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ืคืจืง ื–ืณ

Mishnayos Menachos Perek 7 Mishnah 3

ืžื ื—ื•ืช ืคืจืง ื–ืณ ืžืฉื ื” ื’ืณ

3
In the case of one who slaughters the thanks offering in its proper place inside the Temple courtyard, and at that time its forty loaves were outside the wall, the loaves were not consecrated. Likewise, if he slaughtered the thanks offering before the surface of the loaves formed a crust in the oven, and even if the surface of all the loaves formed a crust except for one of them, the loaves were not consecrated. If one slaughtered the thanks offering with the intent to partake of it or to burn the sacrificial portions beyond its designated time or outside its designated area, and the offering was rendered piggul or was disqualified, respectively, the loaves were consecrated and either rendered piggul or disqualified. If one slaughtered the thanks offering and it was discovered that it was an animal with a wound that would have caused it to die within twelve months [tereifa], the loaves were not consecrated, as the cause of the animalโ€™s disqualification preceded its slaughter. If one slaughtered the thanks offering and it was discovered that it is a blemished animal that may not be sacrificed ab initio but if it ascended the altar it may be sacrificed, Rabbi Eliezer says: He has consecrated the loaves, since if the offering ascends the altar it is sacrificed. And the Rabbis say: He has not consecrated the loaves, since it may not be sacrificed ab initio. If one slaughtered the thanks offering not for its sake but for the sake of another offering, and likewise, if one slaughtered the ram of inauguration not for its sake, and likewise, if one slaughtered the communal peace offering of two sheep that accompany the two loaves on Shavuot not for their sake, the loaves were not consecrated.
ื”ึทืฉึผืื•ึนื—ึตื˜ ืึถืช ื”ึทืชึผื•ึนื“ึธื” ื‘ึผึดืคึฐื ึดื™ื, ื•ึฐืœึทื—ึฐืžึธื”ึผ ื—ื•ึผืฅ ืœึทื—ื•ึนืžึธื”, ืœึนื ืงึธื“ึทืฉื ื”ึทืœึผึธื—ึถื. ืฉืึฐื—ึธื˜ึธื”ึผ ืขึทื“ ืฉืึถืœึผึนื ืงึธืจึฐืžื•ึผ ื‘ึทืชึผึทื ึผื•ึผืจ, ื•ึทืึฒืคึดืœึผื•ึผ ืงึธืจึฐืžื•ึผ ื›ึปืœึผึธืŸ ื—ื•ึผืฅ ืžึตืึทื—ึทื“ ืžึตื”ึถืŸ, ืœึนื ืงึธื“ึทืฉื ื”ึทืœึผึธื—ึถื. ืฉืึฐื—ึธื˜ึธื”ึผ ื—ื•ึผืฅ ืœึดื–ึฐืžึทื ึผึธื”ึผ ื•ึฐื—ื•ึผืฅ ืœึดืžึฐืงื•ึนืžึธื”ึผ, ืงึธื“ึทืฉื ื”ึทืœึผึธื—ึถื. ืฉืึฐื—ึธื˜ึธื”ึผ ื•ึฐื ึดืžึฐืฆึตืืช ื˜ึฐืจึตืคึธื”, ืœึนื ืงึธื“ึทืฉื ื”ึทืœึผึธื—ึถื. ืฉืึฐื—ึธื˜ึธื”ึผ ื•ึฐื ึดืžึฐืฆึตืืช ื‘ึผึทืขึฒืœึทืช ืžื•ึผื, ืจึทื‘ึผึดื™ ืึฑืœึดื™ืขึถื–ึถืจ ืื•ึนืžึตืจ, ืงึธื“ึธืฉื, ื•ึทื—ึฒื›ึธืžึดื™ื ืื•ึนืžึฐืจึดื™ื, ืœึนื ืงึธื“ึทืฉื. ืฉืึฐื—ึธื˜ึธื”ึผ ืฉืึถืœึผึนื ืœึดืฉืึฐืžึธื”ึผ, ื•ึฐื›ึตืŸ ืึตื™ืœ ื”ึทืžึผึดืœื•ึผืึดื™ื ื•ึฐื›ึตืŸ ืฉืึฐื ึตื™ ื›ึดื‘ึฐืฉื‚ึตื™ ืขึฒืฆึถืจึถืช ืฉืึถืฉึผืึฐื—ึธื˜ึธืŸ ืฉืึถืœึผึนื ืœึดืฉืึฐืžึธืŸ, ืœึนื ืงึธื“ึทืฉื ื”ึทืœึผึธื—ึถื:
ื’ืณ
ื‘ืจื˜ื ื•ืจื

ื”ืฉื•ื—ื˜ ืืช ื”ืชื•ื“ื” ื‘ืคื ื™ื โ€“ inside from the Temple courtyard.

