MISHNA: All the meal offerings require rubbing three hundred times and striking five hundred times with one’s fist or palm. Rubbing and striking are performed on the wheat kernels to remove their husks prior to grinding them into flour. And Rabbi Yosei says: They are performed on the dough to ensure a smooth product. All of the meal offerings come as ten loaves or ten wafers from each one tenth of an ephah of flour, except for the shewbread and the griddle-cake offering of the High Priest, which come as twelve loaves or wafers; this is the statement of Rabbi Yehuda. Rabbi Meir says: They all come as twelve loaves except for the four types of loaves that accompany the thanks offering and the two types of loaves that accompany the peace offering of naziriteship, which come as ten each.

GEMARA: A tanna taught in a baraita that the rubbing and striking are done in the following manner: He rubs once and strikes twice. Then he rubs twice and strikes three times. This sequence is repeated one hundred times, so that he rubs three hundred times and strikes five hundred times. Rabbi Yirmeya raises a dilemma with regard to the rubbing: Is the rubbing of the hand back and forth over the surface of the item considered one rubbing, or is perhaps rubbing back and forth considered two distinct rubbings? What is the correct count? The Gemara states: The dilemma shall stand unresolved.

§ The mishna teaches: Rubbing and striking are performed on the wheat kernels, while Rabbi Yosei says: They are performed on the dough. The Gemara comments: A dilemma was raised before the Sages: Does Rabbi Yosei mean that these actions are performed on the dough and not on the wheat kernels? Or perhaps he means that they are performed not only on the kernels but also on the dough. The Gemara suggests: Come and hear a resolution, as it is taught in a baraita: Rubbing and striking are performed on the wheat kernels. Rabbi Yosei says: Rubbing and striking are performed on the dough.

§ The mishna teaches that according to the opinion of Rabbi Yehuda, all of the meal offerings come as ten loaves or wafers, except for the shewbread and the griddle-cake offering of the High Priest, which come as twelve loaves or wafers. The Gemara examines the sources for these exceptions: With regard to the shewbread, it is written explicitly of it: “And you shall take fine flour and bake twelve cakes of it” (Leviticus 24:5).

That the griddle-cake offering of the High Priest is also offered as twelve units is derived from a verbal analogy of the word “obligation,” written in the context of the verse discussing the shewbread. With regard to the griddle-cake offering, the verse states: “And the anointed priest…shall offer it; it is an obligation forever” (Leviticus 6:15), and the verse states with regard to the twelve loaves of the shewbread: “And it shall be for Aaron and his sons…a perpetual obligation” (Leviticus 24:9).

§ The Gemara asks: According to Rabbi Yehuda, who states in the mishna with regard to all the meal offerings that they come as ten loaves or ten wafers, from where do we derive this halakha? The Gemara answers that he derives it from the loaves of the thanks offering. Just as there, there are ten loaves, so too here, with regard to all other meal offerings, there are ten loaves. The Gemara challenges: But let him derive it from the shewbread: Just as there, there are twelve loaves, so too here, with regard to all other meal offerings, there must be twelve.

The Gemara explains: It stands to reason that Rabbi Yehuda should derive the halakha of the other meal offerings from the loaves of the thanks offering, as the other meal offerings resemble the loaves of the thanks offering and differ from the shewbread in several respects: They are offered by an individual and not by the public; they are brought by one who donates and not as obligatory offerings; oil is used in their preparation; they are disqualified when left overnight, whereas, by contrast, the rite of the shewbread demands that it be left on the Table for eight days; they are not brought on the Sabbath, unlike the shewbread, whose rite is performed on the Sabbath; and they are not brought in a state of ritual impurity, unlike the shewbread, which is brought even in a state of impurity.

The Gemara responds: On the contrary, Rabbi Yehuda should derive the halakha of the other meal offerings from the shewbread, as they resemble the shewbread in several respects: They are consecrated property of the most sacred order, whereas the loaves of the thanks offering are of lesser sanctity; and they are brought with frankincense, whereas the loaves of the thanks offering are not; they are brought only as unleavened bread, whereas the loaves of the thanks offering include some leavened bread; and each is brought as an offering by itself, whereas the loaves of the thanks offering are brought together with an animal sacrifice.

The Gemara explains: These analogies between other meal offerings and the loaves of the thanks offering are more numerous than the analogies between other meal offerings and the shewbread. Therefore, the halakha of other meal offerings is derived from the loaves of the thanks offering.

The Gemara posited previously that according to Rabbi Yehuda, a verbal analogy teaches that, like the shewbread, the griddle-cake offering of the High Priest is brought as twelve units. The Gemara asks: And if we hold that a matter learned through a verbal analogy may subsequently teach as a paradigm, let us derive the halakha of the other meal offerings from the griddle-cake offering of the High Priest: Just as there, the meal offering comprises twelve units, so too here, other meal offerings should consist of twelve units.

The Gemara responds: It stands to reason that Rabbi Yehuda should derive their halakha from the halakha of the loaves of the thanks offering, as the other meal offerings resemble the loaves of the thanks offering and differ from the griddle-cake offering in several respects: They are brought by an ordinary person and not by the High Priest; they are brought by one who donates and not as obligatory offerings; and they are only brought whole, while the High Priest’s griddle-cake offering is brought in halves, half in the morning and half in the afternoon.

In addition, they are disqualified as piggul, i.e., when they are sacrificed with the intent to be consumed after their appointed time, unlike the griddle-cake offering, which is not eaten at all; they are not brought on the Sabbath, unlike the griddle-cake offering; and they are not brought in a state of ritual impurity, whereas the griddle-cake offering is brought by the High Priest even while impure.

The Gemara challenges: On the contrary, Rabbi Yehuda should have derived the halakha of the other meal offerings from the High Priest’s griddle-cake offering, as the other meal offerings resemble the griddle-cake offering in several respects: They both contain a tenth of an ephah of fine flour, whereas the loaves of the thanks offering contain several tenths of an ephah; they are consecrated when placed in a service vessel, whereas the loaves of the thanks offering are consecrated when the thanks offering is slaughtered; they are consecrated property of the most sacred order, whereas the loaves of the thanks offering are of lesser sanctity; and they are brought with frankincense, whereas the loaves of the thanks offering are not.

In addition, they are brought only of unleavened bread, whereas the loaves of the thanks offering include some leavened bread; and each is brought as an offering itself, whereas the loaves of the thanks offering are brought together with an animal sacrifice; part of their rite is bringing them near the southwest corner of the altar, unlike the loaves of the thanks offering; and parts or all of them are placed on the fires of the altar, unlike the loaves of the thanks offering. The Gemara comments: And indeed, these similarities between other meal offerings and the griddle-cake offering are more numerous than the similarities between other meal offerings and the loaves of the thanks offering. Therefore, it seems more appropriate to derive the number of loaves from the griddle-cake offering.

The Gemara answers: Nevertheless, Rabbi Yehuda prefers to learn the halakha of the other meal offerings, which are brought by an ordinary person, from the loaves of the thanks offering, which are brought by an ordinary person.

§ The mishna teaches that Rabbi Meir says: They all come as twelve loaves. The Gemara explains: What does he hold? If he holds that a matter learned through a verbal analogy is subsequently used to teach as a paradigm, he derives the number of loaves in other meal offerings from the High Priest’s griddle-cake offering, which was itself derived from a verbal analogy, as these similarities between other meal offerings and the griddle-cake offering enumerated above are more numerous.

And if he holds that a matter learned through a verbal analogy is not subsequently used to teach as a paradigm, then he derives the number of loaves in other meal offerings from the twelve loaves of the shewbread. This is because Rabbi Meir prefers to derive the status of the other meal offerings, which are consecrated property of the highest order, from the shewbread, which is also consecrated property of the highest order, in contrast to the loaves of the thanks offering, which are of lesser sanctity.

§ The mishna teaches that Rabbi Meir says: They all come as twelve loaves except for the loaves of the thanks offering and the loaves that accompany the guilt offering of naziriteship, which come as ten each. The Gemara explains the exceptions: With regard to the loaves of the thanks offering, it is written explicitly of them that these loaves are brought in units of ten, based on a verbal analogy: With regard to the thanks offering, the verse states: “And of it he shall present one out of each offering for a gift [teruma] to the Lord” (Leviticus 7:14), and with regard to teruma of the tithe it is stated: “You shall set apart of it a gift [teruma] for the Lord, a tithe of the tithe” (Numbers 18:26). Just as the teruma of the tithe consists of one portion of ten, so too, the loaves of the thanks offering are brought in units of ten (see 77b).

That ten loaves accompany the guilt offering of naziriteship is derived from a verse, as the Master says: The verse describing the thanks offering states: “With cakes of leavened bread he shall present his offering with the sacrifice of his peace offerings for thanksgiving” (Leviticus 7:13). The term “his peace offerings” serves to include the loaves of the peace offering of the nazirite. Just as each of the four varieties of loaves accompanying the thanks offering are brought in units of ten loaves, so too, the peace offering of the nazirite comprises ten loaves.

§ The loaves of the thanks offering consist of ten of each of the following four types: Leavened loaves, unleavened wafers, standard unleavened loaves, and unleavened loaves made from flour mixed with water and oil. With regard to these loaves, Rav Tovi bar Kisna says that Shmuel says: In the case of loaves of the thanks offering that one baked as only four loaves, one of each of the four types, where each loaf is the size of ten loaves, he has fulfilled his obligation. The Gemara asks: But do we not require forty loaves? The Gemara answers: Forty loaves are brought in order to fulfill the mitzva in the optimal fashion, but he has nevertheless fulfilled his obligation with four loaves, one of each type.

The Gemara challenges this: But an individual who brings the loaves as an offering is required to separate teruma from them by designating one loaf of each type to be given to the priests, which cannot be done where only one loaf of each type exists. And if you would say that he may separate a tenth-sized piece from each and every loaf, that is difficult: Doesn’t the Merciful One state: “And of it he shall present one out of each offering for a gift [teruma] to the Lord,” which teaches that he may not take sliced bread, but rather a whole loaf? The Gemara answers: This is a case where he separated it while kneading, so that it is not considered separating a slice.

The Gemara raises an objection to the opinion of Shmuel from a baraita: All the meal offerings where one increased the measure of their loaves or where one decreased the measure of their loaves are nevertheless fit, except for the twelve loaves of shewbread, and the twelve loaves of the High Priest’s griddle-cake offering, and the ten loaves of each variety for the thanks offering and the ten loaves that accompany the guilt offering of naziriteship. Evidently, no fewer than forty loaves are fit for the thanks offering, in contradiction to the statement of Shmuel. The Gemara answers: He