Study Guide Menachot 75. How exactly were the meal offerings prepared – step by step details are discussed. What are the differences in the process between the different types as relates to the adding of the oil and the breaking up into pieces? Does one make hamotzi or mezonot on a kugel baked with chunks of bread inside? How is the halacha potentially derived from the laws of meal offerings?
This week’s learning is dedicated by Medinah Korn in loving memory of her mother, Rosalie Katchen, Shoshana Raizl bat Avraham Yehoshua ve-Baila Toibe, z”l, on her 25th yahrzeit. She left a profound legacy for her family and many devoted friends who continue to learn from her to this day. Yehi zichra baruch.
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This week’s learning is dedicated by Medinah Korn in loving memory of her mother, Rosalie Katchen, Shoshana Raizl bat Avraham Yehoshua ve-Baila Toibe, z”l, on her 25th yahrzeit. She left a profound legacy for her family and many devoted friends who continue to learn from her to this day. Yehi zichra baruch.
Menachot 75
מה כאן מתן שמן בכלי אף להלן מתן שמן בכלי ומה להלן יציקה ובלילה אף כאן יציקה ובלילה:
Just as here, with regard to the deep-pan meal offering, the placement of oil in an empty utensil is required, to which the flour is added only afterward, so too there, with regard to the meal offering prepared in a shallow pan, the placement of oil in an empty utensil is required. And just as there, with regard to the meal offering prepared in a shallow pan, pouring and mixing are required, as the verse states: “Mixed with oil…and pour oil upon it” (Leviticus 2:5–6), so too here, with regard to the deep-pan meal offering, pouring and mixing are required.
חלות בוללן דברי רבי וחכמים אומרים סולת:
§ The mishna teaches: With regard to meal offerings that come as loaves, i.e., those prepared in a shallow pan or deep pan or those baked in an oven, it is after the flour has been baked into loaves that one breaks them into pieces and mixes them with oil; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: It is with fine flour, before the baking, that one mixes the oil.
תנו רבנן (ויקרא ב, ה) סלת בלולה מלמד שנבללת סולת רבי אומר חלות בוללן שנאמר (ויקרא ז, יב) חלות בלולות אמרו לו והלא לחמי תודה נאמר בהן חלות ואי אפשר לבוללן כשהן חלות אלא סולת
The Sages taught in a baraita: With regard to the meal offering prepared in a shallow pan, the verse states: “It shall be of fine flour unleavened, mixed with oil.” This teaches that it is mixed while still flour. Rabbi Yehuda HaNasi says: It is after the flour has been baked into loaves that he mixes them, as it is stated: “And when you bring a meal offering baked in the oven, it shall be unleavened loaves of fine flour mixed with oil” (Leviticus 2:4). The Rabbis said to him: But is it not with regard to loaves of a thanks offering that it is stated: “Unleavened loaves mixed with oil…and loaves mixed with oil, of fine flour soaked” (Leviticus 7:12), and it is not possible to mix them when they are loaves, but only when they are fine flour?
כיצד עושה נותן שמן בכלי קודם לעשייתן ונותנה ונותן שמן עליה ובוללה ולשה ואופה ופותתה ונותן עליה שמן וקומץ
The Gemara explains the procedure of mixing the oven-baked meal offerings according to the Rabbis. How does the priest perform the rite? He places oil in a utensil before the placement of the flour is done, and then he places the flour into the utensil. And he then places oil upon it and mixes it, and kneads it in lukewarm water, and bakes it in a shallow pan or a deep pan, in accordance with his vow. And then he breaks it into pieces, and he again places oil upon the pieces, which constitutes the required pouring, and he removes a handful for the altar.
רבי אומר חלות בוללן שנאמר חלות בלולות בשמן כיצד עושה נותן שמן בכלי קודם לעשייתה ונותנה ולשה ואופה ופותתה ונותן עליה שמן ובוללה וחוזר ונותן עליה שמן וקומץ
Rabbi Yehuda HaNasi says: After the meal offerings have been baked into loaves, one breaks them into pieces and mixes them with oil, as it is stated: “Loaves of fine flour mixed with oil.” How does the priest perform the rite? He places oil in a utensil before the placement of the flour is done, and then he places the flour into the utensil. And then he kneads it in lukewarm water, and bakes it in a shallow pan or deep pan, and breaks the loaves into pieces, and places oil upon the pieces and mixes them, and again places oil upon the pieces, which constitutes the pouring of the oil, and removes a handful to be burned on the altar.
אי אפשר דקאמרי ליה רבנן לרבי מאי היא אמר רבי שמואל בר רב יצחק רביעית שמן היא היאך מתחלקת לכמה חלות:
The Gemara asks: With regard to the difficulty that it is not possible to mix them when they are loaves, which the Rabbis said to Rabbi Yehuda HaNasi, what is it that makes it impossible? The Gemara answers that Rabbi Shmuel bar Rav Yitzḥak says: Since only a quarter-log of oil is used, how could it be divided among a number of loaves? As this is not sufficient oil to mix with baked offerings, it must be that the oil is mixed with the unbaked flour.
החלות טעונות בלילה ורקיקין משיחה: תנו רבנן חלות בלולות ולא רקיקין בלולין שיכול והלא דין הוא ומה חלות שאינן טעונות משיחה טעונות בלילה רקיקין שטעונין משיחה אינו דין שטעונין בלילה תלמוד לומר חלות בלולות ולא רקיקין בלולין
§ The mishna teaches: The loaves of the meal offering baked in an oven require mixing of their flour with oil, and wafers require only smearing. The Sages taught in a baraita: The verse specifies with regard to the oven-baked meal offering: “And when you bring a meal offering baked in the oven, it shall be unleavened loaves of fine flour mixed with oil” (Leviticus 2:4). This indicates that only the loaves are mixed, but the wafers are not mixed. This derivation is necessary, as one might have thought: Could the opposite conclusion not be derived through logical inference? And if loaves, which do not require smearing, do require mixing, then is it not logical that wafers, which require smearing, also require mixing? To counter this inference, the verse states: “Loaves of fine flour mixed,” but wafers are not mixed.
