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המשנה היומית של היום

Meilah 3:2 - 3:3

The Mishnah Yomi for Wednesday, December 10, 2031 is Meilah 3:2 - 3:3

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Meilah Perek 3 Mishnah 2

מעילה פרק ג׳ משנה ב׳

2
In the case of a nazirite who designated money for the three offerings he is obligated to bring upon completion of his naziriteship, a sin offering, a burnt offering, and a peace offering, but he did not specify which money was designated for which offering, since it is not clear what the money is intended for, one may not derive benefit from the money ab initio, but if he derived benefit from the money he is not liable for its misuse. This is due to the fact that all the money is fit for purchase of the peace offering, for which one is liable for misuse only after its blood is sprinkled, and therefore there is no liability for its misuse. If the nazirite died and he had undesignated funds, meaning he did not specify which money was for each of the three offerings, all the money will be allocated for purchase of communal gift offerings. If the nazirite died and he had specified money, the money specified for purchase of the sin offering shall go to the Dead Sea for disposal, because one may not derive benefit ab initio from the money of a sin offering whose owner has died. But if it was not disposed of, and one derived benefit from the money, he is not liable for its misuse. With the money specified for purchase of the burnt offering, one shall bring a gift burnt offering, and one is liable for misusing the funds. With the money specified for purchase of the peace offering, one shall bring a gift peace offering. Although it is a gift offering, the restrictions of the peace offering of the naziriteship apply, and therefore it is eaten for one day and that same night, not the standard two days and one night of a regular peace offering. And nevertheless the peace offering does not require the bringing of the loaves that accompany the peace offering of naziriteship, as it is written with regard to the loaves: “And shall place them on the hands of the nazirite” (Numbers 6:19), and in this case the nazirite is dead.
הַמַּפְרִישׁ מָעוֹת לִנְזִירוּתוֹ, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין, מִפְּנֵי שֶׁהֵן רְאוּיִין לָבֹא כֻלָּן שְׁלָמִים. מֵת, הָיוּ סְתוּמִים, יִפְּלוּ לִנְדָבָה. הָיוּ מְפֹרָשִׁים, דְּמֵי חַטָּאת יֵלְכוּ לְיָם הַמֶּלַח, לֹא נֶהֱנִים וְלֹא מוֹעֲלִין בָּהֶן. דְּמֵי עוֹלָה, יָבִיאוּ עוֹלָה וּמוֹעֲלִין בָּהֶן. וּדְמֵי שְׁלָמִים, יָבִיאוּ שְׁלָמִים, וְנֶאֱכָלִים לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם:
ב׳
ברטנורא

המפריש מעות לנזירותו – but he didn’t specify, “these for my burnt-offering (he-lamb), and these for my sin-offering (ewe-lamb) and these for my peace-offering (ram).” (see Numbers 6:14)

לא נהנים ולא מועלים – with all of these monies.

מפני שהן ראויין להביא אותן שלמים – that is to say, that for each and every Me’ah (a small silver coin worth 32 Perutot or one-sixth of a Denar), we are able to say that he set them aside for peace-offerings. But peace-offerings are Lesser Holy Things and they don’t have the law of religious sacrilege associated with them, as is taught at the end of the first chapter [of Meilah, Mishnah 4], for Lesser Holy Things prior to the sprinkling/tossing of the blood, one does not commit sacrilege. But even though there is also among them the sin-offering and burnt-offering which are eligible for religious sacrilege, since there are also the monies for the peace-offerings which are not eligible for religious sacrilege, if he brought upon them the sacrilege sacrifice, we find that he brings unconsecrated things into the Temple courtyard, therefore, they are not available for benefit nor religious sacrilege.

מת – A person who sets aside money, and these monies were undefined, as he did not specify that these were for the sin-offering and these for the burnt-offering and these for the peace-offering, all these monies would all [to the Temple treasury] as a donation.

דמי חטאת ילכו לים המלח – for a sin-offering whose owners died.

דמי עולה יביאו עולה – as we state [Tractate Kinim, at the end of Chapter 2 – Mishnah 5]: “The woman who died let her heirs bring her bunt-offering,” for it is a mere gift.

ונאכלין ליום אחד – like the law regarding the peace-offering of the Nazir (see Mishnah Zevakhim, Chapter 5, Mishnah 6 - also found in a standard traditional Siddur as part of the morning service).

ואינן טעונין לחם – for regarding bread, it is written (Numbers 6:19): ”and he shall place them (the shoulder of the ram, one unleavened cake and one unleavened wafer) and place them on he hands of the nazirite [after he has shaved his consecrated hair],” but he is not there since he died.

