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Perek 1

Mishnayos Menachos Perek 1 Mishnah 3

מנחות פרק א׳ משנה ג׳

3
If one increased its oil, decreased its oil, or decreased its frankincense, beyond the appropriate measures, the meal offering is unfit. With regard to one who removes a handful from the meal offering with the intent to partake of its remainder outside the Temple courtyard or to partake of an olive-bulk of its remainder outside the Temple courtyard, to burn its handful outside the Temple courtyard or to burn an olive-bulk of its handful outside the Temple courtyard, or to burn its frankincense outside the Temple courtyard, in all these cases the offering is unfit, but there is no liability for karet for one who partakes of it. If one had the intent to partake of its remainder on the next day or to partake of an olive-bulk of its remainder on the next day, to burn its handful on the next day or to burn an olive-bulk of its handful on the next day, or to burn its frankincense on the next day, the offering is piggul, and one is liable to receive karet for partaking of the remainder of that meal offering. This is the principle: In the case of anyone who removes the handful, or places the handful in the vessel, or who conveys the vessel with the handful to the altar, or who burns the handful on the altar, with the intent to partake of an item whose typical manner is such that one partakes of it, e.g., the remainder, or to burn an item whose typical manner is such that one burns it on the altar, e.g., the handful or the frankincense, outside its designated area, the meal offering is unfit but there is no liability for karet. If his intent was to do so beyond its designated time, the offering is piggul and one is liable to receive karet on account of it, provided that the permitting factor, i.e., the handful, was sacrificed in accordance with its mitzva. If the permitting factor was not sacrificed in accordance with its mitzva, although the meal offering is unfit, the prohibition of piggul does not apply to it. How is the permitting factor considered to have been sacrificed in accordance with its mitzva? If one removed the handful in silence, i.e., with no specific intent, and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder beyond its designated time; or if one removed the handful with the intent to partake of the or burn the handful or frankincense beyond its designated time, and placed it in the vessel, and conveyed it, and burned the handful on the altar in silence, with no specific intent; or if one removed the handful and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder beyond its designated time, that is the case of an offering whose permitting factor was sacrificed in accordance with its mitzva, and one is liable to receive karet for partaking of it due to piggul.
רִבָּה שַׁמְנָהּ, וְחִסַּר שַׁמְנָהּ, חִסַּר לְבוֹנָתָהּ, פְּסוּלָה. הַקּוֹמֵץ אֶת הַמִּנְחָה לֶאֱכֹל שְׁיָרֶיהָ בַחוּץ, אוֹ כַזַּיִת מִשְּׁיָרֶיהָ בַחוּץ, לְהַקְטִיר קֻמְצָהּ בַּחוּץ, אוֹ כַזַּיִת מִקֻּמְצָהּ בַּחוּץ, אוֹ לְהַקְטִיר לְבוֹנָתָהּ בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל שְׁיָרֶיהָ לְמָחָר, אוֹ כַזַּיִת מִשְּׁיָרֶיהָ לְמָחָר, לְהַקְטִיר קֻמְצָהּ לְמָחָר, אוֹ כַזַּיִת מִקֻּמְצָהּ לְמָחָר, אוֹ לְהַקְטִיר לְבוֹנָתָהּ לְמָחָר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. זֶה הַכְּלָל, כָּל הַקּוֹמֵץ, וְהַנּוֹתֵן בִּכְלִי, וְהַמְהַלֵּךְ, וְהַמַּקְטִיר, לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, וּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. קָמַץ בִּשְׁתִיקָה וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנּוֹ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר בִּשְׁתִיקָה, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ:
ג׳

ריבה שמנה – for the measurement of [olive] oil is a LOG (i.e., the equivalent of six eggs’ bulk) for every Issaron (i.e., Omer = one-tenth of an Ephah). But if he put in too much, that he gave two LOG or more for an Issaron which appears as two meal-offerings, he has disqualified it.

חיסר שמנה – less than a LOG of [olive] oil for an Issaron of sifted fine-flour.

חיסר לבונתה – that he didn’t put in it other than a grain/particle/drop of frankincense. But if it has in it two grains, it is fit/kosher, as it is written (Leviticus 6:8): “with all the frankincense that is on the grain offering,” implying even one drop of frankincense, for [the word] "כל"/all [from the verse in Leviticus 6:8:"את כל הלבונה אשר על המנחה" ] implies a little bit, as it is written (2 Kings 4:2): “”Your maidservant has nothing at all, [except for a jug of oil].” [The word] "את" includes another grain/particle/drop of frankincense, that makes two, whereas if he increased its frankincense, this is not taught [in the Mishnah] , and he did not disqualify/invalidate it other than when he increased it more than two handfuls [of meal-offering] for then he increased it too much.

לאכול שייריה בחוץ – outside of the Temple courtyard.