רקיקין משוחין ולא חלות משוחות שיכול והלא דין הוא ומה רקיקין שאינן טעונין בלילה טעונין משיחה חלות שטעונות בלילה אינו דין שטעונות משיחה תלמוד לומר רקיקין משוחים ולא חלות משוחות
With regard to wafers, the same verse teaches that wafers are smeared with oil, but loaves are not smeared. This derivation is necessary, as one might have thought: Could the opposite conclusion not be derived through logical inference, namely: And if wafers, which do not require mixing, do require smearing, then is it not logical that loaves, which require mixing, also require smearing? To counter this inference, the verse states that wafers are smeared with oil, but loaves are not smeared.
מאי תלמודא אמר רבא לא לישתמיט ולכתוב חלות משוחות ורקיקין בלולין:
The Gemara asks: What is the biblical derivation? Why are the terms “mixed” and “smeared” not interpreted to be referring to both varieties of oven-baked meal offerings? The Gemara answers: Rava said: If this were the intention, then the Torah should not omit this description completely, and let it write in some other verse: Smeared loaves and mixed wafers. The fact that the Torah never describes the loaves as smeared and wafers as mixed indicates that loaves are not smeared and wafers are not mixed.
כיצד מושחן כמין כי והשאר נאכל וכו’: מאי כמין כי אמר רב כהנא כמין כי יווני
§ The mishna teaches: How does one smear oil on them? He does so in a shape similar to chi, and the rest of the oil is eaten by priests. The Gemara asks: What is the meaning of: Similar to chi? Rav Kahana said: It is smeared in a shape similar to the Greek letter chi, Χ.
תנו רבנן מנחה הבאה מחצה חלות ומחצה רקיקין מביא לוג שמן וחוצהו חציו לחלות וחציו לרקיקין
§ Concerning the mixing of oil into the loaves and the smearing of oil upon the wafers, the Sages taught in a baraita: An oven-baked meal offering that comes as half loaves and half wafers, i.e., five of each, may be brought according to the opinion of Rabbi Shimon, who does not require ten items of a uniform type. How is the oil applied to this offering? According to one opinion, he brings a log of oil, which is the requisite quantity to accompany a tenth of an ephah of flour, and divides it into two parts. Half of the oil is used for the loaves, and half of the oil is used for the wafers.
וחלות בוללן ורקיקין מושחן ומושח את הרקיק על פני כולו ושאר השמן מחזירו לחלות רבי שמעון בן יהודה משום רבי שמעון אומר מושחן כמין כי ושאר השמן נאכל לכהנים
As for the loaves, he mixes them with the oil, and as for the wafers, he smears them. And he smears the oil on the wafer over the entire surface, not in the shape of the letter chi, and he returns the rest of the oil to mix into the loaves. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: He smears them in a shape similar to the letter chi, and the rest of the oil is eaten by the priests.
תניא אידך רקיקין הבאים בפני עצמן מביא לוג שמן ומושחן וחוזר ומושחן עד שיכלה כל שמן שבלוג רבי שמעון בן יהודה אומר משום רבי שמעון מושחן כמין כי ושאר השמן נאכל לכהנים:
It is taught in another baraita: In the case of ten wafers that come by themselves as a meal offering baked in the oven, and not as part of another offering, he brings a log of oil and smears them, and he again smears them repeatedly until all the oil in the log is finished. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: He smears them in a shape similar to the letter chi, and the rest of the oil is eaten by the priests.
מתני׳ כל המנחות הנעשות בכלי טעונות פתיתה:
MISHNA: All the meal offerings that are prepared in a vessel require breaking into pieces.
גמ׳ למעוטי מאי אמר רב פפא למעוטי שתי הלחם ולחם הפנים
GEMARA: The Gemara asks: To exclude what does the mishna state that this halakha applies specifically to meal offerings prepared in vessels? Rav Pappa said: The mishna serves to exclude the two loaves, i.e., the public offering on Shavuot of two loaves baked from new wheat, and the shewbread, the twelve loaves that were placed on the Table in the Sanctuary each Shabbat. Since these are baked in an oven and not prepared in vessels, they do not require breaking into pieces.
תנו רבנן (ויקרא ב, ו) פתות אותה פתים מנחה לרבות כל המנחות לפתיתה יכול שאני מרבה אף שתי הלחם ולחם הפנים תלמוד לאמר אותה
§ The Sages taught in a baraita that the verse discussing a meal offering prepared in a pan states: “You shall break it in pieces, and pour oil upon it; it is a meal offering” (Leviticus 2:6). The fact that the verse concludes with the phrase: “It is a meal offering,” indicates that the Torah means to include all the meal offerings in the requirement of breaking into pieces. One might have thought that I should include even the two loaves and the shewbread. Therefore, the verse states: “You shall break it in pieces”; i.e., the meal offering baked in a pan, but not the two loaves and the shewbread.
(ויקרא ב, ו) ויצקת שמן מנחה לרבות כל המנחות ליציקה יכול שאני מרבה אף מנחת מאפה תלמוד לומר עליה שמן
The baraita continues that the same verse states: “And you shall pour oil upon it; it is a meal offering.” The fact that the verse concludes with the phrase “It is a meal offering” indicates that the Torah means to include all the meal offerings in the requirement of pouring. One might have thought that I should include even the oven-baked meal offering. Therefore, the verse states: “And you shall pour oil upon it,” i.e., upon this meal offering, but not upon the oven-baked meal offering.
אוציא את החלות ולא אוציא את הרקיקין תלמוד לומר היא מאי תלמודא אימא להוציא מנחת כהנים
The baraita concludes: Perhaps I should exclude only the loaves from the requirement of pouring, but I should not exclude the wafers. Therefore, the verse states: “It is a meal offering,” indicating that wafers are also excluded. The Gemara asks: What is the biblical derivation, by which the term “it” excludes wafers specifically? Perhaps I will say: The term serves to exclude the meal offering of priests from the requirement of pouring.
אמר רבה איזהו דבר שצריך שני מיעוטין הוי אומר זו מנחת מאפה:
Rabba says: This is the reason that wafers are also excluded from the mitzva of pouring, while a meal offering brought by a priest is not excluded: The verse uses two expressions of exclusion: “Upon it,” and: “It is a meal offering.” What is the matter that requires two exclusions? You must say: It is the oven-baked meal offering, of which there are two types of offerings: Wafers and loaves.
מתני׳ מנחת ישראל קופל אחד לשנים ושנים לארבעה ומבדיל מנחת כהנים קופל אחד לשנים ושנים לארבעה ואינו מבדיל מנחת כהן משיח לא היה מקפלה רבי שמעון אומר מנחת כהנים ומנחת כהן משיח אין בהן פתיתה מפני שאין בהן קמיצה וכל שאין בהן קמיצה אין בהן פתיתה וכולן פותתן כזיתים:
MISHNA: In breaking the meal offering of an Israelite into pieces, the priest folds [kofel] one into two and two into four and separates it at the folds. In breaking into pieces the meal offering of priests, the priest folds one into two and two into four and does not separate it at the folds. Because no handful is removed, separation is unnecessary. In the case of the griddle-cake meal offering of the anointed priest, he would not fold it. Rabbi Shimon says: In neither the meal offering of priests nor the meal offering of the anointed priest is there breaking into pieces, because in those meal offerings there is no removal of a handful. And any meal offering in which there is no removal of a handful there is no breaking into pieces. And in all meal offerings that are broken into pieces, the priest breaks them into olive-bulk-sized pieces.
גמ׳ תנו רבנן פתות יכול לשנים תלמוד לומר פתים אי פתים יכול יעשנה פירורין תלמוד לומר אותה אותה לפתיתים ולא פתיתה לפתיתים
GEMARA: With regard to the difference between the meal offering of an Israelite and that of a priest detailed in the mishna, the Sages taught in a baraita: The verse states: “You shall break it in pieces” (Leviticus 2:6). One might have thought that it should be broken into only two pieces. Therefore, the verse states: “Break it in pieces,” indicating that each of these two pieces is subsequently broken into more pieces. If the Torah requires pieces, one might have thought that he should repeatedly break it into pieces until he renders it into crumbs. Therefore, the verse states: “Break it,” i.e., break it in pieces, and do not break its pieces into additional pieces.
הא כיצד מנחת ישראל קופל אחד לשנים ושנים לארבעה ומבדיל מנחת [כהנים] וכהן משיח היה מקפלה וכו’ והא אנן תנן לא היה מקפלה אמר רבה אינו מקפלה לארבעה אבל מקפלה לשנים
How so? In the case of the meal offering of an Israelite, the priest folds one into two and two into four and separates the pieces. In breaking into pieces the meal offering of priests and the anointed priest, the priest folds it into two, as it is stated: “In broken pieces you shall sacrifice the offering” (Leviticus 6:14). The Gemara asks: With regard to the meal offering of the anointed priest, didn’t we learn in the mishna: He would not fold it? Rabba says: He does not fold it into four, as it does not use the doubled phrase: “You shall break it in pieces [patot otah pitim],” but he does fold it into two.
רבי שמעון אומר מנחת כהנים ומנחת כהן משיח אין בהן פתיתה אמר רב יוסף האי חביצא דאית בה פירורין כזית מברכינן עליה המוציא לחם מן הארץ אי לית בה פירורין כזית מברכינן עליה בורא מיני מזונות
The mishna teaches: Rabbi Shimon says: In neither the meal offering of priests nor the meal offering of the anointed priest is there breaking into pieces…and in all meal offerings that are broken into pieces, one breaks them into olive-bulk pieces. Rav Yosef said: Over this cooked dish, which contains pieces of bread that are the size of an olive-bulk, before eating it one recites upon it the blessing of: Who brings forth bread from the earth. Over that same cooked dish, if it does not contain pieces of bread that are the size of an olive-bulk, before eating it one recites upon it the blessing of: Who creates the various kinds of nourishment.
אמר רב יוסף מנא אמינא לה דתניא היה עומד ומקריב מנחות בירושלים אומר ברוך שהחיינו וקימנו נטלן לאכלן אומר המוציא לחם מן הארץ ותנן וכולן פתיתים בכזית
Rav Yosef said: From where do I say this halakha? As it is taught in a baraita: The first time an Israelite would stand and instruct a priest to sacrifice meal offerings in Jerusalem on his behalf, he would recite: Blessed are You, Lord our God, King of the universe, Who has given us life and sustained us and brought us to this time, as it is the first time that the Israelite fulfills the mitzva of bringing that offering. Following the removal of the handful, when the priest would take the meal offerings in order to eat them, he would first recite the blessing of: Who brings forth bread from the earth. And we learned in the mishna: And in all meal offerings that are broken into pieces, the priest breaks them into pieces the size of an olive-bulk. This proves that over pieces of bread that are the volume of an olive-bulk, one recites the blessing of: Who brings forth bread from the earth.
אמר ליה אביי ולתנא דבי רבי ישמעאל דאמר מפרכן עד שמחזירן לסלתן הכי נמי דלא מברך המוציא
Abaye said to Rav Yosef: But according to the tanna of the school of Rabbi Yishmael, who said with regard to meal offerings: He crushes them continuously until he restores them to the form they had when they were flour, would you say that so too, in that case, one who eats a meal offering so prepared does not recite the blessing of: Who brings forth bread from the earth?
וכי תימא הכי נמי והתניא ליקט מכולן כזית ואכלו אם חמץ הוא ענוש כרת אם מצה הוא אדם יוצא בהן ידי חובתו בפסח
And if you would say that indeed, one does not recite that blessing over these meal offerings, that is difficult: But isn’t it taught in a baraita: With regard to one who gathered a portion the volume of an olive-bulk from all of the crumbs of the meal offerings and ate it, if it was an offering of leavened bread like that of a thanks offering, and he ate it on Passover, his act is punishable by karet. If it was an offering of unleavened bread, a person fulfills his obligation to eat matza on Passover through the consumption of those pieces. This indicates that pieces of bread, regardless of their volume, are always considered bread.
הכא במאי עסקינן בשעירסן
Rav Yosef answered him that this is not the halakha, and one does not recite a blessing over crumbs of bread as he would over actual bread. Rather, what are we dealing with here? We are dealing with a case where one kneaded the crumbs of bread together and pressed them [beshe’eirsan] into a single mass.
אי הכי היינו דקתני עלה והוא שאכלן בכדי אכילת פרס ואי בשעירסן שאכלו מיבעי ליה אלא הכא במאי עסקינן בבא מלחם גדול
The Gemara challenges this: If so, that which is taught about the ruling in the baraita: And this is the halakha when he ate all of the crumbs that constitute the volume of an olive-bulk in the time it takes to eat a half-loaf [peras] of bread, is difficult. As, if it is a case where he pressed them into a single mass, the baraita should have taught: When he ate it, in the singular, as it is a single item. Rather, what are we dealing with here? We are dealing with a case where the crumbs came from a large loaf of bread. Although the crumbs themselves are each smaller than an olive-bulk, since they were broken from a large loaf, they are considered significant.
מאי הוי עלה רב ששת אמר אפילו פירורין שאין בהן כזית אמר רבא והוא דאיכא תוריתא דנהמא עלייהו:
The Gemara asks: With regard to the blessing recited on the cooked dish with pieces less than an olive-bulk in volume, what halakhic conclusion was reached about it? Rav Sheshet says: Even when eating pieces of bread that do not have the volume of an olive-bulk, one recites the blessing of: Who brings forth bread from the earth. Rava said: And this is limited to a case where the crumbs still have the appearance [torita] of bread, and they did not dissolve completely.
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Susan Handelman
Jerusalem, Israel
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Linda Brownstein
Mitspe, Israel
I began Daf Yomi with the last cycle. I was inspired by the Hadran Siyum in Yerushalayim to continue with this cycle. I have learned Daf Yomi with Rabanit Michelle in over 25 countries on 6 continents ( missing Australia)
Barbara Goldschlag
Silver Spring, MD, United States
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Talia Haykin
Denver, United States
I learned Talmud as a student in Yeshivat Ramaz and felt at the time that Talmud wasn’t for me.
After reading Ilana Kurshan’s book I was intrigued and after watching the great siyum in Yerushalayim it ignited the spark to begin this journey. It has been a transformative life experience for me as a wife, mother, Savta and member of Klal Yisrael.
Elana Storch
Phoenix, Arizona, United States
My family recently made Aliyah, because we believe the next chapter in the story of the Jewish people is being written here, and we want to be a part of it. Daf Yomi, on the other hand, connects me BACK, to those who wrote earlier chapters thousands of years ago. So, I feel like I’m living in the middle of this epic story. I’m learning how it all began, and looking ahead to see where it goes!
Tina Lamm
Jerusalem, Israel
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Stacey Goodstein Ashtamker
Modi’in, Israel
I began my Daf Yomi journey on January 5, 2020. I had never learned Talmud before. Initially it struck me as a bunch of inane and arcane details with mind bending logic. I am now smitten. Rabbanit Farber brings the page to life and I am eager to learn with her every day!
Lori Stark
Highland Park, United States
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
linda kalish-marcus
Efrat, Israel
I had never heard of Daf Yomi and after reading the book, The Weight of Ink, I explored more about it. I discovered that it was only 6 months before a whole new cycle started and I was determined to give it a try. I tried to get a friend to join me on the journey but after the first few weeks they all dropped it. I haven’t missed a day of reading and of listening to the podcast.
Anne Rubin
Elkins Park, United States
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Janice Block
Beit Shemesh, Israel
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Diana Bloom
Tampa, United States
Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Nancy Kolodny
Newton, United States
The start of my journey is not so exceptional. I was between jobs and wanted to be sure to get out every day (this was before corona). Well, I was hooked after about a month and from then on only looked for work-from-home jobs so I could continue learning the Daf. Daf has been a constant in my life, though hurricanes, death, illness/injury, weddings. My new friends are Rav, Shmuel, Ruth, Joanna.
Judi Felber
Raanana, Israel
I decided to learn one masechet, Brachot, but quickly fell in love and never stopped! It has been great, everyone is always asking how it’s going and chering me on, and my students are always making sure I did the day’s daf.
Yafit Fishbach
Memphis, Tennessee, United States
Menachot 75
ืื ืืื ืืชื ืฉืื ืืืื ืืฃ ืืืื ืืชื ืฉืื ืืืื ืืื ืืืื ืืฆืืงื ืืืืืื ืืฃ ืืื ืืฆืืงื ืืืืืื:
Just as here, with regard to the deep-pan meal offering, the placement of oil in an empty utensil is required, to which the flour is added only afterward, so too there, with regard to the meal offering prepared in a shallow pan, the placement of oil in an empty utensil is required. And just as there, with regard to the meal offering prepared in a shallow pan, pouring and mixing are required, as the verse states: โMixed with oilโฆand pour oil upon itโ (Leviticus 2:5โ6), so too here, with regard to the deep-pan meal offering, pouring and mixing are required.
