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Mishnayos Menachos Perek 3 Mishnah 3

מנחות פרק ג׳ משנה ג׳


In the case of two meal offerings from which a handful was not removed and that were intermingled with each other, if the priest can remove a handful from this meal offering by itself and from that meal offering by itself, they are fit meal offerings, but if not, they are unfit, as the handful of each meal offering must be taken from its original source. In the case of a handful that was intermingled with a meal offering from which a handful was not removed, the priest should not burn the mixture on the altar. And if he burned it, this meal offering from which the handful was taken satisfies the obligation of the owner and that meal offering from which the handful was not taken does not satisfy the obligation of the owner. If, after it was removed, its handful was intermingled with its remainder or with the remainder of another meal offering, the priest should not burn the mixture on the altar, but if he burned it, it satisfies the obligation of the owner. If the handful became ritually impure and despite this the priest sacrificed it, the frontplate worn by the High Priest effects acceptance of the meal offering, and the remainder is eaten by the priests. If the handful left its designated area and despite this the priest then sacrificed it, the frontplate does not effect acceptance. The reason is that the frontplate effects acceptance for offerings sacrificed when ritually impure and does not effect acceptance for offerings that leave their designated areas.

שְׁתֵּי מְנָחוֹת שֶׁלֹּא נִקְמְצוּ, וְנִתְעָרְבוּ זוֹ בָזוֹ, אִם יָכוֹל לִקְמֹץ מִזּוֹ בִּפְנֵי עַצְמָהּ וּמִזּוֹ בִּפְנֵי עַצְמָהּ, כְּשֵׁרוֹת. וְאִם לָאו, פְּסוּלוֹת. הַקֹּמֶץ שֶׁנִּתְעָרֵב בְּמִנְחָה שֶׁלֹּא נִקְמְצָה, לֹא יַקְטִיר. וְאִם הִקְטִיר, זוֹ שֶׁנִּקְמְצָה, עָלְתָה לַבְּעָלִים, וְזוֹ שֶׁלֹּא נִקְמְצָה, לֹא עָלְתָה לַבְּעָלִים. נִתְעָרֵב קֻמְצָהּ בִּשְׁיָרֶיהָ אוֹ בִשְׁיָרֶיהָ שֶׁל חֲבֶרְתָּהּ, לֹא יַקְטִיר. וְאִם הִקְטִיר, עָלְתָה לַבְּעָלִים. נִטְמָא הַקֹּמֶץ וְהִקְרִיבוֹ, הַצִּיץ מְרַצֶּה. יָצָא וְהִקְרִיבוֹ, אֵין הַצִּיץ מְרַצֶּה, שֶׁהַצִּיץ מְרַצֶּה עַל הַטָּמֵא, וְאֵינוֹ מְרַצֶּה עַל הַיּוֹצֵא:


אם יכול לקמצן מזו בפני עצמה וזו בפני עצמה – that this [meal-offering] fell on this side of the utensil and that [meal-offering] fell on the other side [of the utensil] and there remained from them enough in order to grab a handful that did not get mixed/combined, they are acceptable/fit (i.e., literally, “kosher”). But if not, they are disqualified, for it says in the Law of the Kohanim (i.e., Leviticus 2:2): “[And the priest shall scoop out of it a handful] of its choice flour and its oil, ”but not from the fine flour of its neighbor.

לא יקטיר – and even all of that which is mixed, for the burning on the altar is not a Mitzvah other than when grabbing a handful [of meal-offering], and the person who gathers a handful of meal-offering does not grab two handfuls [of meal-offering] for perhaps in each handful of meal-offeringf there is some from this one that became mixed, and there isn’t a complete handful from one meal-offering.

ואם הקטיר – [if he offered up for burning on the altar] – all of the mixture, it doesn’t go to the credit of its owners, for a handful was not grabbed ‘for a meal-offering] and a freewill meal-offering is not permitted without taking a handful [of meal-offering].

נתערב קומצה בשייריה – he cannot offer it up all of for burning on the altar because the residue/remnants are prohibited to burn on the altar, as it is written (Leviticus 2:11): “[for no leaven or honey] may be turned into smoke as a gift to the LORD,” all that is from it for fire-offerings is included in not turning into smoke (see: Leviticus 2:11): “[for no leaven or honey] may be turned into smoke [as a gift to God].”

נטמא הקומץ והקריבו, הציץ מרצה ([if] the handful was made unclean and one [nonetheless] offered it up, the priest’s frontlet effects acceptance) – as it is written (Exodus 28:38): “[It shall be on Aaron’s forehead,] that Aaron may take away any sin arising from the holy things [that the Israelites consecrate],” he doesn’t take away anything other than the sin of ritual defilement, in which it has a lenient side which was permitted to the community from its general principle, as it is written, regarding the daily burnt-offering (Numbers 28:2): “at stated times,” and even when in a state of ritual impurity.

ואינו מרצה על היוצא (but it doesn’t effect acceptance for that which goes forth [beyond the veils – see Tractate Zevakhim, Chapter 8, Mishnah 12) – for even though it also has a lenient side that is permitted on the temporary/improvised altar from its general principle, that is forbidden when it leave from the Tabernacle, but was permitted in the temporary/improvised altar that was in Nob and Givon, where there weren’t veils there, nevertheless, the priest’s frontlet does not affect acceptance when leaving [beyond the veils], as it is written (Exodus 28:38): “to win acceptance for them before the LORD,” yes to a sin before God, no to a sin that leaves the veils [outside of the Tabernacle].

אם יכול לקמוץ מזו בפני עצמה ומזו בפני עצמה. שנפלה זו בצד זה של כלי וזו בצד זה ונשאר מהן כדי קומץ שלא נתערב, כשרות, ואם לאו, פסולות. דאמר בתורת כהנים מסלתה ולא מסולת חברתה:

לא יקטיר. ואפילו כל המעורבת, דאין הקטרה מצוה אלא בקומץ, ומקמץ נמי לא קמיץ שני קומצים דילמא בכל קומץ יש מזה שנתערב וליכא קומץ שלם מחד מנחה:

ואם הקטיר. כל המעורבת, היא לא עלתה לבעלים, דהא לא נקמצה ואין מנחת נדבה ניתרת בלא קמיצה:

נתערב קומצה בשייריה. לא יקטיר את כולה משום דהשיריים אסורים להקטיר דכתיב (ויקרא ב׳:י״א,) לא תקטירו ממנו אשה לה׳, כל שממנו לאישים הרי הוא בבל תקטירו:

נטמא הקומץ והקריבו, הציץ מרצה. דכתיב (שמות כ״ח:ל״ח) ונשא אהרן את עון הקדשים, אינו נושא אלא עון טומאה, שיש בה צד קל שהותרה מכללה בצבור, דכתיב בתמיד במועדו, ואפילו בטומאה:

ואינו מרצה על היוצא. ואע״ג דיש בו נמי צד קל שהותר מכללו בבמה, שנאסר יוצא במשכן והותר בבמה שבנוב וגבעון שלא היו שם קלעים, אעפ״כ אין הציץ מרצה ביוצא, דכתיב (שם) לרצון להם לפני ה׳, עון דלפני ה׳ אין, עון דיוצא לא: