The thanksgiving offering was brought from five se'im [specific unit of volume] of flour of the Jerusalem measure, which is six se'im of the desert measure. [This was equivalent to] two eifot[specific unit of volume, each] eifah is three se'im [and two eifot are also equal to] twenty issaron, ten of which for leavened bread and ten for unleavened bread. Ten for the leavened [meant that] each loaf [was made from] a whole issaron [of flour]. The ten for the unleavened bread - and in the unleavened bread [there were] three varieties: loaves, wafers and deep-fried dumplings - therefore there were three and a third i>issaron for each variety, three loaves for every issaron. In the Jerusalem measures it was thirty kav [particular unit of volume], fifteen for the leavened and fifteen for the unleavened. Fifteen for the leavened [meant that] each loaf [was made from] one and a half kav. Fifteen for the unleavened bread - and in the unleavened bread [there were] three varieties: loaves, wafers and deep-fried dumpling - therefore there were five kav for each variety, two loaves for every kav.התודה היתה באה חמש סאין ירושלמיות, שהן שש מדבריות, שתי איפות, והאיפה שלש סאין, עשרים עשרון, עשרה לחמץ ועשרה למצה.עשרה לחמץ, עשרון לחלה.ועשרה למצה, ובמצה שלשה מינין, חלות ורקיקין ורבוכה, נמצאו שלשה עשרונות ושליש לכל מין, שלש חלות לעשרון.במדה ירושלמית היו שלשים קב, חמשה עשר לחמץ, וחמשה עשר למצה.חמשה עשר לחמץ, קב וחצי לחלה.וחמשה עשר למצה, והמצה שלשה מינין, חלות ורקיקים ורבוכה, נמצאו חמשת קבים לכל מין, שתי חלות לקב.[The grain-offering at] the dedication [of the Temple] consisted of [various kinds of] unleavened breads, like those [brought as part] of the thanksgiving-offering; [namely] loaves, wafers, and oily bread. [The grain-offering of] the Nazirite consisted of two parts of the [various kinds of ] unleavened breads [brought as part] of the thanksgiving –offering; namely loaves and wafers. But not oily bread; thus there were ten kavby the Jerusalem measure, which is a little over six issaronot. From each one [of the unleavened breads brought with the Thanksgiving offering the priest] would take one tenth as an offering [for the officiating priest], as it states (Leviticus 7:14) "And he shall bring from it one out of each offering, as a separation for the Lord;" [The word] "One" [tenth, indicates a whole loaf so] that one may not take a slice [or piece of bread as gift for the priest]. [The phrase] "From each one" [indicates] that all the offerings should be equal [in measure] and that one may not take [the officiating priest's share] out of one offering on behalf of another [that has less]. "to the officiating priest who sprinkles the blood of the peace-offering" [indicates that] the rest [of the offering] is eaten by the owner. המלואים היו באים כמצה שבתודה, חלות ורקיקים ורבוכה.הנזירות היתה באה שתי ידות במצה שבתודה, חלות ורקיקים, ואין בה רבוכה, נמצאו עשרה קבים ירושלמיות, שהן ששה עשרונות ועדוין.ומכלן היה נוטל אחד מעשרה תרומה, שנאמר (ויקרא ז), והקריב ממנו אחד מכל קרבן תרומה לה'.אחד, שלא יטול פרוס.מכל קרבן, שיהו כל הקרבנות שוין, ושלא יטול מקרבן לחברו.לכהן הזורק את דם השלמים לו יהיה, והשאר נאכל לבעלים.If one slaughtered the thanksgiving-offering inside [the Temple courtyard] while its bread was outside the wall, the bread is not sanctified. If he slaughtered [the thanksgiving-offering] before [the loaves] had formed a crust in the oven, or even if all [the loaves] except one had formed a crust, the bread is not sanctified. If he slaughtered [the thanksgiving-offering] outside its [designate] time or outside its [designated] place, the bread is sanctified. If he slaughtered [the thanksgiving-offering] and it was found to be trefah [an animal with a mortal condition such that it would die within one year], the bread is not sanctified. If he slaughtered [the thanksgiving-offering] and it was found to have a blemish [that disqualifies it as an offering], Rabbi Eliezer says [the bread is] sanctified; the Sages say [the bread is] not sanctified. If he slaughtered [the animal] but not for its own sake - and likewise [regarding] the ram of the dedication ceremony or the two lambs of Shavuot slaughtered not for their sakes - the bread is not sanctified.