ืืืืช ืืืืื ืืืจื ืจืื ืืืืืื ืืืืจืื ืกืืืช:
ยง The mishna teaches: With regard to meal offerings that come as loaves, i.e., those prepared in a shallow pan or deep pan or those baked in an oven, it is after the flour has been baked into loaves that one breaks them into pieces and mixes them with oil; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: It is with fine flour, before the baking, that one mixes the oil.
ืชื ื ืจืื ื (ืืืงืจื ื, ื) ืกืืช ืืืืื ืืืื ืฉื ืืืืช ืกืืืช ืจืื ืืืืจ ืืืืช ืืืืื ืฉื ืืืจ (ืืืงืจื ื, ืื) ืืืืช ืืืืืืช ืืืจื ืื ืืืื ืืืื ืชืืื ื ืืืจ ืืื ืืืืช ืืื ืืคืฉืจ ืืืืืื ืืฉืื ืืืืช ืืื ืกืืืช
The Sages taught in a baraita: With regard to the meal offering prepared in a shallow pan, the verse states: โIt shall be of fine flour unleavened, mixed with oil.โ This teaches that it is mixed while still flour. Rabbi Yehuda HaNasi says: It is after the flour has been baked into loaves that he mixes them, as it is stated: โAnd when you bring a meal offering baked in the oven, it shall be unleavened loaves of fine flour mixed with oilโ (Leviticus 2:4). The Rabbis said to him: But is it not with regard to loaves of a thanks offering that it is stated: โUnleavened loaves mixed with oilโฆand loaves mixed with oil, of fine flour soakedโ (Leviticus 7:12), and it is not possible to mix them when they are loaves, but only when they are fine flour?
ืืืฆื ืขืืฉื ื ืืชื ืฉืื ืืืื ืงืืื ืืขืฉืืืชื ืื ืืชื ื ืื ืืชื ืฉืื ืขืืื ืืืืืื ืืืฉื ืืืืคื ืืคืืชืชื ืื ืืชื ืขืืื ืฉืื ืืงืืืฅ
The Gemara explains the procedure of mixing the oven-baked meal offerings according to the Rabbis. How does the priest perform the rite? He places oil in a utensil before the placement of the flour is done, and then he places the flour into the utensil. And he then places oil upon it and mixes it, and kneads it in lukewarm water, and bakes it in a shallow pan or a deep pan, in accordance with his vow. And then he breaks it into pieces, and he again places oil upon the pieces, which constitutes the required pouring, and he removes a handful for the altar.
ืจืื ืืืืจ ืืืืช ืืืืื ืฉื ืืืจ ืืืืช ืืืืืืช ืืฉืื ืืืฆื ืขืืฉื ื ืืชื ืฉืื ืืืื ืงืืื ืืขืฉืืืชื ืื ืืชื ื ืืืฉื ืืืืคื ืืคืืชืชื ืื ืืชื ืขืืื ืฉืื ืืืืืื ืืืืืจ ืื ืืชื ืขืืื ืฉืื ืืงืืืฅ
Rabbi Yehuda HaNasi says: After the meal offerings have been baked into loaves, one breaks them into pieces and mixes them with oil, as it is stated: โLoaves of fine flour mixed with oil.โ How does the priest perform the rite? He places oil in a utensil before the placement of the flour is done, and then he places the flour into the utensil. And then he kneads it in lukewarm water, and bakes it in a shallow pan or deep pan, and breaks the loaves into pieces, and places oil upon the pieces and mixes them, and again places oil upon the pieces, which constitutes the pouring of the oil, and removes a handful to be burned on the altar.
ืื ืืคืฉืจ ืืงืืืจื ืืื ืจืื ื ืืจืื ืืื ืืื ืืืจ ืจืื ืฉืืืื ืืจ ืจื ืืฆืืง ืจืืืขืืช ืฉืื ืืื ืืืื ืืชืืืงืช ืืืื ืืืืช:
The Gemara asks: With regard to the difficulty that it is not possible to mix them when they are loaves, which the Rabbis said to Rabbi Yehuda HaNasi, what is it that makes it impossible? The Gemara answers that Rabbi Shmuel bar Rav Yitzแธฅak says: Since only a quarter-log of oil is used, how could it be divided among a number of loaves? As this is not sufficient oil to mix with baked offerings, it must be that the oil is mixed with the unbaked flour.
ืืืืืช ืืขืื ืืช ืืืืื ืืจืงืืงืื ืืฉืืื: ืชื ื ืจืื ื ืืืืช ืืืืืืช ืืื ืจืงืืงืื ืืืืืื ืฉืืืื ืืืื ืืื ืืื ืืื ืืืืช ืฉืืื ื ืืขืื ืืช ืืฉืืื ืืขืื ืืช ืืืืื ืจืงืืงืื ืฉืืขืื ืื ืืฉืืื ืืื ื ืืื ืฉืืขืื ืื ืืืืื ืชืืืื ืืืืจ ืืืืช ืืืืืืช ืืื ืจืงืืงืื ืืืืืื
ยง The mishna teaches: The loaves of the meal offering baked in an oven require mixing of their flour with oil, and wafers require only smearing. The Sages taught in a baraita: The verse specifies with regard to the oven-baked meal offering: โAnd when you bring a meal offering baked in the oven, it shall be unleavened loaves of fine flour mixed with oilโ (Leviticus 2:4). This indicates that only the loaves are mixed, but the wafers are not mixed. This derivation is necessary, as one might have thought: Could the opposite conclusion not be derived through logical inference? And if loaves, which do not require smearing, do require mixing, then is it not logical that wafers, which require smearing, also require mixing? To counter this inference, the verse states: โLoaves of fine flour mixed,โ but wafers are not mixed.
