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Perek 2

Mishnayos Temurah Perek 2 Mishnah 1

תמורה פרק ב׳ משנה א׳

1
There are halakhot in effect with regard to offerings of an individual that are not in effect with regard to communal offerings; and there are halakhot in effect with regard to communal offerings that are not in effect with regard to offerings of an individual. The mishna elaborates: There are halakhot in effect with regard to offerings of an individual that are not in effect with regard to communal offerings, as offerings of an individual render a non-sacred animal exchanged for the offering a substitute, and communal offerings do not render a non-sacred animal exchanged for the offering a substitute. Offerings of an individual apply to, i.e., can be brought from, both males and females, but communal offerings apply only to males. If offerings of an individual were not brought at the appropriate time, one is obligated to bring their compensation and compensation for their accompanying meal offering and libations at a later date, but if communal offerings were not brought at the appropriate time, one is obligated to bring neither their compensation nor compensation for their accompanying meal offering and libations at a later date. But one is obligated to bring compensation for their accompanying meal offering and libations once the offering is sacrificed. There are halakhot in effect with regard to communal offerings that are not in effect with regard to offerings of an individual, as communal offerings override Shabbat, in that they are sacrificed on Shabbat, and they override ritual impurity, i.e., they are sacrificed even if the priests are impure with impurity imparted by a corpse; and offerings of an individual override neither Shabbat nor ritual impurity. Rabbi Meir said: But aren’t the High Priest’s griddle-cake offerings and the bull of Yom Kippur offerings of an individual, and yet they override Shabbat and ritual impurity. Rather, this is the principle: Any offering, individual or communal, whose time is fixed overrides Shabbat and ritual impurity, whereas any offering, individual or communal, whose time is not fixed overrides neither Shabbat nor ritual impurity.
יֵשׁ בְּקָרְבְּנוֹת הַיָּחִיד מַה שֶּׁאֵין בְּקָרְבְּנוֹת הַצִּבּוּר, וְיֵשׁ בְּקָרְבְּנוֹת הַצִּבּוּר מַה שֶּׁאֵין בְּקָרְבְּנוֹת הַיָּחִיד. שֶׁקָּרְבְּנוֹת הַיָּחִיד עוֹשִׂים תְּמוּרָה, וְקָרְבְּנוֹת הַצִּבּוּר אֵינָם עוֹשִׂים תְּמוּרָה. קָרְבְּנוֹת הַיָּחִיד נוֹהֲגִין בִּזְכָרִים וּבִנְקֵבוֹת, וְקָרְבְּנוֹת צִבּוּר אֵינָן נוֹהֲגִין אֶלָּא בִזְכָרִים. קָרְבְּנוֹת הַיָּחִיד חַיָּבִין בְּאַחֲרָיוּתָן וּבְאַחֲרָיוּת נִסְכֵּיהֶם, וְקָרְבְּנוֹת הַצִּבּוּר אֵין חַיָּבִין לֹא בְאַחֲרָיוּתָן וְלֹא בְאַחֲרָיוּת נִסְכֵּיהֶן, אֲבָל חַיָּבִין בְּאַחֲרָיוּת נִסְכֵּיהֶן מִשֶּׁקָּרַב הַזָּבַח. יֵשׁ בְּקָרְבְּנוֹת הַצִּבּוּר מַה שֶּׁאֵין בְּקָרְבְּנוֹת הַיָּחִיד. שֶׁקָּרְבְּנוֹת הַצִּבּוּר דּוֹחִין אֶת הַשַּׁבָּת וְאֶת הַטֻּמְאָה, וְקָרְבְּנוֹת הַיָּחִיד אֵינָן דּוֹחִים לֹא אֶת הַשַּׁבָּת וְלֹא אֶת הַטֻּמְאָה. אָמַר רַבִּי מֵאִיר, וַהֲלֹא חֲבִתֵּי כֹהֵן גָּדוֹל וּפַר יוֹם הַכִּפּוּרִים, קָרְבַּן יָחִיד וְדוֹחִין אֶת הַשַּׁבָּת וְאֶת הַטֻּמְאָה. אֶלָּא שֶׁזְּמַנָּן קָבוּעַ:
א׳

יש בקרבנות היחיד. וקרבנות הצבור אין נוהגים אלא בזכרים – for most of them are burnt-offerings and the burnt-offering is a male, but they don’t bring peace-offerings other than the sheep for Atzeret/Shemini Atzeret which are males, and their sin offering is also written in all of them (Numbers 29:38): “and one goat for a purification offering [ - in addition to the regular burnt offering, its grain offering and libation],” (though this expression is also found in verses 22, 28, 31 and 34 as well as Numbers 28:22).