ื•ืœื—ืžื” ื—ื•ืฅ ืœื—ื•ืžื” โ€“ In the Gemara (Tractate Menahot 78b) we establish that it is outside the wall of the House of Pagi. My teachers/Rabbis explained outside the outer wall of Jerusalem [but outside of the Temple courtyard is holy]. But even though it is written (Leviticus 7:12): โ€œ[If he offers it (i.e., the sacrifice of well-being/peace offering) for thanksgiving,] he shall offer it together with the sacrifice of thanksgiving unleavened cakes/ื•ื”ืงืจื™ื‘ ืขืœ ื–ื‘ื— ื”ืชื•ื“ื” ื—ืœื•ืช [with oil mixed in, unleavened wafers spread with oil, and cakes of choice flour with oil mixed in, well soaked],โ€ that implies, apparently that the bread is near it at the time of the sacrifice, we donโ€™t expound [the word] "ืขืœ"/nearby. But Maimonides has the reading of โ€œthe house of Bagi.โ€ And he explains that it is a place close to the Temple Mount which is outside the wall of the Temple Mount and there they bake the meal/grain offerings. And on account of this, they would call it Bet Bagi, the language of bread/Bag of the king.

ืขื“ ืฉืœื ืงืจืžื• ื‘ืชื ื•ืจ โ€“ these are not bread, but rather mere dough [prior to their forming a crust].

ืฉื—ื˜ื” โ€“ in order to eat it outside of its appropriate time, the bread is sanctified, but it (i.e., the offering) was done with the wrong intention and is disqualified. If on condition to eat it outside of its appropriate place, the bread is sanctified but it (i.e., the sacrifice) is disqualified. But the reason that the bread is sanctified, is because it is disqualified within the Temple courtyard. And we hold that any offering that was disqualified within the Temple courtyard, the Temple courtyard, the Temple courtyard receives it.

ืฉื—ื˜ื” ื•ื ืžืฆืืช ื˜ืจื™ืคื” ืœื ืงื“ืฉ ื”ืœื—ื โ€“ for its disqualification occurred prior to ritual slaughtering (see also Tractate Zevakhim, Chapter 9, Mishnayot 2-3).

ืฉื—ื˜ื” ื•ื ืžืฆืืช ื‘ืขืœืช ืžื•ื ืจ' ืืœื™ืขื–ืจ ืื•ืžืจ ืงื“ืฉ โ€“ In the Gemara (Tractate Menahot 79a), it establishes it as a defect in the eye [which is not recognized], that with this defect Rabbi Eliezer held that if they (i.e., the sacrifices) went up [to the altar], they should not go down, since their defect is not recognized, therefore, the bread is sanctified. But the Halakha is not according to Rabbi Eliezer.

ืฉืœื ืœืฉืžื” โ€“ the bread is not sanctified, as it is written (Leviticus 7:13): โ€œThis offering, with cakes of leavened bread added, he shall offer along with his thanksgiving sacrifice of well-being,โ€ on the sacrifice that was made for the sake of the peace-offerings of thanksgiving.

ื•ื›ืŸ ืื™ืœ ื”ืžื™ืœื•ืื™ื โ€“ because they were the first of all the sacrifices, it (i.e., the Mishnah) took the ram of ordination. And the same law applies to the ram of the Nazirite, for the rams of ordination are considered like the sacrifice of an individual.

ื”ืฉื•ื—ื˜ ืืช ื”ืชื•ื“ื” ื‘ืคื ื™ื. ืœืคื ื™ื ืžืŸ ื”ืขื–ืจื”:

ื•ืœื—ืžื” ื—ื•ืฅ ืœื—ื•ืžื”. ื‘ื’ืžืจื ืžื•ืงืžื™ื ืŸ ืœื” ื—ื•ืฅ ืœื—ื•ืžืช ื‘ื™ืช ืคืื’ื™. ืจื‘ื•ืชื™ ืคื™ืจืฉื• ื—ื•ืฅ ืœื—ื•ืžื” ื”ื—ื™ืฆื•ื ื” ืฉืœ ื™ืจื•ืฉืœื™ื. [ืื‘ืœ ื—ื•ืฅ ืœืขื–ืจื” ืงื“ื•ืฉ]. ื•ืืขืดื’ ื“ื›ืชื™ื‘ (ื•ื™ืงืจื ื–ืณ:ื™ืดื‘) ื•ื”ืงืจื™ื‘ ืขืœ ื–ื‘ื— ื”ืชื•ื“ื” ื—ืœื•ืช, ื“ืžืฉืžืข ืœื›ืื•ืจื” ืฉื™ื”ื ื”ืœื—ื ืืฆืœื” ื‘ืฉืขืช ื–ื‘ื™ื—ื”, ืœื ื“ืจืฉื™ื ืŸ ืขืœ ื‘ืกืžื•ืš. ื•ืจืžื‘ืดื ื’ื•ืจืก ื‘ื™ืช ื‘ื’ื™. ื•ืžืคืจืฉ ืฉื”ื•ื ืžืงื•ื ืงืจื•ื‘ ืœื”ืจ ื”ื‘ื™ืช ืืœื ืฉื”ื•ื ื—ื•ืฅ ืœื—ื•ืžืช ื”ืจ ื”ื‘ื™ืช ื•ืฉื ืื•ืคื™ื ื”ืžื ื—ื•ืช. ื•ืขืœ ืฉื ื›ืš ื”ื™ื• ืงื•ืจื™ื ืœื• ื‘ื™ืช ื‘ื’ื™. ืœืฉื•ืŸ ืคืช ื‘ื’ ื”ืžืœืš:

ืขื“ ืฉืœื ืงืจืžื• ื‘ืชื ื•ืจ. ืœืื• ืœื—ื ื ื™ื ื”ื•. ืืœื ืขื™ืกื” ื‘ืขืœืžื:

ืฉื—ื˜ื”. ืขืœ ืžื ืช ืœืื›ืœื” ื—ื•ืฅ ืœื–ืžื ื”, ืงื“ืฉ ื”ืœื—ื ื•ื ืคื’ืœ. ืขืœ ืžื ืช ืœืื›ืœื” ื—ื•ืฅ ืœืžืงื•ืžื”, ืงื“ืฉ ื”ืœื—ื ื•ื ืคืกืœ. ื•ื˜ืขืžื ื“ืงื“ืฉ ื”ืœื—ื, ืžืฉื•ื ื“ืคืกื•ืœื• ื‘ืงื•ื“ืฉ, ื•ืงื™ื™ืดืœ ื›ืœ ืฉืคืกื•ืœื• ื‘ืงื•ื“ืฉ ื”ืงื•ื“ืฉ ืžืงื‘ืœื•:

ืฉื—ื˜ื” ื•ื ืžืฆืืช ื˜ืจื™ืคื” ืœื ืงื“ืฉ ื”ืœื—ื. ื“ืคืกื•ืœื• ืงื•ื“ื ืฉื—ื™ื˜ื” ื”ื•ื:

ืฉื—ื˜ื” ื•ื ืžืฆืืช ื‘ืขืœืช ืžื•ื ืจื‘ื™ ืืœื™ืขื–ืจ ืื•ืžืจ ืงื“ืฉ. ื‘ื’ืžืจื ืžื•ืงื™ ืœื” ื‘ื“ื•ืงื™ืŸ ืฉื‘ืขื™ืŸ, ื“ื‘ื›ื™ ื”ืื™ ืžื•ืžื ืกื‘ืจ ืจืณ ืืœื™ืขื–ืจ ื“ืื ืขืœื• ืœื ื™ืจื“ื• ื”ื•ืื™ืœ ื•ืื™ืŸ ืžื•ืžืŸ ื ื™ื›ืจ, ื”ืœื›ืš ืงื“ืฉ ื”ืœื—ื. ื•ืื™ืŸ ื”ืœื›ื” ื›ืจืณ ืืœื™ืขื–ืจ:

ืฉืœื ืœืฉืžื”. ืœื ืงื“ืฉ ื”ืœื—ื, ื“ื›ืชื™ื‘ (ื•ื™ืงืจื ื–ืณ:ื™ืดื’) ืขืœ ื—ืœื•ืช ืœื—ื ื—ืžืฅ ื™ืงืจื™ื‘ ืงืจื‘ื ื• ืขืœ ื–ื‘ื— ืชื•ื“ืช ืฉืœืžื™ื•, ืขืœ ื–ื‘ื— ืฉื ื–ื‘ื— ืœืฉื ืชื•ื“ืช ืฉืœืžื™ื•:

ื•ื›ืŸ ืื™ืœ ื”ืžืœื•ืื™ื. ืœืคื™ ืฉื”ืŸ ื”ื™ื• ืชื—ืœื” ืœื›ืœ ื”ืงืจื‘ื ื•ืช ื ืงื˜ ืื™ืœ ื”ืžืœื•ืื™ื. ื•ื”ื•ื ื”ื“ื™ืŸ ืœืื™ืœ ื ื–ื™ืจ, ื“ืžืœื•ืื™ื ื›ืงืจื‘ืŸ ื™ื—ื™ื“ ื”ืŸ ื—ืฉื•ื‘ื™ื: