## Menachot Daf 100b

###### Menachot 100b:1
[Menachot 100b:1](https://torahapp.org/share/book/Menachot/r/100b:1)

כִּי מָטֵי לֵילְיָא דְּבֵי שִׁימְשֵׁי לִיקְדּוֹשׁ וְלִיפְּסוֹל? אָמַר רָבָא: בְּשֶׁקָּדַם וְסִילֵּק.

**William Davidson Edition - English:**
if a rite performed during the night preceding its appointed time is not considered a rite whose time has not yet arrived, then **when the night arrives,** i.e., the **twilight** of Shabbat eve, the arrangement of loaves remaining on the Table should **be consecrated and** subsequently **disqualified** by being left overnight. **Rava says:** The mishna is referring **to** a case **where** the priest **removed** the shewbread from the Table **before** nightfall on Shabbat eve in order to prevent its consecration, and arranged it again the following day.


###### Menachot 100b:2
[Menachot 100b:2](https://torahapp.org/share/book/Menachot/r/100b:2)

מָר זוּטְרָא, וְאִיתֵּימָא רַב אָשֵׁי, אָמַר: אֲפִילּוּ תֵּימָא בְּשֶׁלֹּא קָדַם וְסִילֵּק, כֵּיוָן דְּסִידְּרוֹ שֶׁלֹּא כְּמִצְוָתוֹ – נַעֲשָׂה כְּמִי שֶׁסִּדְּרוֹ הַקּוֹף.

**William Davidson Edition - English:**
**Mar Zutra, and some say Rav Ashi, said: Even** if **you say** the mishna is referring to a case **where** one **did not remove** the shewbread **before** nightfall, the loaves are not consecrated by the Table. **Since** the priest **arranged** the shewbread at a time **that was not in accordance with** the procedure dictated by **its mitzva, it is considered as though a monkey had arranged** the shewbread, and it is not consecrated by the Table.


###### Menachot 100b:3
[Menachot 100b:3](https://torahapp.org/share/book/Menachot/r/100b:3)

**מַתְנִי׳** שְׁתֵּי הַלֶּחֶם נֶאֱכָלוֹת אֵין פָּחוֹת מִשְּׁנַיִם, וְלֹא יוֹתֵר עַל שְׁלֹשָׁה. כֵּיצַד? נֶאֱפוֹת מֵעֶרֶב יוֹם טוֹב – נֶאֱכָלוֹת בְּיוֹם טוֹב לִשְׁנַיִם. חָל יוֹם טוֹב לִהְיוֹת אַחַר הַשַּׁבָּת – נֶאֱכָלוֹת לִשְׁלֹשָׁה.

**William Davidson Edition - English:**
**MISHNA:** **The two loaves** that are brought on *Shavuot* **are eaten** by the priests **no less than two** days **and no more than three** days after they were baked. **How so? They are** generally **baked on the eve of the festival** of *Shavuot* and **they are eaten on the** day of the **Festival,** which is **on the second** day. If **the Festival occurs after Shabbat,** on Sunday, the loaves are baked on Friday, in which case **they are eaten on the third** day.


###### Menachot 100b:4
[Menachot 100b:4](https://torahapp.org/share/book/Menachot/r/100b:4)

לֶחֶם הַפָּנִים נֶאֱכָל אֵין פָּחוֹת מִתִּשְׁעָה, וְלֹא יוֹתֵר עַל אַחַד עָשָׂר. כֵּיצַד? נֶאֱפֶה מֵעֶרֶב שַׁבָּת – וְנֶאֱכָל בְּשַׁבָּת לְתִשְׁעָה. חָל יוֹם טוֹב לִהְיוֹת עֶרֶב שַׁבָּת – נֶאֱכָל לַעֲשָׂרָה.

**William Davidson Edition - English:**
**The shewbread is eaten no less than nine** days **and no more than eleven** days after it is baked. **How so? It is** generally **baked on Shabbat eve and eaten on the** following **Shabbat,** which is **on the ninth** day. If **a Festival occurs on Shabbat eve** the shewbread is baked on the eve of the Festival, on Thursday, in which case **it is eaten on the tenth** day.


###### Menachot 100b:5
[Menachot 100b:5](https://torahapp.org/share/book/Menachot/r/100b:5)

שְׁנֵי יָמִים [טוֹבִים] שֶׁל רֹאשׁ הַשָּׁנָה – נֶאֱכָל לְאַחַד עָשָׂר. וְאֵינוֹ דּוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן הַסְּגָן: דּוֹחֶה אֶת יוֹם טוֹב, וְאֵינוֹ דּוֹחֶה אֶת יוֹם צוֹם.

