## Shevuot Daf 15a

###### Shevuot 15a:1
[Shevuot 15a:1](https://torahapp.org/share/book/Shevuot/r/15a:1)

וְכֵן תַּעֲשׂוּ״ – לְדוֹרוֹת.

**William Davidson Edition - English:**
**and so shall you do”** (Exodus 25:9). The final words: “And so shall you do,” are superfluous and serve to teach: As was done in the Tabernacle, so shall you do **in** future **generations.**


###### Shevuot 15a:2
[Shevuot 15a:2](https://torahapp.org/share/book/Shevuot/r/15a:2)

מֵתִיב רָבָא: כׇּל הַכֵּלִים שֶׁעָשָׂה מֹשֶׁה – מְשִׁיחָתָן מְקַדַּשְׁתָּן, מִכָּאן וְאֵילָךְ – עֲבוֹדָתָן מְחַנַּכְתָּן. וְאַמַּאי? וְנֵימָא ״וְכֵן תַּעֲשׂוּ״ – לְדוֹרוֹת!

**William Davidson Edition - English:**
**Rava raises an objection** from a *baraita*: With regard to **all the** sacred **vessels that Moses fashioned, their anointment** with oil **consecrates them. From that** point **forward,** in the generations after Moses, new vessels do not require anointment to be consecrated; rather, **their** use in the Temple **service initiates them** and renders them fit for use. Rava clarifies the objection: **But why** is this so? **Let us say** here as well that the phrase **“and so shall you do”** teaches that the same must be done **in** future **generations.**


###### Shevuot 15a:3
[Shevuot 15a:3](https://torahapp.org/share/book/Shevuot/r/15a:3)

שָׁאנֵי הָתָם, דְּאָמַר קְרָא: ״וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם״ – אוֹתָם בִּמְשִׁיחָה, וְלֹא לְדוֹרוֹת בִּמְשִׁיחָה.

**William Davidson Edition - English:**
The Gemara answers: **It is different there,** as **the verse states** with regard to the Tabernacle and its vessels: **“And he anointed them and consecrated them”** (Numbers 7:1). This teaches that it is only **“them,”** the vessels fashioned by Moses, that are consecrated **through anointment, but** vessels fashioned **in** later **generations are not** consecrated **through anointment.**


###### Shevuot 15a:4
[Shevuot 15a:4](https://torahapp.org/share/book/Shevuot/r/15a:4)

אֵימָא אוֹתָם – בִּמְשִׁיחָה, לְדוֹרוֹת – אוֹ בִּמְשִׁיחָה אוֹ בַּעֲבוֹדָה! אָמַר רַב פָּפָּא, אָמַר קְרָא: ״אֲשֶׁר יְשָׁרְתוּ בָם בַּקֹּדֶשׁ״, תְּלָאָן הַכָּתוּב בְּשֵׁירוּת.

**William Davidson Edition - English:**
The Gemara asks: Why not **say: “Them,”** the vessels made by Moses, he consecrated specifically **through anointment,** but vessels made **in future generations** are consecrated **either through anointment or through** their initial **service? Rav Pappa said: The verse states:** “And they shall take all the service vessels, **with which they will serve in the Sanctuary”** (Numbers 4:12). The future tense “they will serve,” indicates that the verse is referring to future vessels, and **the verse makes them dependent upon service,** teaching that in future generations vessels will be consecrated through their initial service.


###### Shevuot 15a:5
[Shevuot 15a:5](https://torahapp.org/share/book/Shevuot/r/15a:5)

הַשְׁתָּא דִּכְתַב רַחֲמָנָא ״אֲשֶׁר יְשָׁרְתוּ״, ״אוֹתָם״ לְמָה לִי? אִי לָא כְּתַב רַחֲמָנָא ״אוֹתָם״, הֲוָה אָמֵינָא: הָנֵי הוּא דְּבִמְשִׁיחָה, לְדוֹרוֹת – בִּמְשִׁיחָה וּבַעֲבוֹדָה, דְּהָא כְּתִב ״וְכֵן תַּעֲשׂוּ״; מִיעֵט רַחֲמָנָא ״אוֹתָם״ – אוֹתָם בִּמְשִׁיחָה, וְלֹא לְדוֹרוֹת בִּמְשִׁיחָה.