קרבנות היחיד חייבין באחריותן (for offerings of individuals are they liable to be answerable [replacing animals set aside for he individual if said animals are lost]) – that is to say, there are from those whose time has been fixed, that even after their appropriate time has passed, one is obligated to offer them, such as, for example, the burnt offering of a woman who gave birth and the sacrifices of a leper, if his eighth day passed, he is obligated to offer them after the [appropriate] time. Bu the sacrifices of the community that have a [designated] time, if their time had passed their sacrifice is nullified.

משקרב הזבח – that if the sacrifice was offered in its [designated] time, but did not offer its libations with it, they are obligated to offer them, even from here until ten days. As it is written in the [Torah] portion of Pinhas in all of them (Numbers 29:18,21 24,27, 30, 33 – in slightly different forms): “the grain offerings and libations for the bulls, [rams, and lambs, in the quantities prescribed],” to tell you that the grain offerings and libations of community sacrifices were offered even at night, and even on the next day, if they made the offering at its proper time but they didn’t come to offering the meal offerings and drink-offerings/libations, they would offer them when they had the opportunity even after several days.

חביתי כהן גדול (see Tractate Zevakhim, Chapter 4, Mishnah 5)– which supersede the Sabbath and ritual purity, as it is written regarding them (Leviticus 6:13): “[a tenth of an ephah of choice flour] as a regular grain offering,” it is for you like the meal- offering of the regular offerings that supersede the Sabbath and ritual impurity. But regarding the daily offering, it is written (Numbers 28:2): “[Be punctilious in presenting to Me] at stated times/במועדו ,” and we state “at stated times,” even on Shabbat, even in ritual impurity, for if most of the Kohanim are ritually impure, we perform it while [they are] impure [from ritual contact with the dead].

ופר יוה"כ – the bullock of the High Priest.

אלא שזמנן קבוע – meaning to say, that the reason is not dependent upon other than the fixed time, for every sacrifice whose time is fixed, if the time passed [for offering the sacrifice], he has no indemnity/payment, it supersedes the Sabbath and ritual impurity (but not the community sacrifices or those sacrifices whose time was not fixed). And the Halakha is according to Rabbi Meir.

יש בקרבנות היחיד. וקרבנות הצבור אין נוהגים אלא בזכרים. דרובן עולות, ועולה זכר הוא, ואין מביאין שלמים אלא כבשי עצרת דזכרים הן, וחטאת שלהן נמי כתיב בכולהו שעיר חטאת אחד:

קרבנות היחיד חייבין באחריותן. כלומר, יש מאותן שקבוע להן זמן שאפילו עבר זמנן חייב להקריבם, כגון עולת יולדת וקרבנות מצורע, אם עבר שמיני שלו חייב להקריבם לאחר זמן. אבל קרבנות צבור שיש להם זמן, אם עבר זמנן בטל קרבנן:

משקרב הזבח. שאם קרב הזבח בזמנו ולא קרבו נסכיו עמו, חייבין להקריבם אפילו מכאן ועד עשרה ימים. דכתיב בפרשת פנחס בכולהו ומנחתם ונסכיהם לפרים, לומר לך מנחתם ונסכיהם של קרבנות צבור קרבים אפילו בלילה ואפילו למחר, אם קרבו קרבן בזמנו ולא נזדמנו להם מנחות ונסכים, מקריבין אותן כשיזדמנו להן אפילו לאחר כמה ימים:

חביתי כהן גדול. דוחין שבת וטומאה. דכתיב בהו מנחת תמיד, הרי לך כמנחה של תמידין שדוחה שבת וטומאה. דבתמיד כתיב במועדו, ואמרינן במועדו אף בשבת, אף בטומאה, שאם היו רוב הכהנים טמאים עושים אותו בטומאה:

פר יוה״כ. פרו של כהן גדול:

אלא שזמנן קבוע כלומר, אין הטעם תלוי אלא בקביעות הזמן, דכל קרבן שזמנו קבוע ואם עבר הזמן אין לו תשלומים, דוחה שבת וטומאה. והלכה כרבי מאיר: