Menachos 77 - Cycle 14
Summary
- Today’s *shiur* learns מסכת מנחות דף ע"ז, beginning from דף ע"ו עמוד ב' at the new פרק about קרבן תודה, whose offering includes an animal and forty loaves in four categories, with one loaf from each category given as תרומה to the כהן and the remaining loaves eaten by the owner for one day and one night. The משנה sets precise flour amounts using מדות ירושלמיות versus מדבריות and divides the total into ten חמץ loaves and thirty מצה loaves across three מצה types, while the גמרא derives the underlying measures and rules for enlarging measures by a שתות and applies principles of אונאה and commercial fairness. The sugya then derives the שיעור and structure of the תרומה from לחמי תודה through דרשות and comparisons to other תרומות and לחמים, and it raises further questions about whether תרומת לחמי תודה carries standard תרומה liabilities such as מיתה, חומש, and דין מדמע.
- A קרבן תודה comes with four bread types: three מצה types—חלות, רקיקין, רבוכה—and חמץ, ten loaves of each type, with one separated from each type for the כהן and the remaining nine of each type eaten by the owner and guests ליום ולילה. The משנה states that the תודה breads use חמש סאין ירושלמיות, equal to שש מדבריות, and that this equals שתי איפות, each איפה being שלש סאין and containing עשרה עשרונים, for a total of עשרים עשרונים. The משנה assigns עשרה עשרונים to the ten חמץ loaves, making each חמץ חלה one עשרון, and it assigns the other עשרה עשרונים to the thirty מצה loaves, yielding far less flour per מצה loaf.
- A פסוק is cited as אם על תודה יקריבנו והקריב על זבח התודה חלות מצות בלולות בשמן ורקיקי מצה משוחים בשמן וסולת מרבכת חלות בלולות בשמן, and רש"י explains that it teaches three distinct מצה varieties for לחמי תודה. The רמב"ם states that the total oil for the thirty מצה loaves is חצי לוג, and he calls that שיעור הלכה למשה מסיני, with רביעית for רבוכה, שמינית for חלות, and שמינית for רקיקין. The narrative defines חלות as kneaded with oil and baked as מאפה תנור, only afterward smeared oil for רקיקין, and רבוכה as scalded, partially baked, and then fried in oil, compared to making a donut.
- The משנה calculates that the מצה flour divides into שלש עשרונים ושליש לכל מין ומין, producing ten loaves per type, so each מצה חלה is one third of an עשרון. The משנה restates the accounting in מדת ירושלים using קבין, deriving thirty קב from חמשה סאין, assigning fifteen קב to חמץ and fifteen קב to מצה, making each חמץ loaf קב ומחצה and each מצה loaf חצי קב, with חמשה קבין allocated to each of the three מצה types.
- The גמרא asks מנא הני מילי for the measure underlying the משנה, and רב חסדא derives from יחזקאל האיפה והבת תוכן אחד יהיה that an איפה matches a בת, and it aligns the בת as שלש סאין. The sugya challenges whether verses about a tenth of a חומר already suffice, then answers that חומר is not otherwise known until a verse about oil measures states that a בת is a tenth of a כור and that עשרת הבתים is a חומר, establishing כור = חומר = thirty סאה and בת = three סאה. The sugya distinguishes that בת measures liquids and איפה measures dry goods while keeping their quantities aligned.
- שמואל teaches that אין מוסיפין על המידות יותר משתות, and he extends the same ceiling to changing coinage and to a merchant’s profit margin, stating that one should not earn more than a שתות. The גמרא rejects the explanation that the concern is אפקועי תרעא because if ignorance causes inflation that would seemingly forbid even a שתות, and it instead attributes the limit to אונאה so that unaware parties do not produce transactions that become ביטול מקח. The גמרא cites רבא that for any דבר שבמדה ושבמשקל ושבמנין, even פחות מכדי הונאה חוזר, and רש"י explains that exact-measure sales allow no tolerance for discrepancy because the parties agreed to a fixed amount.
- The sugya offers another explanation that the concern is משום תגרא so a businessman not suffer loss when measures change, then challenges whether merely breaking even qualifies as trade. A מחלוקת ראשונים is recorded: the רמב"ם holds that in a shortfall of an agreed exact amount one must make up what is missing, while the ראב"ד treats it as ביטול מקח, and the wording of the גמרא is presented as favoring the ראב"ד. רב חיים בריסקר explains the רמב"ם by distinguishing a simple delivery shortfall, where supplementation suffices, from a systemic change in the measure itself, where even the רמב"ם agrees the deal is void.
- רש"י limits the one-sixth profit rule to אוכל נפש, and other ראשונים explain that חז"ל restrict gouging on essential life commodities but do not apply the cap to nonessential goods, raising the question of what counts as אוכל נפש such as spices. The שפת אמת states that reducing measures is forbidden even less than a sixth because the verse framework addresses only enlarging measures, while the סמ"ע holds that the sugya focuses on enlarging and that reductions are permitted because people notice them more readily. The ערוך השולחן argues that a fair marketplace requires guarding not only against raising prices but also against lowering them in a way that undermines others, and ספר נועם אליעזר rules that one may not lower prices with intent to drive a competitor out, with שער המשפט ruling likewise. The חשוקי חמד holds that where merchants do not follow these rules and בית דין cannot enforce them, the practical halachic constraints of the sugya do not apply in those cases.
- רב חסדא explains that שמואל derives the one-sixth limit from a verse in יחזקאל counting sixty שקלים to a מנה, and שמואל notes the conflict with the known relationship of שקל to זוז such that the tally implies a larger total. שמואל concludes that מנה דקודש כפול היה relative to מנה דחולין, and he infers that מוסיפין על המידות but אין מוסיפין יותר משתות. The sugya establishes שתות לבר, meaning the sixth is computed “from the outside” so that the added amount is a sixth of the final total, and רבא finds this implied in the משנה’s conversion of חמש סאין ירושלמיות into שש מדבריות.
- The קדושת לוי explains that a קרבן תודה comes when someone experiences a נס and recognizes Hashem, and he distinguishes recognition through extraordinary events from recognition through contemplation of daily life. He associates מצה with the revealed miracles of יציאת מצרים and חמץ with ordinary daily bread, framing both as avenues of serving Hashem. He ties this to the משנה’s equal flour totals for חמץ and מצה despite the much larger number of מצה loaves, teaching that Hashem wants recognition not only in great miracles but in ordinary daily experience.
- The משנה rules that from all four bread types, הניטל אחד מהם אחד מעשרה תרומה, based on והקריב אחד מכל קרבן תרומה להשם, and it gives that portion to לכהן הזורק את דם השלמים לו יהיה while the rest is eaten by the owners. The גמרא interprets אחד as requiring a whole loaf שלא יתפרס, interprets מכל קרבן as requiring equal counts across all types, and derives שלא יטול מקרבן על חבירו so one may not substitute from one type for another. The ערוך לנר explains that the requirement of a whole loaf is treated as essential by comparison to לחמי נזיר where כן יעשה indicates indispensability.
- A ברייתא reads ממנו as requiring proximity among the loaves, with רש"י requiring they be in one כלי and תוספות requiring only that they be near each other because no כלי is needed to be מקדש them. The same ברייתא repeats the requirements of whole loaves, equal counts, and non-substitution, then seeks the שיעור of תרומה by linking תרומה here to תרומת מעשר, yielding אחד מעשרה. The ברייתא considers learning from ביכורים, which has no fixed שיעור, and אהל שלמה explains that ביכורים can be a חומרא because it allows giving more whereas תרומת מעשר is capped.
- The גמרא prefers תרומת מעשר over ביכורים by matching a תרומה שאין אחריה תרומה to another of the same type, while noting that ביכורים are followed by further תרומות. The sugya then raises an argument for matching consumption in ירושלים, then resolves via a גזירה שוה between תרומה language in לחמי תודה and in תרומת מעשר, concluding the תודה תרומה is one tenth.
- After establishing that the separation is one tenth, the ברייתא says it still needs the base quantity and derives it from the word לחם by comparing לחמי תודה to שתי הלחם, where the verse specifies שני עשרונים for two loaves, implying עשרון per loaf. The sugya considers a counter-derivation from לחם הפנים implying two עשרונים per loaf, then prefers שתי הלחם because both are חמץ with a זבח, unlike לחם הפנים. The sugya then considers that לחמי תודה can come from old or new grain and from outside ארץ ישראל, unlike שתי הלחם which must be מן החדש, and it resolves this by expounding תביאו to extend the שתי הלחם model to other places one brings bread.
- The derivation yields עשרון לחלה for the חמץ loaves, and the word תהיינה is used to establish the full set of ten חמץ loaves. The gzerah ties the מצה quantity to the חמץ quantity so that עשרה עשרונים go to חמץ and עשרה to מצה, totaling עשרים עשרונים for לחמי תודה, and it uses the תודה verse to require three מצה types, producing שלשה עשרונים ושליש לכל מין and שלוש חלות לעשרון. The conclusion is that לחמי תודה are forty loaves, and one loaf from each of the four categories is given to the כהן while the rest are eaten by the owners.
- The sugya returns to ממנו meaning מן המחובר and supports it by analogy to ואת כל חלבו ירים ממנו, interpreted via רב חסדא אמר רבינא as prohibiting cutting the meat before removing אימורין. The גמרא asks why the derivation of the one-tenth is not learned from תרומת מדין, where the Torah mandated one five-hundredth and one fiftieth in a one-time war distribution, and it answers that the sugya learns a תרומה הנוהגת לדורות from another that is נוהגת לדורות. The גמרא asks about learning from תרומת חלה, and it rejects it via תנא דבי רבי ישמעאל by matching the phrase ממנו תרומה לה' to another place with תרומה ה', excluding חלה language.
- רבא asks whether a זר who eats תרומת לחמי תודה is חייב מיתה and חומש like תרומת מעשר because of the היקש, or whether the limiting word בו confines those liabilities to תרומת מעשר. Rבא also asks whether תרומת לחמי תודה is מדמעת when mixed with חולין, paralleling strict תרומה mixture rules, or whether it lacks that status. The text ends with the גמרא continuing on this question.
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