ืจืงืืงืื ืืฉืืืื ืืื ืืืืช ืืฉืืืืช ืฉืืืื ืืืื ืืื ืืื ืืื ืจืงืืงืื ืฉืืื ื ืืขืื ืื ืืืืื ืืขืื ืื ืืฉืืื ืืืืช ืฉืืขืื ืืช ืืืืื ืืื ื ืืื ืฉืืขืื ืืช ืืฉืืื ืชืืืื ืืืืจ ืจืงืืงืื ืืฉืืืื ืืื ืืืืช ืืฉืืืืช
With regard to wafers, the same verse teaches that wafers are smeared with oil, but loaves are not smeared. This derivation is necessary, as one might have thought: Could the opposite conclusion not be derived through logical inference, namely: And if wafers, which do not require mixing, do require smearing, then is it not logical that loaves, which require mixing, also require smearing? To counter this inference, the verse states that wafers are smeared with oil, but loaves are not smeared.
ืืื ืชืืืืื ืืืจ ืจืื ืื ืืืฉืชืืื ืืืืชืื ืืืืช ืืฉืืืืช ืืจืงืืงืื ืืืืืื:
The Gemara asks: What is the biblical derivation? Why are the terms โmixedโ and โsmearedโ not interpreted to be referring to both varieties of oven-baked meal offerings? The Gemara answers: Rava said: If this were the intention, then the Torah should not omit this description completely, and let it write in some other verse: Smeared loaves and mixed wafers. The fact that the Torah never describes the loaves as smeared and wafers as mixed indicates that loaves are not smeared and wafers are not mixed.
ืืืฆื ืืืฉืื ืืืื ืื ืืืฉืืจ ื ืืื ืืื’: ืืื ืืืื ืื ืืืจ ืจื ืืื ื ืืืื ืื ืืืื ื
ยง The mishna teaches: How does one smear oil on them? He does so in a shape similar to chi, and the rest of the oil is eaten by priests. The Gemara asks: What is the meaning of: Similar to chi? Rav Kahana said: It is smeared in a shape similar to the Greek letter chi, ฮง.
ืชื ื ืจืื ื ืื ืื ืืืื ืืืฆื ืืืืช ืืืืฆื ืจืงืืงืื ืืืื ืืื ืฉืื ืืืืฆืื ืืฆืื ืืืืืช ืืืฆืื ืืจืงืืงืื
ยง Concerning the mixing of oil into the loaves and the smearing of oil upon the wafers, the Sages taught in a baraita: An oven-baked meal offering that comes as half loaves and half wafers, i.e., five of each, may be brought according to the opinion of Rabbi Shimon, who does not require ten items of a uniform type. How is the oil applied to this offering? According to one opinion, he brings a log of oil, which is the requisite quantity to accompany a tenth of an ephah of flour, and divides it into two parts. Half of the oil is used for the loaves, and half of the oil is used for the wafers.
ืืืืืช ืืืืื ืืจืงืืงืื ืืืฉืื ืืืืฉื ืืช ืืจืงืืง ืขื ืคื ื ืืืื ืืฉืืจ ืืฉืื ืืืืืจื ืืืืืช ืจืื ืฉืืขืื ืื ืืืืื ืืฉืื ืจืื ืฉืืขืื ืืืืจ ืืืฉืื ืืืื ืื ืืฉืืจ ืืฉืื ื ืืื ืืืื ืื
As for the loaves, he mixes them with the oil, and as for the wafers, he smears them. And he smears the oil on the wafer over the entire surface, not in the shape of the letter chi, and he returns the rest of the oil to mix into the loaves. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: He smears them in a shape similar to the letter chi, and the rest of the oil is eaten by the priests.
ืชื ืื ืืืื ืจืงืืงืื ืืืืื ืืคื ื ืขืฆืื ืืืื ืืื ืฉืื ืืืืฉืื ืืืืืจ ืืืืฉืื ืขื ืฉืืืื ืื ืฉืื ืฉืืืื ืจืื ืฉืืขืื ืื ืืืืื ืืืืจ ืืฉืื ืจืื ืฉืืขืื ืืืฉืื ืืืื ืื ืืฉืืจ ืืฉืื ื ืืื ืืืื ืื:
It is taught in another baraita: In the case of ten wafers that come by themselves as a meal offering baked in the oven, and not as part of another offering, he brings a log of oil and smears them, and he again smears them repeatedly until all the oil in the log is finished. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: He smears them in a shape similar to the letter chi, and the rest of the oil is eaten by the priests.
ืืชื ืืณ ืื ืืื ืืืช ืื ืขืฉืืช ืืืื ืืขืื ืืช ืคืชืืชื:
MISHNA: All the meal offerings that are prepared in a vessel require breaking into pieces.
ืืืณ ืืืขืืื ืืื ืืืจ ืจื ืคืคื ืืืขืืื ืฉืชื ืืืื ืืืื ืืคื ืื
GEMARA: The Gemara asks: To exclude what does the mishna state that this halakha applies specifically to meal offerings prepared in vessels? Rav Pappa said: The mishna serves to exclude the two loaves, i.e., the public offering on Shavuot of two loaves baked from new wheat, and the shewbread, the twelve loaves that were placed on the Table in the Sanctuary each Shabbat. Since these are baked in an oven and not prepared in vessels, they do not require breaking into pieces.
ืชื ื ืจืื ื (ืืืงืจื ื, ื) ืคืชืืช ืืืชื ืคืชืื ืื ืื ืืจืืืช ืื ืืื ืืืช ืืคืชืืชื ืืืื ืฉืื ื ืืจืื ืืฃ ืฉืชื ืืืื ืืืื ืืคื ืื ืชืืืื ืืืืจ ืืืชื
ยง The Sages taught in a baraita that the verse discussing a meal offering prepared in a pan states: โYou shall break it in pieces, and pour oil upon it; it is a meal offeringโ (Leviticus 2:6). The fact that the verse concludes with the phrase: โIt is a meal offering,โ indicates that the Torah means to include all the meal offerings in the requirement of breaking into pieces. One might have thought that I should include even the two loaves and the shewbread. Therefore, the verse states: โYou shall break it in piecesโ; i.e., the meal offering baked in a pan, but not the two loaves and the shewbread.