המפריש מעות לנזירותו. ולא פירש אלו לעולתי ואלו לחטאתי ואלו לשלמי:

לא נהנים ולא מועלים. בכל אותן המעות:

מפני שהן ראויין להביא כולן שלמים. כלומר דכל מעה ומעה מצינן למימר זו לשלמים הפריש. ושלמים קדשים קלים נינהו ואין בהן דין מעילה, כדתנן בשלהי פרק קמא, קדשים קלים לפני זריקת דמן אין מועלים. ואע״ג דאיכא נמי בהדייהו חטאת ועולה דבני מעילה נינהו, כיון דאיכא נמי דמי שלמים שאינן בני מעילה, אי קא מייתי עלייהו קרבן מעילה אשתכח דמייתי חולין בעזרה, הלכך לא נהנין ולא מועלין:

מת. המפריש המעות. והיו המעות סתומים, שלא פירש אלו לחטאת ואלו לעולה ואלו לשלמים, יפלו כל המעות לנדבה:

דמי חטאת ילכו לים המלח. דחטאת שמתו בעליה היא:

דמי עולה יביאו עולה. כדאמרינן [קנים סוף פרק ב׳] האשה שמתה יביאו יורשיה את עולתה, דדורון בעלמא הוא:

ונאכלין ליום אחד. כדין שלמי נזיר:

ואינן טעונין לחם. דבלחם כתיב (במדבר ו׳:י״ט) ונתן על כפי הנזיר, והכא ליתיה, דמית:

משנה ב

Mishnayos Meilah Perek 3 Mishnah 3

מעילה פרק ג׳ משנה ג׳

3
Rabbi Shimon says: With regard to misuse of the blood of offerings that is to be sprinkled on the altar, the halakha is lenient with regard to the status of the blood at the outset and stringent at its conclusion. With regard to misuse of the wine of the libations that accompany the offerings, the halakha is stringent with regard to the status of the wine at their outset and lenient at their conclusion. The mishna explains: With regard to blood, at its outset, before it is sprinkled on the altar, one is not liable for misusing it; but once its remainder has been poured on the base of the altar and it emerges via the canal that runs through the Temple to the Kidron Valley at the foot of the Temple Mount, one is liable for misusing it. With regard to libations, at their outset, from the moment they were consecrated, one is liable for misusing them, but once they have descended to the drainpipes built into the altar and which extend beneath it, through which the libations flowed out of the Temple, one is no longer liable for misusing them, as their mitzva was fulfilled and therefore their sanctity has ceased.
רַבִּי יִשְׁמָעֵאל אוֹמֵר, הַדָּם, קַל בִּתְחִלָּתוֹ וְחָמוּר בְּסוֹפוֹ, וְהַנְּסָכִים, חֹמֶר בִּתְחִלָּתָן וְקַל בְּסוֹפָן. הַדָּם, בַּתְּחִלָּה אֵין מוֹעֲלִים בּוֹ. יָצָא לְנַחַל קִדְרוֹן, מוֹעֲלִים בּוֹ. הַנְּסָכִים, בַּתְּחִלָּה מוֹעֲלִים בָּהֶן. יָצְאוּ לַשִּׁיתִין, אֵין מוֹעֲלִים בָּהֶם:
ג׳
ברטנורא

הדם בתחילה אין מועלין בו – that is prior to its (i.e., the blood’s) sprinkling/tossing, as it is written (Leviticus 17:11): “[For the life of the flesh is in the blood,] and I have assigned it to you for making expiation for your lives upon the altar,” for expiation I have given it but not for sacrilege.

יצא לנחל קדרון ומועלין בו – that is after the sprinkling/tossing [of the blood on the altar]. As it is taught in the Mishnah (see Tractate Yoma, Chapter 5, Mishnah 6): “The two streams of blood that mingled together in the [flow of the] surrounding channel and flowed down into the Kidron Brook and are sold to gardeners for fertilizer and the law of sacrilege applies to them [until the sale].” This religious sacrilege is from the Rabbis and not from the Torah, for there is nothing where its command is performed and the law of religious sacrilege applies.

יצאו לשיתין – a perforation was in the altar through which the libations would descend to pits, and these are the foundations of the altar which are hollow and very deep. But if he placed his hand inside and received the libations prior to their descending into the pit, he does not commit religious sacrilege, for their command had already been fulfilled.

הדם בתחילה אין מועלין בו. היינו קודם זריקתו, דכתיב (ויקרא י״ז:י״א) ואני נתתיו לכם על המזבח לכפר, לכפרה נתתיו ולא למעילה:

יצא לנחל קדרון מועלין בו. היינו בתר זריקה. כדתנן אלו ואלו היינו דמים החיצונים ודמים הפנימים הנשפכים על מזבח העולה, מתערבים באמה, סילון שבעזרה, ויוצאים לנחל קדרון ונמכרים לגננים לזבל. ומועלים בהן. והך מעילה, מדרבנן היא ולא מדאורייתא, דאין לך דבר שנעשית מצותו ומועלים בו:

יצאו לשיתין. נקב היה במזבח שבו יורדים הנסכים לשיתין, דהיינו יסודות של מזבח שהן חלולים ועמוקים מאד. ואם הכניס ידו וקבל הנסכים קודם שירדו לתהום, אין מועלין בהן, שכבר נעשית מצותן:

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