומה שאין אחריה תרומה ואל יוכיח בכורים שיש אחריהן תרומה

I can, however, infer it by the following argument: it is written here 'terumah', and it is written there in connection with the terumah of the tithe 'terumah';<span class="x" onmousemove="('comment',' Num. XVIII, 26. The Levites were to offer a tenth part of the tithe which they had received from the people to the priest.');">⁶</span> as there it is on part in ten, so here it is one part in ten. Or perhaps argue this way: it is written here 'terumah', and it is written there in connection with the first-fruits 'terumah';<span class="x" onmousemove="('comment',' Cf. Deut. XII, 17: 'And the terumah of thy hand', which expression, according to Rabbinic interpretation, refers to the first-fruits. There was no prescribed measure for the first-fruits, v. Pe'ah I, 1.');">⁷</span>

או כלך לדרך זו דנין תרומה הנאכלת במקום קדוש מתרומה הנאכלת במקום קדוש ואל תוכיח תרומת מעשר שנאכלת בכל מקום

as there there is no fixed measure, so here there is no fixed measure. Let us then see to which of the two is this case most similar. We may infer the terumah which is not followed by any other offering from that terumah which is not followed by any other offering,<span class="x" onmousemove="('comment',' The terumah from the cakes of the thank-offering and the terumah of the tithe given by the Levites were both final offerings.');">⁸</span>

תלמוד לומר ממנו תרומה לה' וכתיב בתרומת מעשר ממנו תרומה לגזירה שוה

but let not the firstfruits enter the argument since they are followed by other offerings.<span class="x" onmousemove="('comment',' The offering of the first-fruits was the first');">⁹</span> Or perhaps argue this way: we may infer the terumah which must be eaten in a holy place from that terumah which must also be eaten in a holy place,<span class="x" onmousemove="('comment',' The terumah of the cakes of the thank-offering and the offering of first-fruits must be eaten within the walls of Jerusalem.');">¹⁰</span> but let not the terumah of the tithe enter into the argument seeing that it may be eaten in any place.

למדנו לתרומה שהיא אחד מעשרה אבל איני יודע מכמה היא חלה הריני דן נאמר כאן לחם ונאמר להלן בשתי הלחם (ויקרא כג, יז) לחם מה להלן עשרון לחלה אף כאן עשרון לחלה

The text therefore stated here, Of it. as terumah unto the Lord,<span class="x" onmousemove="('comment',' Lev. VII, 14.');">¹¹</span> and also there in connection with the terumah of the tithe, Of it as the terumah of the Lord,<span class="x" onmousemove="('comment',' Num. XVIII, 26.');">¹²</span>

או כלך לדרך זו נאמר כאן לחם ונאמר בלחם הפנים (ויקרא כד, ז) לחם מה להלן שני עשרונות אף כאן שני עשרונות

for the purpose of gezerah shawah.<span class="x" onmousemove="('comment',' V. GIos. As the offering from the tithe was one tenth so the terumah of the cakes must be one tenth.');">¹³</span> We have thus learnt that the terumah must be one part in ten, but I know not of what measure shall the [leavened] cakes be. I can, however, infer it by the following argument: it is written here bread',<span class="x" onmousemove="('comment',' Lev. VII, 13.');">¹⁴</span>

נראה למי דומה דנין מנחה הבאה חמץ עם הזבח ממנחה הבאה חמץ עם הזבח ואל יוכיח לחם הפנים שאינו בא חמץ עם הזבח

and it is also written in connection with the Two Loaves 'bread';<span class="x" onmousemove="('comment',' Ibid, XXIII, 17.');">¹⁵</span> as there there was one tenth [of an ephah] for each loaf, so here there must be one tenth for each cake. Or perhaps argue thus: it is written here 'bread', and also there in connection with the Shewbread it is written 'bread';<span class="x" onmousemove="('comment',' Ibid. XXIV, 7.');">¹⁶</span>

או כלך לדרך זו דנין מנחה הבאה מארץ וחוצה לארץ מן החדש ומן הישן ממנחה הבאה מארץ וחוצה לארץ מן החדש ומן הישן ואל יוכיחו שתי הלחם שאין באות אלא מן החדש ומן הארץ

as there there were two tenths for each loaf, so here there must be two tenths for each cake. Let us then see to which of the two is this case most similar. We may infer a meal-offering which is leavened and offered with an animal-offering<span class="x" onmousemove="('comment',' The cakes of the thank-offering are offered accompanying the animal-sacrifice and a part thereof is leavened.');">¹⁷</span>