**William Davidson Edition - English:**
The Gemara asks: **Now that the Merciful One has written “with which they will serve,” why do I** need the restrictive term **“them”?** The Gemara answers: **Had the Merciful One not written “them,” I would say that they,** the vessels made by Moses, were consecrated **through anointment** alone, but vessels made **in** later **generations** must be consecrated both **through anointment and through service, as** the Torah **wrote: “And so shall you do,”** referring to future generations. Therefore, **the Merciful One excluded** future vessels from anointment by stating **“them,”** teaching that it is only **them** that were consecrated **through anointment, but in** later **generations** they are **not** consecrated **through anointment.**


###### Shevuot 15a:6
[Shevuot 15a:6](https://torahapp.org/share/book/Shevuot/r/15a:6)

וּבִשְׁתֵּי תּוֹדוֹת. תָּנָא: שְׁתֵּי תּוֹדוֹת שֶׁאָמְרוּ – בְּלַחְמָן וְלֹא בִּבְשָׂרָן. מְנָהָנֵי מִילֵּי? אָמַר רַב חִסְדָּא, דְּאָמַר קְרָא: ״וָאַעֲמִידָה שְׁתֵּי תוֹדֹת גְּדוֹלֹת וְתַהֲלֻכֹת לַיָּמִין מֵעַל לַחוֹמָה״.

**William Davidson Edition - English:**
§ The mishna teaches: **And with two thanks-offerings.** A *tanna* **taught** in a *baraita*: **And** with regard to the **two thanks-offerings that are mentioned** here, the reference is **to their loaves, but not to their flesh.** An animal thanks-offering is accompanied by forty loaves of bread that are brought as a meal-offering. Ten loaves are leavened, and the remainder is comprised of ten each of three types of unleavened bread. The Gemara asks: **From where are these matters** derived? **Rav Ḥisda said: As the verse states** with regard to the consecration of the wall of Jerusalem in the days of Ezra: **“And I placed two large thanks-offerings, and we went in procession to the right upon the wall”** (Nehemiah 12:31).


###### Shevuot 15a:7
[Shevuot 15a:7](https://torahapp.org/share/book/Shevuot/r/15a:7)

מַאי ״גְּדוֹלוֹת״? אִילֵּימָא מִמִּין גָּדוֹל מַמָּשׁ, נֵימָא ״פָּרִים״! אֶלָּא גְּדוֹלוֹת בְּמִינָן.

**William Davidson Edition - English:**
The Gemara clarifies the meaning of this verse: **What** is meant by **“large”? If we say** that the animals of the thanks-offering were **literally from a large species,** i.e., oxen, rather than from a small species, i.e., sheep, **let** the verse **state** that they were **oxen. Rather,** let us say that he took animals from among **the largest** and the finest quality **of their species.**


###### Shevuot 15a:8
[Shevuot 15a:8](https://torahapp.org/share/book/Shevuot/r/15a:8)

מִי אִיכָּא חֲשִׁיבוּתָא קַמֵּי שְׁמַיָּא? וְהָתַנְיָא: נֶאֱמַר בְּעוֹלַת בְּהֵמָה ״אִשֵּׁה רֵיחַ נִיחֹחַ״, בְּעוֹלַת הָעוֹף ״אִשֵּׁה רֵיחַ נִיחֹחַ״, בְּמִנְחָה ״אִשֵּׁה רֵיחַ נִיחֹחַ״; מְלַמֵּד שֶׁאֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּין אֶת לִבּוֹ לְאָבִיו שֶׁבַּשָּׁמַיִם!

**William Davidson Edition - English:**
The Gemara challenges this: **Is** the size of the offering **of** any **importance before Heaven? But isn’t it taught** in a mishna (*Menaḥot* 110a): **It is stated with regard to an animal burnt-offering: “A fire offering, a pleasing aroma”** (Leviticus 1:9), and it is also stated **with regard to a bird burnt-offering: “A fire offering, a pleasing aroma”** (Leviticus 1:17), and it is also stated **with regard to a meal-offering: “A fire offering, a pleasing aroma”** (Leviticus 2:2). The same term is used in all three cases even though the three offerings are of different value. This **teaches that one who brings a substantial** sacrifice **and one who brings a modest** sacrifice have equal merit, and both offerings are accepted as having a pleasing aroma, **provided that one directs his heart to his Father in Heaven.**


###### Shevuot 15a:9
[Shevuot 15a:9](https://torahapp.org/share/book/Shevuot/r/15a:9)

אֶלָּא גְּדוֹלָה שֶׁבַּתּוֹדָה, וּמַאי נִיהוּ – חָמֵץ. דִּתְנַן: הַתּוֹדָה הָיְתָה בָּאָה מִן חָמֵשׁ סְאִין יְרוּשַׁלְמִיּוֹת, שֶׁהֵן שֵׁשׁ מִדְבָּרִיּוֹת, שֶׁהֵן שְׁתֵּי אֵיפוֹת; וְהָאֵיפָה שָׁלֹשׁ סְאִין, עֶשְׂרִים עִשָּׂרוֹן – עֲשָׂרָה לֶחָמֵץ וַעֲשָׂרָה לַמַּצָּה. וּבַמַּצָּה שְׁלֹשָׁה מִינִין: חַלּוֹת, רְקִיקִין וּרְבוּכָה.

