Nedarim 24

Chapter 24

א והא תרומת לחמי תודה לאחר זריקת דמים היא

1 But the terumah of the thanksgiving loaves is [forbidden] only after the sprinkling of the blood!<span class="x" onmousemove="('comment',' This itself is disputed. The view of R. Eliezer b. Simon is adopted here. Since, by deduction, this vow is binding, we evidently regard the reference as being to the present state. ');">1

ב אימא כתרומת הלשכה אסור

2 — [No.] Infer thus: [If he vows,] 'as the terumah of the shekel-chamber,'<span class="x" onmousemove="('comment',' This refers to a special fund kept in the Temple for various purposes. mainly congregational sacrifices; Shek. III, 2: IV, 1. — This is the deduction to be made, not the previous one. ');">2

ג אבל תרומת לחמי תודה מאי מותר ליתני לחמי תודה וכל שכן תרומתו הא קא משמע לן תרומת לחמי תודה תרומתו היא

3 he is forbidden. But what if [he said,] 'as the terumah of the thanksgiving loaves,' he is permitted? Then let him [the Tanna] state the terumah of the thanksgiving loaves, then how much more so 'his terumah'!<span class="x" onmousemove="('comment',' If a vow referring to the terumah of the loaves of a thanks-offering is invalid, though in their origin their own prohibition is due to a vow, how much more will a vow referring to other terumah, which is Divinely forbidden, be valid. Also, it is a general rule that there is a preference for teaching the less likely, so that the more likely may be deduced therefrom a minori. ');">3

ד ואי בעית אימא תרומת לחמי תודה נמי קודם זריקת דמים הוא כגון דאפרשינהו בלישה

4 — He teaches us this: The terumah of the thanksgiving loaves is 'his terumah'.4

ה וכי הא דאמר רב טובי בר קיסנא אמר שמואל לחמי תודה שאפאן בארבע חלות יצא והכתיב ארבעים למצווה

5 Alternatively, the terumah of the thanksgiving loaves may also mean before the sprinkling of the blood,5

ו והא בעי למשקל תרומה וכי תימא דשקיל חדא ריפתא על כולה והתנן אחד מכל קרבן שלא יטול מקרבן על חבירו וכי תימא דשקיל פרוסה מכל חד וחד והתנן אחד שלא יטול פרוסה

6 e.g., if it was separated during the kneading [of the dough].<span class="x" onmousemove="('comment',' Although the loaves become sanctified only by the sprinkling of the blood, according to our premise, yet if the terumah was separated in the dough, it is consecrated. ');">6

ז אלא דאפרשינהו בלישה דשקיל חדא מחמץ וחדא מן חלות וחדא מן רקיקים וחדא מן רבוכה

7 Even as R. Tobi b. Kisna said in Samuel's name: If the thanksgiving loaves are baked as four loaves [instead of forty], it suffices. But does not the Writ state forty?7

ח לימא כתנאי הרי עלי כבכור רבי יעקב אוסר ורבי יהודה מתיר

8 — As a meritorious deed. But terumah has to be taken therefrom?8

ט היכי דמי אי נימא לפני זריקת דמים מאי טעמא דמאן דשרי ואי לאחר זריקת דמים מאי טעמא דמאן דאסר אלא לאו

9 And should you answer that one loaf is taken for all, — but we learnt: [And of it he shall offer] one out of each oblation:9 'one' teaches that terumah is not to be taken from one oblation for another?10 And should you say that a piece is taken from each, — but we learnt: 'One' teaches that a piece is not to be taken? But it must be that he separates it during kneading, taking one [part] of the leaven, one of the unleavened cakes, one of the unleavened wafer, and one of the fried cake;11 [so here too]. Shall we say that this is dependent on Tannaim? [For it was taught: If one says,] 'This be unto me as a firstling,'12 R. Jacob forbids it, while R. Jose permits it. Now, how is this meant? If we say, before the sprinkling of the blood:13 what is the reason of him who permits it? If after, on what grounds does the other forbid it? But it surely [means]

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