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המשנה היומית של היום

זבחים י״ד:ג׳ - י״ד:ד׳

The Mishnah Yomi for Thursday, May 29, 2031 is זבחים י״ד:ג׳ - י״ד:ד׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Zevachim Perek 14 Mishnah 3

זבחים פרק י"ד משנה ג׳

3
Which is the animal whose time has not yet arrived because it is premature for its owner? It is the animal of a man who experiences a gonorrhea-like discharge [zav], and a woman who experiences a discharge of uterine blood after her menstrual period [zava], and a woman after childbirth, and a leper whose period of impurity is not yet complete, where these owners, who are ritually impure, sacrificed their sin offerings or guilt offerings outside the Temple courtyard. In this case they are exempt, as they are neither obligated nor permitted to bring those offerings. But if they sacrificed their burnt offerings or their peace offerings outside the courtyard they are liable, as those offerings may be brought as gift offerings even if their owner is ritually impure. One who offers up outside the Temple courtyard a portion of the meat of a sin offering that is eaten; of the meat of a guilt offering; of the meat of other offerings of the most sacred order that are eaten, e.g., the sheep sacrificed on the festival of Shavuot, or of the meat of offerings of lesser sanctity, is exempt, as all these are eaten by the priests and not sacrificed on the altar. And for the same reason, one who sacrificed a portion of the surplus of the omer offering, a measure of barley brought as a communal offering on the sixteenth of the Hebrew month of Nisan, after the handful was removed; or the two loaves, i.e., the public offering on Shavuot of two loaves from the new wheat; or the shewbread arranged on the Table each Shabbat in the Sanctuary; or the remainder of meal offerings, is also exempt. And likewise with regard to one who pours oil onto a meal offering; and one who breaks the loaves of a meal offering into pieces; and one who mixes oil into the flour of a meal offering; and one who salts a meal offering or other offerings; and one who waves a meal offering; and one who brings a meal offering to the corner of an altar, if he performs these actions outside the courtyard; and one who arranges shewbread on the table outside the Sanctuary; and one who removes the ashes from the lamps of the Candelabrum; and one who removes a handful from a meal offering; and one who collects the blood of an offering in a vessel, if he did so outside the Temple courtyard: In all of these cases he is exempt. This is because one is liable only if he performs an action similar to sacrifice that completes the sacrificial service, while all of these actions are ones that are normally followed by additional sacrificial rites. And one is likewise not liable for any of these actions, neither due to the prohibition against a non-priest performing the Temple service, nor due to the prohibition against performing the Temple service in a state of ritual impurity, nor due to the prohibition against a priest lacking the requisite priestly vestments while performing the Temple service, nor due to the prohibition against performing the Temple service without washing one’s hands and feet.
מְחֻסַּר זְמָן, בֵּין בְּגוּפוֹ בֵּין בִּבְעָלָיו. אֵיזֶה הוּא מְחֻסַּר זְמָן בִּבְעָלָיו. הַזָּב, וְהַזָּבָה, וְיוֹלֶדֶת, וּמְצֹרָע, שֶׁהִקְרִיבוּ חַטָּאתָם וַאֲשָׁמָם בַּחוּץ, פְּטוּרִין. עוֹלוֹתֵיהֶן וְשַׁלְמֵיהֶן בַּחוּץ, חַיָּבִין. הַמַּעֲלֶה מִבְּשַׂר חַטָּאת, מִבְּשַׂר אָשָׁם, מִבְּשַׂר קָדְשֵׁי קָדָשִׁים, מִבְּשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, הַיּוֹצֵק, הַבּוֹלֵל, הַפּוֹתֵת, הַמּוֹלֵחַ, הַמֵּנִיף, הַמַּגִּישׁ, הַמְסַדֵּר אֶת הַשֻּׁלְחָן, וְהַמֵּטִיב אֶת הַנֵּרוֹת, וְהַקּוֹמֵץ, וְהַמְקַבֵּל דָּמִים בַּחוּץ, פָּטוּר. אֵין חַיָּבִין עָלָיו לֹא מִשּׁוּם זָרוּת, וְלֹא מִשּׁוּם טֻמְאָה, וְלֹא מִשּׁוּם מְחֻסַּר בְּגָדִים, וְלֹא מִשּׁוּם רְחוּץ יָדַיִם וְרַגְלָיִם:
ג׳
ברטנורא