(ืืืงืจื ื, ื) ืืืฆืงืช ืฉืื ืื ืื ืืจืืืช ืื ืืื ืืืช ืืืฆืืงื ืืืื ืฉืื ื ืืจืื ืืฃ ืื ืืช ืืืคื ืชืืืื ืืืืจ ืขืืื ืฉืื
The baraita continues that the same verse states: โAnd you shall pour oil upon it; it is a meal offering.โ The fact that the verse concludes with the phrase โIt is a meal offeringโ indicates that the Torah means to include all the meal offerings in the requirement of pouring. One might have thought that I should include even the oven-baked meal offering. Therefore, the verse states: โAnd you shall pour oil upon it,โ i.e., upon this meal offering, but not upon the oven-baked meal offering.
ืืืฆืื ืืช ืืืืืช ืืื ืืืฆืื ืืช ืืจืงืืงืื ืชืืืื ืืืืจ ืืื ืืื ืชืืืืื ืืืื ืืืืฆืื ืื ืืช ืืื ืื
The baraita concludes: Perhaps I should exclude only the loaves from the requirement of pouring, but I should not exclude the wafers. Therefore, the verse states: โIt is a meal offering,โ indicating that wafers are also excluded. The Gemara asks: What is the biblical derivation, by which the term โitโ excludes wafers specifically? Perhaps I will say: The term serves to exclude the meal offering of priests from the requirement of pouring.
ืืืจ ืจืื ืืืืื ืืืจ ืฉืฆืจืื ืฉื ื ืืืขืืืื ืืื ืืืืจ ืื ืื ืืช ืืืคื:
Rabba says: This is the reason that wafers are also excluded from the mitzva of pouring, while a meal offering brought by a priest is not excluded: The verse uses two expressions of exclusion: โUpon it,โ and: โIt is a meal offering.โ What is the matter that requires two exclusions? You must say: It is the oven-baked meal offering, of which there are two types of offerings: Wafers and loaves.
ืืชื ืืณ ืื ืืช ืืฉืจืื ืงืืคื ืืื ืืฉื ืื ืืฉื ืื ืืืจืืขื ืืืืืื ืื ืืช ืืื ืื ืงืืคื ืืื ืืฉื ืื ืืฉื ืื ืืืจืืขื ืืืื ื ืืืืื ืื ืืช ืืื ืืฉืื ืื ืืื ืืงืคืื ืจืื ืฉืืขืื ืืืืจ ืื ืืช ืืื ืื ืืื ืืช ืืื ืืฉืื ืืื ืืื ืคืชืืชื ืืคื ื ืฉืืื ืืื ืงืืืฆื ืืื ืฉืืื ืืื ืงืืืฆื ืืื ืืื ืคืชืืชื ืืืืื ืคืืชืชื ืืืืชืื:
MISHNA: In breaking the meal offering of an Israelite into pieces, the priest folds [kofel] one into two and two into four and separates it at the folds. In breaking into pieces the meal offering of priests, the priest folds one into two and two into four and does not separate it at the folds. Because no handful is removed, separation is unnecessary. In the case of the griddle-cake meal offering of the anointed priest, he would not fold it. Rabbi Shimon says: In neither the meal offering of priests nor the meal offering of the anointed priest is there breaking into pieces, because in those meal offerings there is no removal of a handful. And any meal offering in which there is no removal of a handful there is no breaking into pieces. And in all meal offerings that are broken into pieces, the priest breaks them into olive-bulk-sized pieces.
ืืืณ ืชื ื ืจืื ื ืคืชืืช ืืืื ืืฉื ืื ืชืืืื ืืืืจ ืคืชืื ืื ืคืชืื ืืืื ืืขืฉื ื ืคืืจืืจืื ืชืืืื ืืืืจ ืืืชื ืืืชื ืืคืชืืชืื ืืื ืคืชืืชื ืืคืชืืชืื
GEMARA: With regard to the difference between the meal offering of an Israelite and that of a priest detailed in the mishna, the Sages taught in a baraita: The verse states: โYou shall break it in piecesโ (Leviticus 2:6). One might have thought that it should be broken into only two pieces. Therefore, the verse states: โBreak it in pieces,โ indicating that each of these two pieces is subsequently broken into more pieces. If the Torah requires pieces, one might have thought that he should repeatedly break it into pieces until he renders it into crumbs. Therefore, the verse states: โBreak it,โ i.e., break it in pieces, and do not break its pieces into additional pieces.
ืื ืืืฆื ืื ืืช ืืฉืจืื ืงืืคื ืืื ืืฉื ืื ืืฉื ืื ืืืจืืขื ืืืืืื ืื ืืช [ืืื ืื] ืืืื ืืฉืื ืืื ืืงืคืื ืืื’ ืืื ืื ื ืชื ื ืื ืืื ืืงืคืื ืืืจ ืจืื ืืื ื ืืงืคืื ืืืจืืขื ืืื ืืงืคืื ืืฉื ืื
How so? In the case of the meal offering of an Israelite, the priest folds one into two and two into four and separates the pieces. In breaking into pieces the meal offering of priests and the anointed priest, the priest folds it into two, as it is stated: โIn broken pieces you shall sacrifice the offeringโ (Leviticus 6:14). The Gemara asks: With regard to the meal offering of the anointed priest, didnโt we learn in the mishna: He would not fold it? Rabba says: He does not fold it into four, as it does not use the doubled phrase: โYou shall break it in pieces [patot otah pitim],โ but he does fold it into two.
