## Menachot Daf 22a

###### Menachot 22a:1
[Menachot 22a:1](https://torahapp.org/share/book/Menachot/r/22a:1)

כִּי זַכִּי לְהוּ רַחֲמָנָא – לְיִשְׂרָאֵל, דְּאִית לְהוּ לִשְׁכָּה. לְכֹהֲנִים, דְּלֵית לְהוּ לִשְׁכָּה – לָא זַכִּי לְהוּ רַחֲמָנָא, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**when the Merciful One granted** the Jewish people the right to use the salt when eating their offerings, he granted this **to Israelites, who have** an obligation to donate their half-shekels to the **chamber,** as this fund supplies the salt that is applied to the offerings. With regard **to the priests, who do not have** an obligation to donate their half-shekels to the **chamber, the Merciful One did not grant them** the right to make use of the salt. To counter this, the mishna in tractate *Shekalim* **teaches us** that the court granted to the priests the right to use the salt when eating their offerings.


###### Menachot 22a:2
[Menachot 22a:2](https://torahapp.org/share/book/Menachot/r/22a:2)

וְעֵצִים, דִּפְשִׁיטָא לֵיהּ לְתַנָּא דְּמִשֶּׁל צִיבּוּר, מְנָלַן? דְּתַנְיָא: יָכוֹל הָאוֹמֵר ״הֲרֵי עָלַי עוֹלָה״ יָבִיא עֵצִים מִתּוֹךְ בֵּיתוֹ, כְּדֶרֶךְ שֶׁמֵּבִיא נְסָכִים מִתּוֹךְ בֵּיתוֹ? תַּלְמוּד לוֹמַר: ״עַל הָעֵצִים אֲשֶׁר עַל הָאֵשׁ אֲשֶׁר עַל הַמִּזְבֵּחַ״ – מָה מִזְבֵּחַ מִשֶּׁל צִיבּוּר, אַף עֵצִים וָאֵשׁ מִשֶּׁל צִיבּוּר, דִּבְרֵי רַבִּי אֶלְעָזָר בַּר רַבִּי שִׁמְעוֹן.

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to the **wood,** concerning **which** it is **obvious to the *tanna*** of the *baraita* **that** it is brought **from communal** supplies, **from where do we** derive this *halakha*? The Gemara answers: **As it is taught** in a *baraita*: One **might** have thought that **one who says: It** is incumbent **upon me** to bring **a burnt offering, must bring wood from his home** on which the burnt offering will be sacrificed, **just as he brings libations from his home** along with a burnt offering (see Numbers, chapter 15). Therefore, **the verse states** with regard to the burnt offering: **“On the wood that is on the fire which is upon the altar”** (Leviticus 1:12); the Torah juxtaposes the wood to the altar, teaching that **just as** the **altar** was built **from communal** funds, **so too,** the **wood and fire** are brought **from communal** supplies. This is **the statement of Rabbi Elazar bar Rabbi Shimon.**


###### Menachot 22a:3
[Menachot 22a:3](https://torahapp.org/share/book/Menachot/r/22a:3)

רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ אוֹמֵר: מָה מִזְבֵּחַ – שֶׁלֹּא נִשְׁתַּמֵּשׁ בּוֹ הֶדְיוֹט, אַף עֵצִים וָאֵשׁ – שֶׁלֹּא נִשְׁתַּמֵּשׁ בָּהֶן הֶדְיוֹט. מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ חַדְתֵי.

**William Davidson Edition - English:**
The *baraita* continues: **Rabbi Elazar ben Shammua says: Just as** the **altar was not used by an ordinary** person, as it was built for the purpose of serving as an altar for God, **so too,** the **wood and fire** should **not have been used** previously **by an ordinary** person, so one does not bring the wood from his home. The Gemara asks: **What** is the difference **between** the two opinions? The Gemara answers: The difference **between** the two **is whether** there is a requirement that the wood be **new,** i.e., that it had never been used. According to the opinion of Rabbi Elazar bar Rabbi Shimon, the wood is fit provided that it comes from communal supplies, even if it is not new wood, whereas according to Rabbi Elazar ben Shammua it must be new wood.