הזב והזבה – whose sacrifices were offered outside, within the days of their counting [of seven days] (see Leviticus 15:13-15 for the ZAV and 28-30 for the ZAVAH)

והיולדת – (Leviticus 12:6): “On the completion [of her period of purification, for either son or daughter].”

פטורין – they are not accepted, neither for an obligatory offering nor for a free-will offering.

ואשמן – in the Gemara (Tractate Zevakhim 114b) an objection is raised: a ZAB (i.e., a man with a flux) and a ZAVAH (i.e., a woman with a flux) and a woman in childbirth are these subject to guilt-offerings? And it responds (in the name of Ze’iri): Include a leper among them (i.e., a guilt-offering is mentioned only in connection with the leper, who is also enumerated), that the leper brings a guilt-offering.

עולותיהן ושלמיהן – In the Gemara (Tractate Zevakhim 114b): And are these subject to peace-offerings? And the Gemara responds [in the words of Zei’ri]: The Tannaim [explicitly] included it (i.e., Nazirites), for a Nazirite brings a peace-offering.

בחוץ חייבין – for they are accepted inside as a free-will offering for their own sakes after they sacrificed their sin-offerings and the leper his guilt-offering.

מבשר חטאת מבשר אשם כו' - for all of these are consumed by the Kohanim and are not offered on the altar, for the All-Merciful stated (Leviticus 17:8): “[If anyone of the House of Israel or of strangers who reside among them] offers a burnt offering or a sacrifice,” just as a burnt-offering which is offered on the altar, so also everything is offered on the altar.

מבשר קדשי קדשים – the lambs for Atzeret/Shavuot which are the peace-offerings for the community and they have the law of the Highest Holy Things (see Tractate Zevakhim, Chapter 5, Mishnah 5).

היוצק – [the person who pours] the oil on the meal offering.

הבולל. הפותת – the person who mixes the meal offering in oil. And who breaks the meal-offering cakes into pieces.

המניף. המגיש – who waves the meal offering that requires waving And who brings it near outside. The meal-offering requires bringing it near inside in the southwestern corner [of the altar], as it is written (Leviticus 2:8): “[When you present to the LORD a grain offering, etc….it shall be brought to the priest who shall take it up to the altar.”

המסדר – the shewbread on the table.

פטור – for Scripture states (Leviticus 17:8): “[If anyone of the house of Israel or of the strangers who reside among them] offers a burnt-offering or a sacrifice,” just as bringing it up/offering is the conclusion of the Divine Service, so also anything which is the conclusion of the Divine Service, excluding those [actions] where none of them is the conclusion of the Divine Service.

אין חייבין עליו משום זרות – if a non-Kohen (i.e., literally, “foreigner”) performed one of these actions of Divine Service, as for example, mixing he meal offering in oil or breaking the meal-offering cake into pieces, etc. and similarly, someone who is ritually impure, or someone who is lacking the appropriate clothing, or someone whose hands and feet are not washed, is not liable for death even though he invalidated that thing in which was engaged in Divine Service.