ืจืื ืฉืืขืื ืืืืจ ืื ืืช ืืื ืื ืืื ืืช ืืื ืืฉืื ืืื ืืื ืคืชืืชื ืืืจ ืจื ืืืกืฃ ืืื ืืืืฆื ืืืืช ืื ืคืืจืืจืื ืืืืช ืืืจืืื ื ืขืืื ืืืืฆืื ืืื ืื ืืืจืฅ ืื ืืืช ืื ืคืืจืืจืื ืืืืช ืืืจืืื ื ืขืืื ืืืจื ืืื ื ืืืื ืืช
The mishna teaches: Rabbi Shimon says: In neither the meal offering of priests nor the meal offering of the anointed priest is there breaking into piecesโฆand in all meal offerings that are broken into pieces, one breaks them into olive-bulk pieces. Rav Yosef said: Over this cooked dish, which contains pieces of bread that are the size of an olive-bulk, before eating it one recites upon it the blessing of: Who brings forth bread from the earth. Over that same cooked dish, if it does not contain pieces of bread that are the size of an olive-bulk, before eating it one recites upon it the blessing of: Who creates the various kinds of nourishment.
ืืืจ ืจื ืืืกืฃ ืื ื ืืืื ื ืื ืืชื ืื ืืื ืขืืื ืืืงืจืื ืื ืืืช ืืืจืืฉืืื ืืืืจ ืืจืื ืฉืืืืื ื ืืงืืื ื ื ืืื ืืืืื ืืืืจ ืืืืฆืื ืืื ืื ืืืจืฅ ืืชื ื ืืืืื ืคืชืืชืื ืืืืืช
Rav Yosef said: From where do I say this halakha? As it is taught in a baraita: The first time an Israelite would stand and instruct a priest to sacrifice meal offerings in Jerusalem on his behalf, he would recite: Blessed are You, Lord our God, King of the universe, Who has given us life and sustained us and brought us to this time, as it is the first time that the Israelite fulfills the mitzva of bringing that offering. Following the removal of the handful, when the priest would take the meal offerings in order to eat them, he would first recite the blessing of: Who brings forth bread from the earth. And we learned in the mishna: And in all meal offerings that are broken into pieces, the priest breaks them into pieces the size of an olive-bulk. This proves that over pieces of bread that are the volume of an olive-bulk, one recites the blessing of: Who brings forth bread from the earth.
ืืืจ ืืื ืืืื ืืืชื ื ืืื ืจืื ืืฉืืขืื ืืืืจ ืืคืจืื ืขื ืฉืืืืืจื ืืกืืชื ืืื ื ืื ืืื ืืืจื ืืืืฆืื
Abaye said to Rav Yosef: But according to the tanna of the school of Rabbi Yishmael, who said with regard to meal offerings: He crushes them continuously until he restores them to the form they had when they were flour, would you say that so too, in that case, one who eats a meal offering so prepared does not recite the blessing of: Who brings forth bread from the earth?
ืืื ืชืืื ืืื ื ืื ืืืชื ืื ืืืงื ืืืืื ืืืืช ืืืืื ืื ืืืฅ ืืื ืขื ืืฉ ืืจืช ืื ืืฆื ืืื ืืื ืืืฆื ืืื ืืื ืืืืชื ืืคืกื
And if you would say that indeed, one does not recite that blessing over these meal offerings, that is difficult: But isnโt it taught in a baraita: With regard to one who gathered a portion the volume of an olive-bulk from all of the crumbs of the meal offerings and ate it, if it was an offering of leavened bread like that of a thanks offering, and he ate it on Passover, his act is punishable by karet. If it was an offering of unleavened bread, a person fulfills his obligation to eat matza on Passover through the consumption of those pieces. This indicates that pieces of bread, regardless of their volume, are always considered bread.
ืืื ืืืื ืขืกืงืื ื ืืฉืขืืจืกื
Rav Yosef answered him that this is not the halakha, and one does not recite a blessing over crumbs of bread as he would over actual bread. Rather, what are we dealing with here? We are dealing with a case where one kneaded the crumbs of bread together and pressed them [besheโeirsan] into a single mass.
ืื ืืื ืืืื ื ืืงืชื ื ืขืื ืืืื ืฉืืืื ืืืื ืืืืืช ืคืจืก ืืื ืืฉืขืืจืกื ืฉืืืื ืืืืขื ืืื ืืื ืืื ืืืื ืขืกืงืื ื ืืื ืืืื ืืืื
The Gemara challenges this: If so, that which is taught about the ruling in the baraita: And this is the halakha when he ate all of the crumbs that constitute the volume of an olive-bulk in the time it takes to eat a half-loaf [peras] of bread, is difficult. As, if it is a case where he pressed them into a single mass, the baraita should have taught: When he ate it, in the singular, as it is a single item. Rather, what are we dealing with here? We are dealing with a case where the crumbs came from a large loaf of bread. Although the crumbs themselves are each smaller than an olive-bulk, since they were broken from a large loaf, they are considered significant.
ืืื ืืื ืขืื ืจื ืฉืฉืช ืืืจ ืืคืืื ืคืืจืืจืื ืฉืืื ืืื ืืืืช ืืืจ ืจืื ืืืื ืืืืื ืชืืจืืชื ืื ืืื ืขืืืืื:
The Gemara asks: With regard to the blessing recited on the cooked dish with pieces less than an olive-bulk in volume, what halakhic conclusion was reached about it? Rav Sheshet says: Even when eating pieces of bread that do not have the volume of an olive-bulk, one recites the blessing of: Who brings forth bread from the earth. Rava said: And this is limited to a case where the crumbs still have the appearance [torita] of bread, and they did not dissolve completely.
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