תלמוד לומר (ויקרא כג, יז) ממושבותיכם תביאו לחם תנופה שתים שאין תלמוד לומר תביאו ומה תלמוד לומר תביאו שכל מה שאתה מביא ממקום אחר הרי הוא כזה מה להלן עשרון לחלה אף כאן עשרון לחלה

from another meal-offering which is leavened and is offered with an animal-offering,<span class="x" onmousemove="('comment',' The Two Loaves are leavened and are offered with the two lambs on the Feast of Weeks.');">¹⁸</span> but let not the Shewbread enter into the argument seeing that it is neither leavened nor offered with an animal-offering. perhaps argue this way: we may infer a meal-offering<span class="x" onmousemove="('comment',' The cakes of the thank-offering.');">¹⁹</span>

אי מה להלן שני עשרונות אף כאן שני עשרונות תלמוד לומר תהיינה

which may be offered either of the produce of the Land [of Israel] or of that grown outside it, from the new or the old produce, from that meal-offering<span class="x" onmousemove="('comment',' The Shewbread.');">²⁰</span> which also may be offered either of the produce of the Land or of that grown outside it, from the new or the old produce; but let not the Two offering of the produce and it was followed by the 'Great Terumah' and the various tithes.

למדנו עשרה לחמץ עשרה למצה מנין תלמוד לומר (ויקרא ז, יג) על חלות לחם חמץ

Loaves enter into the argument seeing that it must be offered of the new produce and of that grown in the Land. The text therefore stated, Ye shall bring out of your dwellings two wave-loaves.<span class="x" onmousemove="('comment',' Lev. XXIII, 17.');">²¹</span> Now the text need not have stated 'Ye shall bring';<span class="x" onmousemove="('comment',' For in the preceding verse (16) Scripture has already stated, Ye shall present a new meal-offering.');">²²</span>

נגד חמץ הבא מצה נמצאו עשרים עשרונות לחמי תודה עשרה לחמץ ועשרה למצה

why did it state 'Ye shall bring'? [To teach that] every other offering that you make of a similar kind<span class="x" onmousemove="('comment',' I.e., when leavened cakes are offered; this includes the thank-offering.');">²³</span> shall be like this; as in this case there was one tenth [for each loaf].

יכול עשרה שבמצה לא יהו כולן אלא ממין אחד תלמוד לומר (ויקרא ז, יב) אם על תודה יקריבנו והקריב על זבח התודה חלות מצות בלולות בשמן ורקיקי מצות משחים בשמן סלת מרבכת וגו' נמצאו שלשה עשרונים ושליש לכל מין ומין ושלש חלות לעשרון ונמצאו לחמי תודה ארבעים נוטל מהן ארבע ונותן לכהן והשאר נאכלים לבעלים

so [in the other case] must be one tenth [for each cake]. Should we not [rather say]. as in this case there were two tenths in all, so here there shall be two tenths in all?<span class="x" onmousemove="('comment',' I.e., two tenths for the ten leavened cakes.');">²⁴</span>

אמר מר והקריב ממנו מן המחובר אלא מעתה דכתיב (ויקרא ד, יט) ואת כל חלבו ירים ממנו התם מאי מחובר איכא

The text therefore stated, They shall be.<span class="x" onmousemove="('comment',' Ibid. XXIII, 17. V. infra as to the derivation of the law from this expression.');">²⁵</span> We have now learnt that ten [tenths] are required for the leavened [cakes], but whence do we know that ten [tenths] are required for the unleavened [cakes]? The text therefore stated, With cakes of leavened bread;<span class="x" onmousemove="('comment',' Ibid. VII, 13. In addition to, and in the same measure as, the unleavened cakes mentioned in the preceding verse (12) there must be leavened cakes.');">²⁶</span>

כדרב חסדא אמר אבימי דאמר רב חסדא אמר אבימי שלא ינתח בשר קודם שיטול אימורין

thus one must bring unleavened [cakes] in the same measure as the leavened [cakes] - It is thus established that there were twenty tenths for the cakes of the thank-offering, ten for the leavened [cakes] and ten for the unleavened. I might think that the ten [tenths] for the unleavened [cakes] were all of one kind [of cake]; the text therefore stated, If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil of fine flour soaked.<span class="x" onmousemove="('comment',' Ibid. 12.');">²⁷</span> Thus there were three and a third tenths for each kind, three cakes to every tenth; and thus there were forty cakes for the thank-offering.

