Menachos 67
Summary
- A shiur on מנחות דף ס״ז opens with sponsorship לעילוי נשמת מרס ממשר בת יעקב משה and continues mid-sugya with רבא’s earlier rulings that *miru’aḥ* in רשות ההקדש exempts from מעשר, that *miru’aḥ* by an עובד כוכבים on produce of ארץ ישראל is subject to a מחלוקת, and that *gilgul* עיסה in רשות ההקדש exempts from חלה. A question is raised about *gilgul* by an עובד כוכבים and is tested against a משנה and competing derivations, after which two ברייתות challenge רבא’s claim of consistent positions across מעשר and חלה and are answered by limiting the חיוב to a rabbinic גזירה משום בעלי כיסים with an explanation for why a parallel גזירה is not made for חלה. The daf then moves to the משנה describing the preparation of the עומר and to a dispute between רבי מאיר and רבי יהודה about pre-עומר harvesting and market availability of new grain products, leading into a comparison with רבי יהודה’s stance on searching for חמץ after זמן ביעור and multiple resolutions by רבא, אביי, and רב אשי, with the Gemara rejecting רב אשי’s resolution as *berota*.
- A Rava asks *gilgul* עובד כוכבים מאי and brings a משנה about a גר שנתגייר who has עיסה. A Mishnah rules that dough mixed before conversion is פטור, dough mixed after conversion is חייב, and a ספק is חייב. A question is raised about who authored that משנה and whether it holds even according to ר' מאיר and ר' יהודה who obligate *miru’aḥ* עובד כוכבים regarding מעשר.
- A suggestion explains that in מעשר the duplication דגנך דגנך functions as מיעוט אחר מיעוט leading to inclusion and extends חיוב even to an עובד כוכבים, while in חלה the duplication עריסותיכם assigns one instance to שיעור עיסתכם based on the מדבר measure of מן as עשירית האיפה and uses the other instance to exclude עיסת עובד כוכבים and עיסת הקדש. A counter-suggestion attributes the Mishnah to ר' יוסי and ר' שמעון who exempt *miru’aḥ* עובד כוכבים and proposes that ר' מאיר and ר' יהודה instead learn גזירה שווה ראשית ראשית from מעשר to חלה so that just as they obligate an עובד כוכבים’s grain in מעשר they also obligate an עובד כוכבים’s dough in חלה. A Rava says יהא רעוא דאחזי בחלמא for an answer and then concludes that the positions align: whoever holds *miru’aḥ* עובד כוכבים פטור holds *gilgul* עובד כוכבים פטור, and whoever holds *miru’aḥ* עובד כוכבים אינו פטור holds *gilgul* עובד כוכבים אינו פטור.
- A Rav Papa challenges Rava with a ברייתא that an עובד כוכבים who separates פטר חמור or חלה is informed he is פטור, his חלה is eaten by זרים, and the animal or designated sheep remains חולין for shearing and labor, with a דיוק that his תרומה would be אסורה. A conclusion is drawn that this תנא holds *miru’aḥ* עובד כוכבים אינו פטור while *gilgul* עובד כוכבים פטור, contradicting Rava’s consistency claim. A Ravina challenges similarly from a ברייתא that חלת עובד כוכבים בארץ and תרומתו בחוץ לארץ are treated as פטור, his חלה is eaten by זרים, and his תרומה בחוץ לארץ אינה מדמעת, with a דיוק that his תרומה בארץ is אסורה ומדמעת, again implying *miru’aḥ* עכו״ם אינו פוטר while *gilgul* עכו״ם פוטר. A Gemara answers that the apparent חיוב is מדרבנן as a גזירה משום בעלי כיסים so wealthy owners do not evade מעשר by being מקנה fields to a גוי, and רש״י’s second explanation frames this as a tactic of people with many fields trying to avoid separating מעשר.
- A Gemara asks that if the concern is avoidance, even חלה should be subject to the same גזירה, and answers that one can avoid חלה permissibly by making dough less than five quarters of a קב of flour plus a little, so there is no need to be מקנה it to a גוי. A Gemara asks that תרומה also has avoidance routes, citing רבי אושעיא that one may bring grain in its מוץ so that animals eat it and it remains פטור מן המעשר, and alternatively one may bring produce in דרך גגות or דרך קרפיפות so it is not fixed for מעשר. A Gemara answers that these מעשר-avoidance methods are public and *mifarseya* and therefore זילא בי מלתא, so people prefer the quieter tactic of transferring to a גוי and require a decree, while small-dough avoidance for חלה is done בצינעה and is not זילא בי מלתא so no decree is needed.
- A Mishnah describes the עשרון flour designated for the קרבן עומר and, following an important גרסה change in רש״י, states that he first puts שמן and then לבונה and then יצק ובלל with additional oil to mix. A Mishnah continues that he הניף והגיש, then קמץ והקטיר, and the remainder is eaten by the כהנים.
- A Mishnah states that once the עומר is offered people go out and find the markets of ירושלים full of קמח וקלי, and רבי מאיר says this is שלא ברצון חכמים because it implies harvesting before the עומר contrary to a protective policy lest one come to eat חדש. A רבי יהודה says they do it ברצון חכמים and there is no such concern, and the Gemara challenges this from a משנה in פסח where רבי יהודה limits בדיקת חמץ to earlier times because after שעת הביעור one might find חמץ and eat it. A Rava answers that חדש is different because harvesting is only permitted by קטיפה, which serves as a reminder, and אביי challenges that grinding and sifting lack that reminder, leading to the answer that טחינה is done בריחיא דידא and הרקדה is done על גבי נפא as a further reminder. A further challenge is raised from בית השלחין where normal קצירה is permitted but piling is not, so אביי answers instead that people are already separated from חדש all year while they are not separated from חמץ and are accustomed to it.
- A Rava says the contradiction within רבי יהודה is resolved and asserts there is no contradiction within the רבנן either because on פסח one searches for חמץ in order to burn it and therefore will not eat it. A Rav Ashi proposes that the text should be read as קמח קלי, flour made from toasted grain, and since people do not eat flour there is no concern of eating before the עומר. A Gemara rejects Rav Ashi’s approach as *berota* because it fails prior to the toasting stage and still cannot address בית השלחין where regular harvesting occurs before the עומר.
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