**William Davidson Edition - English:**
**Rather,** let us say that “large thanks-offerings” means **the larger** element **in the thanks-offering** loaves. **And what is that?** The **leavened** loaves, **as we learned** in a mishna (*Menaḥot* 76b): The meal part of **the thanks-offering came from five Jerusalem *se’a*** of flour, **which are** equivalent to **six wilderness** *se’a*. The *se’a* referred to in the Bible when the Jewish people were in the wilderness is smaller than the *se’a* used later in Jerusalem. **This is** equivalent to **two ephahs,** each **ephah** being **three** wilderness ***se’a*.** These two ephahs are **twenty** measures of **a tenth** of an ephah. **Ten** of these tenths were used **to** make **leavened** loaves **and ten** of these tenths were used **to** make **unleavened** loaves. **And the unleavened** loaves were **of three types: Loaves** of matza, **wafers,** and **measures of flour mixed** with water and oil. Accordingly, the leavened loaves were three times the size of the unleavened ones, and it was the leavened loaves that were used to consecrate additions to the city.


###### Shevuot 15a:10
[Shevuot 15a:10](https://torahapp.org/share/book/Shevuot/r/15a:10)

אָמַר רָמֵי בַּר חָמָא: אֵין הָעֲזָרָה מִתְקַדֶּשֶׁת, אֶלָּא בִּשְׁיָרֵי מִנְחָה. מַאי טַעְמָא? כִּירוּשָׁלַיִם; מָה יְרוּשָׁלַיִם – דָּבָר הַנֶּאֱכָל בָּהּ מְקַדְּשָׁהּ, אַף עֲזָרָה – דָּבָר הַנֶּאֱכָל בָּהּ מְקַדְּשָׁהּ.

**William Davidson Edition - English:**
**Rami bar Ḥama says:** One can infer from this *baraita* that **the** Temple **courtyard is consecrated only with the remainder of the meal-offering,** and not by the loaves of a thanks-offering. The remainder of the meal-offering is the part left over after a handful of it and its frankincense have been sacrificed on the altar; this remainder is eaten by a priest. **What is the reason** for this? The consecration of the Temple courtyard is **like** the consecration of **Jerusalem. Just as** with regard to **Jerusalem, an item that is eaten** specifically **in it,** i.e., the loaves of a thanks-offering, which are eaten anywhere in the city, **consecrates** the city, **so too,** with regard to the Temple **courtyard, an item that is eaten** specifically **in it,** i.e., the remainder of the meal-offering, **consecrates** the courtyard.


###### Shevuot 15a:11
[Shevuot 15a:11](https://torahapp.org/share/book/Shevuot/r/15a:11)

אַטּוּ לַחְמֵי תוֹדָה, בַּעֲזָרָה מִי לָא מִתְאַכְלִי?! אֶלָּא כִּירוּשָׁלַיִם – מָה יְרוּשָׁלַיִם דָּבָר הַנֶּאֱכָל בָּהּ וְיוֹצֵא מִמֶּנָּה נִפְסָל, אַף עֲזָרָה דָּבָר הַנֶּאֱכָל בָּהּ וְהַיּוֹצֵא מִמֶּנָּה נִפְסָל.

**William Davidson Edition - English:**
The Gemara asks: **Is that to say that the loaves of a thanks-offering are not eaten in the** Temple **courtyard? Rather,** the comparison should be drawn as follows: The consecration of the Temple courtyard is **like** the consecration of **Jerusalem. Just as Jerusalem** is consecrated with the loaves of a thanks-offering, which is **an item that is eaten inside** the city, **and** which, if **it emerges from** there, **is disqualified, so too,** the Temple **courtyard** is consecrated with **an item that is eaten inside** the courtyard, **and** which, if **it emerges from** there, **is disqualified.** This item is the remainder of a meal-offering, which can be eaten only by a priest and only in the Temple courtyard.


###### Shevuot 15a:12
[Shevuot 15a:12](https://torahapp.org/share/book/Shevuot/r/15a:12)

אִי מָה לְהַלָּן חָמֵץ, אַף כָּאן חָמֵץ?! וְתִסְבְּרַהּ? מִנְחַת חָמֵץ מִי אִיכָּא?!

**William Davidson Edition - English:**
The Gemara asks: **If** the consecration of the Temple courtyard is derived from the consecration of Jerusalem, let us say as follows: **Just as there,** with regard to the consecration of an addition made to Jerusalem, the loaves used in the ceremony are **leavened, so too here,** with regard to the consecration of an addition made to the Temple courtyard, the remainder of the meal-offering should be **leavened.** The Gemara expresses surprise at this suggestion: **And** how can **you understand** this? **Is there a leavened meal-offering?** A meal-offering is always unleavened.