###### Menachot 22a:4
[Menachot 22a:4](https://torahapp.org/share/book/Menachot/r/22a:4)

וְעַתִּיקֵי לָא? וְהָכְתִיב: ״וַיֹּאמֶר אֲרַוְנָה אֶל דָּוִד יִקַּח וְיַעַל אֲדֹנִי הַמֶּלֶךְ הַטּוֹב בְּעֵינָיו רְאֵה הַבָּקָר לָעֹלָה וְהַמֹּרִגִּים וּכְלֵי הַבָּקָר לְעֵצִים״! הָכָא נָמֵי בְּחַדְתֵי.

**William Davidson Edition - English:**
The Gemara asks: **And** is it in fact the *halakha* that **old,** i.e., previously used, wood is **not** fit to be burned on the altar? **But isn’t it written: “And Araunah said to David: Let my lord the king take and offer up what seems good to him; behold the oxen for the burnt offering, and the threshing instruments [*morigim*] and the equipment of the oxen for the wood”** (II Samuel 24:22)? Despite the fact that the threshing instruments and equipment of the oxen have been used previously, apparently they are fit to be used when offering a burnt offering. The Gemara answers: **Here too,** the verse is speaking **of new** instruments and equipment that had not been previously used.


###### Menachot 22a:5
[Menachot 22a:5](https://torahapp.org/share/book/Menachot/r/22a:5)

מַאי ״מוֹרִיגִּים״? אָמַר עוּלָּא: מִטָּה שֶׁל טַרְבֵּל. מַאי מִטָּה שֶׁל טַרְבֵּל? אָמַר רַב יְהוּדָה: עִיזָּא דְּקוּרְקְסָא דְּדָשׁוּ בַּהּ דִּשְׁתָּאֵי. אָמַר רַב יוֹסֵף: מַאי קְרָאָה? ״הִנֵּה שַׂמְתִּיךְ לְמוֹרַג חָרוּץ חָדָשׁ בַּעַל פִּיפִיּוֹת תָּדוּשׁ הָרִים״.

**William Davidson Edition - English:**
Tangentially, the Gemara asks: **What** is the meaning of the term ***morigim*** mentioned in this verse? **Ulla said:** It is **a *turbal* bed.** This was not a known expression in Babylonia, so the Gemara asks: **What** is **a *turbal* bed? Rav Yehuda said:** It is referring to **a serrated [*dekurkesa*] board that the threshers use for threshing,** which is dragged over the grain by an animal in order to separate the kernels from the stalks. **Rav Yosef said: What is the verse** from which the meaning of *morigim* is derived? It is the verse that states: **“Behold, I have made you a new threshing sledge [*morag*] having sharp teeth; you shall thresh the mountains”** (Isaiah 41:15).


###### Menachot 22a:6
[Menachot 22a:6](https://torahapp.org/share/book/Menachot/r/22a:6)

**מַתְנִי׳** נִתְעָרֵב קוּמְצָהּ בְּקוֹמֶץ חֲבֶירְתָּהּ, בְּמִנְחַת כֹּהֲנִים, בְּמִנְחַת כֹּהֵן מָשִׁיחַ, בְּמִנְחַת נְסָכִים – כְּשֵׁרָה.

**William Davidson Edition - English:**
**MISHNA:** If **a handful** of one meal offering, which is to be burned on the altar, **was intermingled with a handful of another** meal offering, or **with the meal offering of priests,** or **with the meal offering of** the **anointed priest,** i.e., the High Priest, or **with the meal offering of libations** accompanying burnt offerings and peace offerings, all of which are burned in their entirety on the altar, it is **fit** for sacrifice, and the mixture is burned on the altar.