**William Davidson Edition - English:**
If the **two festival days of Rosh HaShana** occur on Thursday and Friday, the shewbread is baked on Wednesday, in which case **it is eaten on the eleventh** day. **And** this is because the preparation of the two loaves and the shewbread **overrides neither Shabbat nor a Festival. Rabban Shimon ben Gamliel says in the name of Rabbi Shimon, son of the deputy** High Priest: Their preparation **overrides a Festival but does not override** the **fast day** of Yom Kippur.


###### Menachot 100b:6
[Menachot 100b:6](https://torahapp.org/share/book/Menachot/r/100b:6)

**גְּמָ׳** אָמַר רָבִינָא: לְדִבְרֵי הָאוֹמֵר נְדָרִים וּנְדָבוֹת אֵין קְרֵיבִין בְּיוֹם טוֹב, לָא תֵּימָא מִדְּאוֹרָיְיתָא מִיחְזָא חֲזוּ, וְרַבָּנַן הוּא דִּגְזַרוּ שֶׁלֹּא יְשַׁהֶא, אֶלָּא מִדְּאוֹרָיְיתָא נָמֵי לָא חֲזוּ.

**William Davidson Edition - English:**
**GEMARA:** **Ravina said: According to the statement of the one who says vow offerings and voluntary offerings may not be sacrificed on a Festival, do not say they are fit** to be sacrificed on a Festival **by Torah law and it is the Sages who decreed** they may not be sacrificed. The Sages might have issued such a decree so **that** one **would not delay** sacrificing his offerings until he ascends to Jerusalem for the Festival. **Rather,** vow offerings and voluntary offerings **are unfit** to be sacrificed on a Festival **also by Torah law.**


###### Menachot 100b:7
[Menachot 100b:7](https://torahapp.org/share/book/Menachot/r/100b:7)

דְּהָא שְׁתֵּי הַלֶּחֶם דְּחוֹבַת הַיּוֹם הוּא, וְלֵיכָּא לְמֵימַר שֶׁמָּא יְשַׁהֶא, וְקָתָנֵי אֵינוֹ דּוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב.

**William Davidson Edition - English:**
Ravina explains this may be inferred from the mishna, **as** the offering of **the two loaves is an obligation of the day** of *Shavuot*. It is therefore **not** possible **to say** that the Sages decreed they may not be prepared on the Festival **lest** one **delay** bringing them. **And** yet the mishna **teaches** that baking and preparing the two loaves **overrides neither Shabbat nor a Festival.** All the more so that vow offerings and voluntary offerings, which do not need to be sacrificed specifically on a Festival, may not be sacrificed on a Festival by Torah law.


###### Menachot 100b:8
[Menachot 100b:8](https://torahapp.org/share/book/Menachot/r/100b:8)

**הֲדַרַן עֲלָךְ שְׁתֵּי הַלֶּחֶם.**


###### Menachot 100b:9
[Menachot 100b:9](https://torahapp.org/share/book/Menachot/r/100b:9)

מַתְנִי׳ **הַמְּנָחוֹת וְהַנְּסָכִים** שֶׁנִּטְמְאוּ, עַד שֶׁלֹּא קָדְשׁוּ בִּכְלִי – יֵשׁ לָהֶם פִּדְיוֹן; מִשֶּׁקָּדְשׁוּ בִּכְלִי – אֵין לָהֶם פִּדְיוֹן.

**William Davidson Edition - English:**
**MISHNA:** With regard to **the** fine flour for **meal offerings or the** wine for **libations that became ritually impure,** as long as they **have not yet been consecrated in** a service **vessel** and assumed inherent sanctity, **their redemption** is possible. If they are redeemed, their sanctity will be transferred to the redemption money. **Once they have been consecrated in** a service **vessel** and have assumed inherent sanctity, **their redemption** is **no** longer possible, and they are burned like any other offerings that became ritually impure.


###### Menachot 100b:10
[Menachot 100b:10](https://torahapp.org/share/book/Menachot/r/100b:10)

הָעוֹפוֹת וְהָעֵצִים וְהַלְּבוֹנָה וּכְלֵי שָׁרֵת, מִשֶּׁנִּטְמְאוּ – אֵין לָהֶן פִּדְיוֹן, שֶׁלֹּא נֶאֱמַר פִּדְיוֹן אֶלָּא בִּבְהֵמָה.

**William Davidson Edition - English:**
With regard to consecrated **birds, wood** for the altar, **frankincense, and service vessels, once** they **became ritually impure they have no** possibility of **redemption, as redemption** of items consecrated for the altar **was stated only with regard to** a consecrated **animal** that developed a blemish, not with regard to other consecrated items.


###### Menachot 100b:11
[Menachot 100b:11](https://torahapp.org/share/book/Menachot/r/100b:11)

**גְּמָ׳** אָמַר שְׁמוּאֵל: וַאֲפִילּוּ הֵן טְהוֹרִין נִפְדִּין. מַאי טַעְמָא? כַּמָּה דְּלָא קָדְשִׁי בִּכְלִי – קְדוּשַּׁת דָּמִים נִינְהוּ, וּקְדוּשַּׁת דָּמִים נִפְדִּין.

**William Davidson Edition - English:**
**GEMARA:** According to the mishna, impure meal offerings and libations may be redeemed as long as they have not yet been placed in a service vessel. **Shmuel says: Even if they are ritually pure, they** also may be **redeemed. What is the reason** for this? **As long as they have not been consecrated in** a service **vessel,** they possess **sanctity** that inheres only in their **value,** and items whose **sanctity** inheres only in their **value** may be **redeemed.**


###### Menachot 100b:12
[Menachot 100b:12](https://torahapp.org/share/book/Menachot/r/100b:12)

וְהָא נִטְמְאוּ תְּנַן? הוּא הַדִּין דְּאַף עַל גַּב דְּלֹא נִטְמְאוּ, וְאַיְּידֵי דְּקָא בָּעֵי מִיתְנֵא סֵיפָא מִשֶּׁקָּדְשׁוּ בִּכְלִי אֵין לָהֶן פִּדְיוֹן, דַּאֲפִילּוּ נִטְמְאוּ נָמֵי לָא, תְּנָא נָמֵי רֵישָׁא שֶׁנִּטְמְאוּ עַד שֶׁלֹּא קָדְשׁוּ בִּכְלִי.

**William Davidson Edition - English:**
The Gemara asks: **But didn’t we learn** in the mishna: The meal offerings and libations that **became ritually impure** are redeemed? The Gemara answers: **The same is true even if they had not become ritually impure. And** the *tanna* mentions a case where they became ritually impure **since** he **wants** to **teach the latter clause,** which states: **Once they were consecrated in** a service **vessel** and have assumed inherent sanctity, **they have no** possibility of **redemption,** meaning **that even** when **they became ritually impure** and are disqualified from use as an offering, they **still** have **no** possibility of redemption. Therefore, the *tanna* **also taught the first clause: That became ritually impure before they were consecrated in** a service **vessel.**


###### Menachot 100b:13
[Menachot 100b:13](https://torahapp.org/share/book/Menachot/r/100b:13)

פְּשִׁיטָא, קְדוּשַּׁת הַגּוּף נִינְהוּ!

**William Davidson Edition - English:**
With regard to flour or oil that has been consecrated in a service vessel, the Gemara asks: Isn’t it **obvious** that they are not redeemed, as **they are** consecrated with **inherent sanctity?**


###### Menachot 100b:14
[Menachot 100b:14](https://torahapp.org/share/book/Menachot/r/100b:14)

אִיצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וּבַעַל מוּם אִיקְּרִי ״טָמֵא״, טָמֵא נָמֵי כְּבַעַל מוּם דָּמֵי, וְאַף עַל גַּב דְּקָדוֹשׁ קְדוּשַּׁת הַגּוּף, כִּי נָפֵיל בֵּיהּ מוּם – מִיפְּרִיק, הָנֵי נָמֵי לִיפְּרוּק. קָמַשְׁמַע לַן, דְּלָאו כִּי הַאי ״טָמֵא״ קַרְיֵיהּ רַחֲמָנָא לְבַעַל מוּם,

**William Davidson Edition - English:**
The Gemara answers: It **was necessary** to state that items consecrated in a service vessel cannot be redeemed, as it may **enter your mind to say: Since a blemished** animal **is called impure,** as the Gemara will explain shortly, this analogy could be reversed and **an impure** animal could **also** have a status **similar to** that of **a blemished** animal. **And** just as in the case of a blemished animal, **even though** it is **consecrated** with **inherent sanctity, when it develops a blemish it is redeemed,** so too **these** impure items discussed in the mishna **may also be redeemed** despite their possessing inherent sanctity. Therefore, the *tanna* **teaches us that** it **is not** in **this** context that **the Merciful One called a blemished** animal **“impure.”**