השוחט את התודה בפנים, ולחמה חוץ לחומה, לא קדש הלחם.שחטה עד שלא קרמו בתנור, ואפלו קרמו כלן חוץ מאחד מהן, לא קדש הלחם.שחטה חוץ לזמנה וחוץ למקומה, קדש הלחם.שחטה ונמצאת טרפה, לא קדש הלחם.שחטה ונמצאת בעלת מום, רבי אליעזר אומר, קדש, וחכמים אומרים, לא קדש.שחטה שלא לשמה, וכן איל המלואים וכן שני כבשי עצרת ששחטן שלא לשמן, לא קדש הלחם.Libations that were sanctified in a vessel, and their corresponding] sacrifice was found invalid, if there is another sacrifice they should be brought with it, but if not, they [are allowed to] become invalid by being left overnight. The child of a thanksgiving-offering, or its substitute, and one who separates a thanksgiving-offering, loses it and then separates another in its place, these [secondary sacrifices] do not require bread, as it is stated: (Leviticus 7) "And he should bring with the thanksgiving sacrifice". - [only] the thanksgiving sacrifice requires bread; its child, its replacement, or its substitute do not require bread. נסכין שקדשו בכלי ונמצא הזבח פסול, אם יש שם זבח אחר , יקרבו עמו.ואם לאו, יפסלו בלינה.ולד תודה ותמורתה, והמפריש תודתו ואבדה והפריש אחרת תחתיה, אינן טעונין לחם, שנאמר (ויקרא ז): "והקריב על זבח התודה..." - התודה טעונה לחם, ולא ולדה ולא חליפתה ולא תמורתה טעונין לחם.One who says "I accept upon myself [to bring] a thanksgiving sacrifice" must bring it and its bread from non-sacred money. [If he says, "I accept upon myself to bring] a thanksgiving sacrifice with non-sacred money and the bread from ma'aser [sheni]" [the second tithe of produce, which must be taken to Jerusalem and consumed there], he must bring it and its bread from non-sacred money. [If he says, "I accept upon myself to bring] a thanksgiving sacrifice from ma'aser [sheni] and the bread from non-sacred money", he may bring it. [If he says, "I accept upon myself to bring] both the bread and the sacrifice from ma'aser [sheni], he may bring it. But he may not bring [his offering] from the wheat of ma'aser sheni, rather from the money of ma'aser sheni. האומר הרי עלי תודה, יביא היא ולחמה מן החלין.תודה מן החלין ולחמה מן המעשר, יביא היא ולחמה מן החלין.תודה מן המעשר ולחמה מן החלין, יביא.[ התודה ] היא ולחמה מן המעשר, יביא.ולא יביא מחטי מעשר שני, אלא ממעות מעשר שני.From where [do we learn] that [if] one who says "I accept upon myself a thanksgiving sacrifice]", he must bring it from non-sacred money? As it says (Deuteronomy 16:2) "You shall slaughter the Passover offering to the Lord, your God: sheep and cattle". But Passover offerings are only brought from sheep or goats, so why does it say "sheep or cattle"? Rather, it is to connect everything that comes [as a sacrifice] from cattle or sheep to the Passover offering: Just as the Passover offering which comes as an obligation, may come only from non-sacred money, so too anything which comes as an obligation may come only from non-sacred money. Therefore one who says, "I accept upon myself [to bring] a thanksgiving sacrifice or a shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar]", since they come as an obligation, they may come only from non-sacred money. Libations in all cases may come only from non-sacred money. מנין לאומר הרי עלי תודה, שלא יביא אלא מן החלין, שנאמר (דברים טז ב): "וזבחת פסח לה' אלהיך צאן ובקר..." - והלא אין פסח בא אלא מן הכבשים ומן העזים, אם כן למה נאמר "צאן ובקר", אלא - להקיש כל הבא מן הבקר ומן הצאן לפסח: מה הפסח שהוא בא בחובה אינו בא אלא מן החלין, אף כל דבר שהוא בא בחובה, לא יבוא אלא מן החלין.לפיכך , האומר הרי עלי תודה, הרי עלי שלמים, הואיל והם באים חובה, לא יבואו אלא מן החלין.והנסכים בכל מקום לא יבואו אלא מן החלין.
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