###### Menachot 22a:7
[Menachot 22a:7](https://torahapp.org/share/book/Menachot/r/22a:7)

רַבִּי יְהוּדָה אוֹמֵר: בְּמִנְחַת כֹּהֵן מָשִׁיחַ, בְּמִנְחַת נְסָכִים – פְּסוּלָה, שֶׁזּוֹ בְּלִילָתָהּ עָבָה, וְזוֹ בְּלִילָתָהּ רַכָּה, וְהֵן בּוֹלְעוֹת זוֹ מִזּוֹ.

**William Davidson Edition - English:**
**Rabbi Yehuda says:** If the handful was intermingled **with the meal offering of** the **anointed priest,** or **with the meal offering of libations,** the mixture is **unfit because** with regard to **this,** the handful from the standard meal offering, **its mixture is thick,** one *log* of oil mixed with a tenth of an ephah of flour, **and** with regard to **that,** the meal offering of the anointed priest and the meal offering of libations, **its mixture is loose,** three *log* of oil mixed with a tenth of an ephah of flour. **And** the mixtures, which are not identical, **absorb from each other,** increasing the amount of oil in the handful and decreasing the amount of oil in the meal offering of the anointed priest or the meal offering of libations, thereby invalidating both.


###### Menachot 22a:8
[Menachot 22a:8](https://torahapp.org/share/book/Menachot/r/22a:8)

**גְּמָ׳** תְּנַן הָתָם: דָּם שֶׁנִּתְעָרֵב בְּמַיִם, אִם יֵשׁ בּוֹ מַרְאִית דָּם – כָּשֵׁר. נִתְעָרֵב בְּיַיִן – רוֹאִין אוֹתוֹ כְּאִילּוּ הוּא מַיִם. נִתְעָרֵב בְּדַם בְּהֵמָה אוֹ בְּדַם חַיָּה – רוֹאִין אוֹתוֹ כְּאִילּוּ הוּא מַיִם. רַבִּי יְהוּדָה אוֹמֵר: אֵין דָּם מְבַטֵּל דָּם.

**William Davidson Edition - English:**
**GEMARA:** **We learned** in a mishna **there** (*Zevaḥim* 77b): In the case of **blood** of an offering fit for sacrifice **that was mixed with water, if** the mixture **has the appearance of blood,** it is **fit** for presenting on the altar, even though the majority of the mixture is water. If the blood **was mixed with** red **wine, one views** the wine **as though it were water.** If that amount of water would leave the mixture with the appearance of blood, it is fit for presentation. Likewise, if the blood **was mixed with the blood of** a non-sacred **domesticated animal or the blood of** a non-sacred **undomesticated animal, one considers** the blood **as though it were water. Rabbi Yehuda says: Blood does not nullify blood.** Therefore, the priest presents the blood of the mixture on the altar regardless of the ratio of sacred to non-sacred blood.


###### Menachot 22a:9
[Menachot 22a:9](https://torahapp.org/share/book/Menachot/r/22a:9)

אָמַר רַבִּי יוֹחָנָן: וּשְׁנֵיהֶם מִקְרָא אֶחָד דָּרְשׁוּ, ״וְלָקַח מִדַּם הַפָּר וּמִדַּם הַשָּׂעִיר״. הַדָּבָר יָדוּעַ שֶׁדָּמוֹ שֶׁל פַּר מְרוּבֶּה מִדָּמוֹ שֶׁל שָׂעִיר. רַבָּנַן סָבְרִי:

**William Davidson Edition - English:**
**Rabbi Yoḥanan says: And both** the first *tanna* and Rabbi Yehuda **derived** their opinions **from one verse.** With regard to the sacrificial rites performed by the High Priest on Yom Kippur, the Torah teaches that after sprinkling of the blood of the bull and of the goat separately between the staves of the Ark and on the Curtain, the blood of the two animals is mixed together and presented on the golden altar inside the Sanctuary. The verse states: **“And he shall take of the blood of the bull and of the blood of the goat** and put it on the corners of the altar” (Leviticus 16:18). **It is a known matter that the blood of the bull is more than the blood of a goat.** Why then is the blood of the goat not nullified? Rabbi Yoḥanan explains: **The Rabbis,** i.e, the first *tanna*, **hold:**