Mishnayos Menachos Perek 7 Mishnah 3
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מנחות פרק ז׳ משנה ג׳
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 animal’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.
הַשּׁוֹחֵט אֶת הַתּוֹדָה בִּפְנִים, וְלַחְמָהּ חוּץ לַחוֹמָה, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ עַד שֶׁלֹּא קָרְמוּ בַתַּנּוּר, וַאֲפִלּוּ קָרְמוּ כֻלָּן חוּץ מֵאַחַד מֵהֶן, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ חוּץ לִזְמַנָּהּ וְחוּץ לִמְקוֹמָהּ, קָדַשׁ הַלָּחֶם. שְׁחָטָהּ וְנִמְצֵאת טְרֵפָה, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ וְנִמְצֵאת בַּעֲלַת מוּם, רַבִּי אֱלִיעֶזֶר אוֹמֵר, קָדָשׁ, וַחֲכָמִים אוֹמְרִים, לֹא קָדַשׁ. שְׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ, וְכֵן אֵיל הַמִּלוּאִים וְכֵן שְׁנֵי כִבְשֵׂי עֲצֶרֶת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, לֹא קָדַשׁ הַלָּחֶם:
Bartenura
השוחט את התודה בפנים. לפנים מן העזרה:
ולחמה חוץ לחומה. בגמרא מוקמינן לה חוץ לחומת בית פאגי. רבותי פירשו חוץ לחומה החיצונה של ירושלים. [אבל חוץ לעזרה קדוש]. ואע״ג דכתיב (ויקרא ז׳:י״ב) והקריב על זבח התודה חלות, דמשמע לכאורה שיהא הלחם אצלה בשעת זביחה, לא דרשינן על בסמוך. ורמב״ם גורס בית בגי. ומפרש שהוא מקום קרוב להר הבית אלא שהוא חוץ לחומת הר הבית ושם אופים המנחות. ועל שם כך היו קורים לו בית בגי. לשון פת בג המלך:
עד שלא קרמו בתנור. לאו לחם נינהו. אלא עיסה בעלמא:
שחטה. על מנת לאכלה חוץ לזמנה, קדש הלחם ונפגל. על מנת לאכלה חוץ למקומה, קדש הלחם ונפסל. וטעמא דקדש הלחם, משום דפסולו בקודש, וקיי״ל כל שפסולו בקודש הקודש מקבלו:
שחטה ונמצאת טריפה לא קדש הלחם. דפסולו קודם שחיטה הוא:
שחטה ונמצאת בעלת מום רבי אליעזר אומר קדש. בגמרא מוקי לה בדוקין שבעין, דבכי האי מומא סבר ר׳ אליעזר דאם עלו לא ירדו הואיל ואין מומן ניכר, הלכך קדש הלחם. ואין הלכה כר׳ אליעזר:
שלא לשמה. לא קדש הלחם, דכתיב (ויקרא ז׳:י״ג) על חלות לחם חמץ יקריב קרבנו על זבח תודת שלמיו, על זבח שנזבח לשם תודת שלמיו:
וכן איל המלואים. לפי שהן היו תחלה לכל הקרבנות נקט איל המלואים. והוא הדין לאיל נזיר, דמלואים כקרבן יחיד הן חשובים:
השוחט את התודה בפנים – inside from the Temple courtyard.
ולחמה חוץ לחומה – 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): “[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/והקריב על זבח התודה חלות [with oil mixed in, unleavened wafers spread with oil, and cakes of choice flour with oil mixed in, well soaked],” that implies, apparently that the bread is near it at the time of the sacrifice, we don’t expound [the word] "על"/nearby. But Maimonides has the reading of “the house of Bagi.” 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.
עד שלא קרמו בתנור – these are not bread, but rather mere dough [prior to their forming a crust].
שחטה – 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.
שחטה ונמצאת טריפה לא קדש הלחם – for its disqualification occurred prior to ritual slaughtering (see also Tractate Zevakhim, Chapter 9, Mishnayot 2-3).
שחטה ונמצאת בעלת מום ר' אליעזר אומר קדש – 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.
שלא לשמה – the bread is not sanctified, as it is written (Leviticus 7:13): “This offering, with cakes of leavened bread added, he shall offer along with his thanksgiving sacrifice of well-being,” on the sacrifice that was made for the sake of the peace-offerings of thanksgiving.
וכן איל המילואים – 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.