Study Yevamot folio 40A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
as initially, before the flour was consecrated, it was among all other foods that are permitted to him, and then when the flour was consecrated as a meal-offering, it became forbidden to him, and then once a handful of the offering was brought on the altar, it reverted from its forbidden status an
The Talmud asks: Granted, according to Rava, who said: In accordance with whose opinion is this baraita? It is in accordance with the opinion of the Rabbis; according to him, here, in the first clause, this is what the baraita is saying: “It shall be eaten unleavened in a sacred place” indicates
The Talmud interjects that the logic of this last statement seems implausible: Could it be that if he wishes, he may choose not to eat it? But isn’t it written: “And they shall eat those things through which atonement is attained” (Exodus 29:33), which teaches that the priests eat portions of the of
Rather, the baraita should be understood as saying: One might have thought that if he wishes, he may eat it, and if he wishes, another priest may eat it; therefore, the verse states: “It shall be eaten unleavened in a sacred place” (Leviticus 6:9), to teach that it is a mitzva for the priest who p
However, according to Rav Yitzḥak bar Avdimi, who said that the baraita is in accordance with the opinion of Abba Shaul and explained the baraita accordingly as teaching the correct manner in which the mitzva is to be performed, here, in the first clause concerning the meal-offering, what two manne