אמר מר נאמר כאן תרומה ונאמר בתרומת מעשר תרומה

Four [cakes] were taken and given to the priest, and the rest was consumed by the owner. The Master said, 'And of it he shall present, of all of them joined together'. Consider then the verse, And all the fat thereof shall he take off from it;<span class="x" onmousemove="('comment',' Ibid. IV, 19. htn');">²⁸</span>

ונילף מתרומת (במדבר לא, כט) מדין דנין תרומה הנוהגת לדורות מתרומה הנוהגת לדורות ואל תוכיח תרומת מדין שאינה נוהגת לדורות

how can one apply here the ruling 'of all joined together'?<span class="x" onmousemove="('comment',' For it is assumed that the flesh of the animal is already cut up before the fat is taken off. V., however, Tosaf. s.v.');">²⁹</span> - [One must accept] the ruling of R'Hisda in the name of Abimi. For R'Hisda said in the name of Abimi, The flesh may not be cut up before the sacrificial portions have been taken off.<span class="x" onmousemove="('comment',' Thus when the fat is taken off the animal is 'joined together'.');">³⁰</span>

ונילף מתרומת (במדבר טו, כ) חלה תנא דבי ר' ישמעאל דנין דבר שנאמר בו ממנו (תרומת ה' מדבר שנאמר בו תרומה לה') לאפוקי תרומת חלה דלא נאמר בו ממנו תרומה לה'

The Master said, 'It is written here "terumah", and it is written there in connection with the terumah of th tithe "terumah".' Perhaps we should infer it from the terumah at Midian!<span class="x" onmousemove="('comment',' That portion of the spoil which was given to Eleazar the priest after the battle with the Midianites is described as 'terumah', and consisted of a five hundredth part. Cf. Num. XXXI, 28, 29.');">³¹</span> - We may infer the terumah that is binding for all times from that terumah which is also binding for all times, and let not the terumah at Midian enter into the argument since it was not binding for all times.

בעי רבא תרומת לחמי תודה חייבין עליהן מיתה וחומש או אין חייבין עליהן מיתה וחומש

Perhaps we should infer it from the terumah stated in connection with the dough-offering!<span class="x" onmousemove="('comment',' Cf. Num. XV, 19. The portion to be given as dough-offering is, according to the Rabbis, one twenty-fourth.');">³²</span> - A Tanna of the School of R'Ishmael taught: We may infer that matter in connection with which there is written, Of it. as terumah unto the Lord,<span class="x" onmousemove="('comment',' Lev. VII, 14, with reference to the cakes of the thank-offering.');">³³</span>

כיון דאיתקש לתרומת מעשר כתרומת מעשר דמי או דלמא (ויקרא כב, יד) בו וחמשיתו מיעט רחמנא

from that matter in connection with which there is also written, Of it as the terumah of the Lord;<span class="x" onmousemove="('comment',' Num. XVIII, 26, with reference to the terumah of the tithe.');">³⁴</span> hence the terumah of the dough-offering is excluded since there is not stated in connection therewith 'Of it as terumah unto the Lord'. Raba raised this question: By [eating] the terumah of the cakes of the thank-offering does one incur the penalty of death [at the hands of heaven] or the liability of the added fifth or not?<span class="x" onmousemove="('comment',' If a non-priest deliberately ate terumah of produce (either the great terumah or the terumah of the tithe) he would incur the penalty of death at the hands of Heaven, and if inadvertently he would be liable to make restitution and add a fifth to the repayment. The question raised is whether these rules apply to the cakes given to the priest as terumah from the thank-offering or not.');">³⁵</span>

מדמעת או אינה מדמעת תיקו

Since it has been compared with the terumah of the tithe, then in this respect too it is like the terumah of the tithe; or perhaps the Divine Law has excluded [this terumah] by the expressions 'therein'<span class="x" onmousemove="('comment',' Lev. XXII, 9 and 14 respectively. These expressions are used specifically');">³⁶</span> and 'the fifth part thereof'.<span class="x" onmousemove="('comment',' Lev. XXII, 9 and 14 respectively. These expressions are used specifically');">³⁶</span> Does it render [other cakes into which it may fall] subject to the law of terumah<span class="x" onmousemove="('comment',' And the entire mixture is forbidden to non-priests like the terumah of produce.');">³⁷</span>

אמר מר תלמוד לאמר תהיינה מאי תלמודא

or not? - These questions remain undecided. The Master said, The text therefore stated, 'They shall be'. How is this<span class="x" onmousemove="('comment',' That ten tenths are required for leavened cakes of the thank-offering.');">³⁸</span> intimated in the text?