Menachos Daf 78 מנחוס דַף 78

The next Mishnah teaches that the מילואים (korbanos brought when Aharon and his sons were inaugurated as Kohanim) were accompanied with the same three מצה types as a todah (חלות, רקיקין, and רבוכה). The first two are clearly expressed in the passuk, and רבוכה (loaves scalded in water) is derived from a היקש comparing חינוכו להמשחו – [every Kohen’s] initiation to avodah to [the Kohen Gadol’s] state of anointment, i.e., the Kohen Gadol’s daily מנחת חביתין. Just as the חביתי כהן גדול require "רבוכה", the מנחת חינוך of a כהן הדיוט also requires רבוכה (and the original מילואים required the same).

Rav Chisda says that when a new Kohen Gadol is introduced to the avodah, he must bring two עשרונות of an איפה (i.e., two רבוכה menachos), אחת להמשחו ואחת לחינוכו – one for his state of anointment (his daily חביתין) and one for his initiation to Kohen Gadol status. Mar bar Rav Ashi says he must bring three menachos, and the Gemara explains that he refers to where he never previously performed the avodah as a כהן הדיוט. Therefore, he must bring one minchah for initiation to a כהן הדיוט’s avodah, and another for his initiation as a Kohen Gadol.

The next Mishnah states: השוחט את התודה לפנים ולחמה חוץ לחומה – if one shechts the todah inside the עזרה and its bread is outside the wall, לא קדש הלחם – the bread is not sanctified through the shechitah. Rebbe Yochanan explains this means outside the wall of בית פאגי, i.e., outside Yerushalayim, but Reish Lakish says it means outside the wall of the עזרה. Reish Lakish requires "על" בסמוך – the Torah’s requirement written as “with” to be fulfilled nearby (thus, since the Torah required bringing breads "על" זבח התודה – “with” the todah sacrifice, they must be near the תודה during its shechitah, i.e., in the עזרה). Rebbe Yochanan does not require "על" to be בסמוך, so the breads are sanctified even if they are outside the עזרה. The Gemara objects that they already disagreed about this question regarding the prohibition to shecht a korban pesach "על" חמץ – “over” chametz (i.e., while he still owns חמץ). Reish Lakish says one is only liable if he has חמץ with him in the עזרה, but Rebbe Yochanan says he is liable even if his חמץ is elsewhere. The Gemara explains why both disputes were necessary, and quotes a Baraisa supporting Rebbe Yochanan.

Amoraim discuss: תודה ששחטה על שמונים חלות – if a todah was shechted over eighty loaves instead of forty, Chizkiyah says קדשו ארבעים מתוך שמונים – forty of the eighty loaves become קדוש, but Rebbe Yochanan says they do not. Rebbe Zeira explains that if he explicitly said, "ליקדשו ארבעים מתוך שמונים" – “Let forty of the eighty become קדוש,” all agree that forty become קדוש, and if he explicitly said, “The forty should not become קדוש unless all eighty become קדוש,” all agree they do not become קדוש. Their argument is בסתמא – where he was not specific. Chizkiyah holds we assume לאחריות קא מיכוין – he intends the extra loaves as a guarantee in case the sanctified loaves become lost, and Rebbe Yochanan holds we assume לקרבן גדול קא מיכוין – he intends for a large offering with eighty loaves, which is impossible. This machlokes is explained in other ways: Abaye says they all agree he intends for a קרבן גדול, which is invalid. However, Chizkiyah holds כלי שרת are able to be mekadesh שלא מדעת – without the owner’s intent, so forty are automatically קדוש. Rav Pappa says they argue if a knife can be mekadesh שלא מדעת. There are two versions of this explanation.