הזב והזבה. שהקריבו בחוץ, בתוך ימי ספרן:

והיולדת. שהקריבה בתוך מלאת:

פטורין. שאין מתקבלין לא לחובה ולא לנדבה:

ואשמם. בגמרא פריך, זב וזבה ויולדת בני אשם נינהו. ומשני, תני מצורע בהדייהו, שהמצורע מביא אשם:

עולותיהן ושלמיהן. בגמרא פריך, הני בני שלמים נינהו. ומשני, תני נזיר בהדייהו, שנזיר מביא שלמים:

בחוץ חייבין. שהן מתקבלות בפנים נדבה לשמן לאחר שהקריבו חטאתם והמצורע את אשמו:

מבשר חטאת מבשר אשם כו׳. דכל הני נאכלים לכהנים ואינן קרבים לגבי מזבח, ורחמנא אמר (ויקרא י״ז:ח׳) אשר יעלה עולה או זבח, מה עולה שהיא קרבה על גבי מזבח, אף כל שהוא קרב על גבי מזבח:

מבשר קדשי קדשים. כבשי עצרת שהם שלמי צבור ויש להם תורת קדשי קדשים:

היוצק. השמן על המנחה:

הבולל. הפותת. הבולל המנחה בשמן. ופותתה פתים:

המניף. המגיש. שמניף את המנחה שטעונה תנופה. ומגישה בחוץ. המנחה שהיא טעונה הגשה בפנים בקרן דרומית מערבית כדכתיב (שם ב׳) והגישה אל המזבח:

המסדר. לחם הפנים על השלחן:

פטור. דאמר קרא אשר יעלה עו׳, לה או זבח, מה העלאה שהוא גמר עבודה, אף כל שהוא גמר עבודה, יצאו אלו שאין אחד מהן גמר עבודה:

אין חייבין עליו משום זרות. אם עשה זר אחת מכל העבודות הללו, כגון שבלל או פתת וכו׳. וכן טמא, או מחוסר בגדים, או מי שאינו רחוץ ידים ורגלים, אינו חייב מיתה אע״פ שנפסל אותו דבר שעבד בו:

משנה ב

Mishnayos Zevachim Perek 14 Mishnah 4

זבחים פרק י"ד משנה ד׳

4
Until the Tabernacle was established, private altars were permitted and the sacrificial service was performed by the firstborn. And from the time that the Tabernacle was established, private altars were prohibited and the sacrificial service was performed by the priests. Offerings of the most sacred order were then eaten within the curtains surrounding the courtyard of the Tabernacle in the wilderness and offerings of lesser sanctity were eaten throughout the camp of Israel.
עַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן, הָיוּ הַבָּמוֹת מֻתָּרוֹת, וַעֲבוֹדָה בַּבְּכוֹרוֹת. מִשֶּׁהוּקַם הַמִּשְׁכָּן, נֶאֶסְרוּ הַבָּמוֹת, וַעֲבוֹדָה בַּכֹּהֲנִים. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל מַחֲנֵה יִשְׂרָאֵל:
ד׳
ברטנורא

והעבודה בבכורות – as it is written (Exodus 24:5): “He designated some of the young men among the Israelites, [and they offered burnt offerings and sacrificed bulls and offerings of well-being to the LORD], these are the first-born that the Divine Service was upon them.

משהוקם המשכן נאסרו הבמות – as it is written (Leviticus 17:4): “and does not bring it (i.e., ox, sheep or goat in the camp) to the entrance of the Tent of Meeting [to present it as an offering to the LORD,” it follows that the prohibition depends upon the Tent of Meeting. But particularly for the Israelite, the improvised altars were forbidden, but heathens are permitted to offer up [sacrifices] to Heaven in any place, and even at this time. But it is prohibited for an Israelite to be their agents to offer up [sacrifices] or to assist them. But to instruct them in the order of the offering of sacrifices is permitted.

והעבודה בבכורות. דכתיב (שמות כ״ד) וישלח את נערי בני ישראל, אלו הבכורות שהעבודה בהם:

משהוקם המשכן נאסרו הבמות. דכתיב (ויקרא י״ז) ואל פתח אוהל מועד לא הביאו, מכלל דבאוהל מועד תלי אסורא. ודוקא לישראל נאסרו הבמות, אבל נכרים מותרים להקריב לשמים בכל מקום, ואפילו בזמן הזה. ואסור לישראל להיות שלוחם להקריב ולא לסייעם. אבל להורות להם סדר הקרבה שרי:

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