Menachos 76
Summary
- Today’s *daf* is Menachos 76, the final *daf* of the seventh *perek*, and the *Mishnah* opens with required preparation steps for every *korban minchah* and a pair of core disputes about when those steps are performed and how many loaves accompany a *minchah*. The *Gemara* weighs competing models for deriving the standard loaf count for *menachos* not explicit in the Torah, compares similarities between candidates like *lechem hapanim*, *lachmei todah*, and *chavitei Kohen Gadol*, and presents a *chidush* from Rav Tovi that *lachmei todah* can be valid even when baked as only four loaves. The *sugya* then sets ratios of grain-to-flour for the *Omer*, *shtei halechem*, and *lechem hapanim*, explains why the ratios differ, details the differing numbers of sieves used for sifting, and concludes with a rule allowing purchase of *lechem hapanim* starting from wheat because “תורה חסה על ממונם של ישראל.” The session includes a *zechus refuah sheleimah* for שרה רבקה בת הינדא לאה.
- Today is the last *daf* of the seventh *perek* of Menachos, and Elisha gives the *shiur* Friday, Shabbos, and Sunday בעזרת השם. A זכות רפואה שלימה is stated for שרה רבקה בת הינדא לאה to continue to have a רפואה שלימה בתוך שאר חולי ישראל.
- All *menachos* require three hundred *shifah* and five hundred *be’itah*. A dispute appears about whether *be’itah* is done ביד or ברגל, with the רמב"ם and a כתב יד of רש"י reading it as ברגל while the standard רש"י reads it as ביד. The תנא קמא places *shifah* and *be’itah* at the grain stage, while רבי יוסי places them at the dough stage.
- A rationale is suggested that constant working of dough prevents *chimutz* by not allowing the dough time to rise, and this fits רבי יוסי’s view that the actions occur in dough. The רמ"א in אורח חיים סימן תנ"ט סעיף ב' requires speed in making *matzah* to avoid delays that accumulate, while the מגן אברהם citing רבנו ירוחם warns against excessive rubbing because it poses a *chashash chimutz*. רבי יעקב עמדין in מור וקציעה argues that it is forbidden to cause *menachos* to become *chametz* and reads the *Gemara* about *lechem hapanim* and פת עבה as evidence that extensive kneading with זריזות prevents *chimutz*, while he still allows that slow or soft handling might increase *chimutz* risk and that different types of *shifah* may exist.
- A *baraisa* gives a method for reaching the totals by alternating patterns so that every three *shifah* correspond to five *be’itah*. רבי ירמיה asks whether a back-and-forth motion counts as one unit or two, and the *Gemara* leaves the question as תיקו.
- The *Gemara* asks whether רבי יוסי adds a dough-stage requirement on top of the grain-stage practice or replaces it. A *baraisa* repeats the words “שיפה ובעיטה” in רבי יוסי’s clause, and this wording supports that רבי יוסי requires it in dough rather than grain.
- The *Mishnah* records רבי יהודה that all *menachos* come as ten loaves except *lechem hapanim* and *chavitei Kohen Gadol*, which come as twelve. רבי מאיר holds that all come as twelve except *lachmei todah* and *neziros*, which come as ten. The *Gemara* treats *lechem hapanim* as explicit in the Torah and derives *chavitei Kohen Gadol* as twelve via a *gezeirah shavah* of חוקה חוקה from *lechem hapanim*, while תוספות challenges the availability of that *gezeirah shavah* because each occurrence of חוקה is already used for other *derashos*.
- The *Gemara* derives the default ten-loaf count by building from *lachmei todah* and asks why not instead learn twelve from *lechem hapanim*. It prefers *lachmei todah* because other *menachos* share features with it such as יחיד, נדבה, שמן, נפסל בלינה in a way unlike *lechem hapanim*, and lack of שבת and טומאה override as compared to *lechem hapanim*. The counterargument lists shared traits with *lechem hapanim* such as הקדש, לבונה, מצה, and עצם, and the *Gemara* resolves in favor of *lachmei todah* because the first list is larger.
- The *Gemara* raises the position that a law learned by *gezeirah shavah* can return and teach by *binyan av*, and then proposes learning twelve from *chavitei Kohen Gadol*. It still prefers learning from *lachmei todah* because of shared qualities like הדיוט, נדבה, and other contrasts with *chavitei Kohen Gadol* such as חצאין, פיגול mechanics, שבת, and טומאה. The counterargument lists many similarities between other *menachos* and *chavitei Kohen Gadol* including עשרון, כלי, הקדש, לבונה, מצה, עצם, הגשה, and אישים, and even though that list is numerically greater, the *Gemara* concludes הדיוט מהדיוט עדיף ליה.
- The *Gemara* explains that רבי מאיר can learn twelve either from *chavitei Kohen Gadol* if he allows *binyan av* from a *gezeirah shavah*, or from *lechem hapanim* if he does not, and it justifies his preference as הקדש מהקדש עדיף ליה. It grounds the ten-loaf rule for *lachmei todah* in the verse requiring one loaf as תרומה from each type, learned as one-tenth, implying ten per type. It derives the ten-loaf structure for *neziros* from the inclusion of שלמי נזיר under the laws of *todah* loaves.
- Rav Tovi bar Kisna says in the name of Shmuel that *lachmei todah* baked as four loaves, one from each type, is valid, while forty is the *mitzvah* but not *me’akev*. The *Gemara* challenges how תרומה can be separated when one must give an entire loaf and not a slice, and it answers that separation can be arranged at the kneading stage. תוספות objects that the loaves only gain *kedushah* through the slaughter of the accompanying sacrifice and proposes separating now while stipulating that the *chalus* of תרומה takes effect after שחיטה.
- A *baraisa* states that *menachos* remain valid when one changes loaf size to yield more or fewer loaves, except for *lechem hapanim* and *chavitei Kohen Gadol*, and an opinion adds *lachmei todah* and *neziros* as exceptions too. The *Gemara* aligns Shmuel with the view that does not include *todah* and *neziros* among the exceptions.
- Rav Huna rules that a baked *minchah* made as one loaf is valid because the written form מצת implies a single *matzah*. Rav Pappa challenges that this would fail where the Torah writes מצות, and the *Gemara* answers that Shmuel’s ruling about four *todah* loaves stands as a disagreement with Rav Huna.
- A *Mishnah* sets the ratios as an *issaron* from three *se’ah* for the *Omer*, two *esronim* from three *se’ah* for *shtei halechem*, and twenty-four *esronim* from twenty-four *se’ah* for *lechem hapanim*. The *Gemara* explains that the *Omer* comes from new barley with more waste and needs more input for refined flour, *shtei halechem* comes from new wheat and needs less, and *lechem hapanim* comes from old wheat and yields an *issaron* of fine flour from one *se’ah*. A *baraisa* invalidates changes in the measure of the *issaron* itself but validates differences in how many *se’ah* are brought so long as the required *esronim* of flour result.
- A *Mishnah* states that the *Omer* is sifted through thirteen sieves, *shtei halechem* through twelve, and *lechem hapanim* through eleven. רבי שמעון says there is no fixed count and that one brings “סולת מנופה כל צורכה” based on “ולקחת סולת ואפית אותה.” A *baraisa* describes alternating fine and coarse sieves and presents a structure of thirteen sieves stacked so the top yields פסולת and the bottom yields pure סולת.
- A *baraisa* derives from “ולקחת סולת” that one may purchase flour for *lechem hapanim*, and from “ולקחת מכל מקום” that one may even purchase wheat and do the sifting in the *Mikdash*. It excludes other *menachos* via “אותה” and explains the limitation as “מפני החיסכון,” interpreted as “תורה חסה על ממונם של ישראל.” A scriptural allusion is given from “והשקית את העדה ואת בעירם” to show concern even for the animals that are the property of Israel, and the *perek* ends with הדרן עלך כל המנחות נקמצות.
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