Shevuot — Daf 15a

וכן תעשו לדורות

מתיב רבא כל הכלים שעשה משה משיחתן מקדשתן מכאן ואילך עבודתן מחנכתן ואמאי ונימא וכן תעשו לדורות

שאני התם דאמר קרא (במדבר ז, א) וימשחם ויקדש אותם אותם במשיחה ולא לדורות במשיחה

אימא אותם במשיחה לדורות או במשיחה או בעבודה אמר רב פפא אמר קרא (במדבר ד, יב) אשר ישרתו בם בקדש תלאן הכתוב בשירות

השתא דכתב רחמנא אשר ישרתו אותם למה לי אי לא כתב רחמנא אותם הוה אמינא הני הוא דבמשיחה לדורות במשיחה ובעבודה דהא כתב וכן תעשו מיעט רחמנא אותם אותם במשיחה ולא לדורות במשיחה:

ובשתי תודות: תנא שתי תודות שאמרו בלחמן ולא בבשרן מנהני מילי אמר רב חסדא דאמר קרא (נחמיה יב, לא) ואעמידה שתי תודות גדולות ותהלוכות לימין מעל לחומה

מאי גדולות אילימא ממין גדול ממש נימא פרים אלא גדולות במינן

מי איכא חשיבותא קמי שמיא והתניא נאמר בעולת בהמה (ויקרא א, ט) אשה ריח ניחח בעולת העוף (ויקרא א, ט) אשה ריח ניחח במנחה (ויקרא ב, ב) אשה ריח ניחח מלמד שאחד המרבה ואחד הממעיט ובלבד שיכוין את לבו לאביו שבשמים

אלא גדולה שבתודה ומאי ניהו חמץ דתנן התודה היתה באה מן חמש סאין ירושלמיו' שהן שש מדבריות שהן שתי איפות והאיפה שלש סאין עשרים עשרון עשרה לחמץ ועשרה למצה ובמצה שלשה מינין חלות רקיקין ורבוכה

אמר רמי בר חמא אין העזרה מתקדשת אלא בשירי מנחה מאי טעמא כירושלים מה ירושלים דבר הנאכל בה מקדשה אף עזרה דבר הנאכל בה מקדשה

אטו לחמי תודה בעזרה מי לא מתאכלי אלא כירושלים מה ירושלים דבר הנאכל בה ויוצא ממנה נפסל אף עזרה דבר הנאכל בה והיוצא ממנה נפסל

אי מה להלן חמץ אף כאן חמץ ותסברא מנחת חמץ מי איכא

even so shall ye make it1 — for future generations. Raba objected: All the vessels which Moses made were consecrated by their anointing;2 thenceforth,3 their employment in the service dedicated them.4 Now why? Let us say: so shall ye make it — for future generations.5 — It is different there, for Scripture says: And he anointed them and sanctified them6 — ‘them’ he anointed; but [vessels] in future generations [are] not [consecrated] by anointing. But you may say: ‘them’ he anointed; but [vessels] in future generations [may be consecrated] either by anointing or by employment in the service? — R. Papa said: Scripture says. [And they shall take all the vessels of ministry,] wherewith they minister in the sanctuary;7 the verse makes them dependent upon ministry.8 Now that Scripture has written ‘wherewith they minister’, why do we require ‘them’?9 — If Scripture had not written ‘them’, I might have said: these [in the time of Moses] were [consecrated] by anointing [only], but [vessels] in future generations [require both] anointing and employment in service, for Scripture has written so shall ye make it;10 therefore Scripture limits [by writing] ‘them’ — them11 by anointing, but not [vessels] in future generations by anointing.12 AND WITH TWO [LOAVES] OF THANKSGIVING. We learnt: The two thanksgiving offerings which are mentioned refer to their loaves and not their flesh.13 How do we know? R. Hisda said: Because Scripture says: And I placed two great thanksgiving offerings,14 and we went in procession, on the right upon the wall.15 Now, what is meant by ‘great’? Shall we say, from a great [or, large] kind actually?16 [If so,] let him say, oxen! But then, large of their kind?17 [That is impossible, for] is there any importance [attached to size] before Heaven? Surely we learnt: It is said with reference to a burnt offering of cattle: an offering made by fire, a sweet savour [unto the Lord];18 with reference to a burnt offering of a bird: an offering made by fire, a sweet savour [unto the Lord];19 with reference to a meal offering: an offering made by fire, a sweet savour [unto the Lord].20 This teaches us that it is the same whether one gives much or little, as long as he directs his heart to his Father who is in Heaven! — Well then, that which is [inevitably] the larger in the thanksgiving offering, and which is it? The leaven. For we learnt: The thanksgiving offering came from five Jerusalem se'ahs, which are equivalent to six wilderness21 se'ahs, which are two ephahs, (for an ephah is three se'ahs); twenty tenths [of an ephah],22 ten for leavened, and ten for unleavened [loaves]; and the unleavened [loaves] were of three kinds: cakes, wafers, and cakes saturated with oil.23 [Hence, the leavened loaves were larger.]24 Rami b. Hama said: The [addition to the] Temple court is not sanctified except by the remnants of the meal offering.25 What is the reason? — Like Jerusalem; just as Jerusalem is sanctified by that which must be eaten within it,26 so the Temple court is sanctified by that which must be eaten within it.27 Cannot then the loaves of thanksgiving be eaten in the Temple court?28 — Well then, like Jerusalem; just as Jerusalem [is sanctified by] that which must be eaten within it, and which, if it goes outside it, becomes invalid,29 so the Temple court [is sanctified by] that which must be eaten within it, and which, if it goes outside it, becomes invalid.30 [But why not say,] just as there31 it is leaven, so here32 let it be leaven? — How can you reason thus? Is there, then, a meal offering of leaven!33 sanctuary (verse 8), is taken to imply that whatever was done for the tabernacle in the wilderness should be done for any future tabernacle or Temple. The tabernacle was consecrated in the presence of King and Prophet (Moses), Urim and Tummim (worn by Aaron), and the seventy elders. ‘they will minister’); v. Rashi, Sanh. 16b. why do we require the emphasis on ‘them’ to exclude vessels in the future. the future are consecrated by ‘ministry’ is deduced from wherewith they minister; hence they require both anointing and employment in service in order to become consecrated. (Lev. VII, 12, 13). ephah (Ex. XVI, 36). omers; the leavened loaves were only of one kind (Lev. VII, 13); so that the ten leavened loaves were equal to the thirty unleavened loaves; each leavened loaf was, therefore, three times the size of an unleavened loaf (Men. 77a). thanksgiving offering. court, if he desires. Since the loaves of thanksgiving may, therefore, be eaten in the Temple court, let them sanctify the addition to the Temple court. meal offering, which ye shall bring unto the Lord, shall be made with leaven (Lev. II, 11).