או להקטיר קומצה בחוץ – for thought/plan disqualifies whether that he though about the eating of a person whether he thought about the consumption by the altar, as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice is eaten/אם אכל יאכל מבשר זבח שלמיו ,” Scripture is speaking about two consumptions: one is for that which a person consumes and another is that which the altar consumes, and this Biblical verse speaks of thought/intention, as it is written (Leviticus 7:18): ‘it shall not count for him who offered it/המקריב אתו לא יחשב לו,” and he did not disqualify it other than when he thought about it to consume it on the third day (i.e., see Leviticus 7:18: "ביום השלישי לא ירצה" /”[is eaten] on the third day, it shall not be acceptable”).

פסולה – that the intention/plan outside of its [proper] place invalidates the taking a handful of the meal-offering as it invalidates in the ritual slaughter of the animal offering. And just as one disqualifies an animal offering with ritual slaughter, the receiving of the blood, bring it [to the altar], and sprinkling the blood, one disqualifies the meal-offering through taking a handful, putting it in sacred vessels, and bringing for burning the handful [of meal-offering] and the frankincense on the altar, four [sacred] acts corresponding/parallel to four [sacred acts]. For the taking of a fistful [of grain] and the frankincense themselves are considered concerning the meal-offering like the blood and the sections that are offered on the altar regarding he animal offering. And the residue/remnants of the meal-offering are consumed. And in Chapter two of [Tractate] Zevakhim [the entire chapter] all of these disqualifying factors are explained and there we derive all of them from Scriptural verses.

לאכול דבר שדרכו לאכול – such as the residue/remnants.

דבר שדרכו להקטיר – such as the priest taking a handful of meal-offering to place on the altar. But, if he intended/thought to eat the handful of meal-offering or to offer the residue as incense on the altar outside of its appropriate time, he did not disqualify it, for his thought was disqualified regarding all other people.

ובלבד שיקרב המתיר – the handful of the meal-offering כהלכתו – as if it was kosher, for there was no disqualification other than the offering disqualified because of inappropriate intention alone. But if there is another disqualification, it is no longer considered disqualified because of an inappropriate intention, and there is no extirpation.

בשתיקה – that he did not think any thought at the time of taking a handful of the meal offering.

ונתן והלך והקטיר חוץ לזמנו – that is to say, that in these three acts of Divine service, he thought about consuming the residue outside of the appropriate time [for this act].

ריבה שמנה. ששיעור השמן. לוג לכל עשרון. ואם ריבה, שנתן שני לוגין או יותר לעשרון דחזו לשתי מנחות, פסול:

חיסר שמנה. פחות מלוג שמן לעשרון סולת:

חיסר לבונתה. שלא נתן בה אלא קורט אחד של לבונה. אבל אם יש בה שני קרטין כשרה, דכתיב (ויקרא ו׳:ח׳) את כל הלבונה אשר על המנחה, כל, משמע אפילו קורט אחד, דכל משמע כל דהוא כדכתיב (מלכים ב ד׳:ב׳) אין לשפחתך כל בבית. את, לרבות עוד קורט אחד, הרי שנים. ואילו ריבה לבונתה לא קתני, דלא פסל אלא כשריבה יותר על שני קומצים דאז ריבה יותר מדאי:

לאכול שייריה בחוץ. חוץ לעזרה:

או להקטיר קומצה בחוץ. דמחשבה פוסלת בין שחשב על אכילת אדם בין שחשב על אכילת מזבח, דכתיב (ויקרא ז׳:י״ח) ואם האכל יאכל, בשתי אכילות הכתוב מדבר אחת לאכילת אדם ואחת לאכילת מזבח, וההוא קרא במחשבה מיירי דכתיב (שם) המקריב אותו לא יחשב, בשעת הקרבה הוא נפגל ואינו נפגל ביום השלישי, אלמא במחשבה מיירי שחשב עליו לאכלו ביום השלישי:

פסולה. דמחשבת חוץ למקומו פוסלת בקמיצת המנחה כמו שפוסלת בשחיטת הזבח. ומה שפוסל בזבח בשחיטה בקבלת הדם בהולכה בזריקת הדם, פוסל המנחה בקמיצה בנתינה בכלי שרת בהולכה בהקטרת הקומץ ולבונה, ארבעה כנגד ארבעה. והקומץ והלבונה עצמן חשובים גבי מנחה כמו הדם והאימורים אצל הזבח. ושיירי מנחה הנאכלים, כבשר הזבח הנאכל. ובפרק ב׳ דזבחים מפורשים כל הני פסולי והתם ילפינן להו כולהו מקראי:

לאכול דבר שדרכו לאכול. כגון שיריים:

דבר שדרכו להקטיר. כגון הקומץ. אבל אם חשב לאכול הקומץ או להקטיר השיריים חוץ לזמנו, לא פסל, דבטלה דעתו אצל כל אדם:

ובלבד שיקרב המתיר. הקומץ כהלכתו. כאילו היה כשר, שלא יהא שם שום פסול אלא הפגול בלבד. אבל אם יש בו פסול אחר אינו חשוב יותר פגול ואין בו כרת:

קמץ בשתיקה. שלא חשב שום מחשבת פסול בשעת קמיצה:

ונתן בכלי והלך והקטיר חוץ לזמנו. כלומר, שבשלשת עבודות הללו חשב על השיריים לאכלן חוץ לזמנו: