Mishnayos Menachos Perek 7 Mishnah 4
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מנחות פרק ז׳ משנה ד׳
In a case where the libations that accompany the offerings were sanctified in a service vessel when the animal was slaughtered and the offering was discovered to be unfit, if there is another offering that was slaughtered and requires libations, the libations should be sacrificed with that offering; and if not, they should be disqualified by being left overnight, and then burned. With regard to the offspring of an animal designated as a thanks offering, or an animal that is its substitute; or in a case where one separated an animal as a thanks offering and it was lost and he separated another in its stead, and the first animal was then found, in all three cases, the second animal, i.e., the offspring, the substitute, or the replacement, is sacrificed, but it does not require the bringing of accompanying loaves. This is as it is stated: “If he sacrifices it for a thanks offering, then he shall sacrifice with the thanks offering unleavened cakes mingled with oil, and unleavened wafers spread with oil, and cakes mingled with oil, of fine flour poached” (Leviticus 7:12). The verse indicates that the initial thanks offering requires loaves, but neither its offspring, nor its replacement, nor its substitute requires loaves.
נְסָכִין שֶׁקָּדְשׁוּ בִכְלִי וְנִמְצָא הַזֶּבַח פָּסוּל, אִם יֶשׁ שָׁם זֶבַח אַחֵר, יִקְרְבוּ עִמּוֹ. וְאִם לָאו, יִפָּסְלוּ בְלִינָה. וְלַד תּוֹדָה וּתְמוּרָתָהּ, וְהַמַּפְרִישׁ תּוֹדָתוֹ וְאָבְדָה וְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ, אֵינָן טְעוּנִים לֶחֶם, שֶׁנֶּאֱמַר (ויקרא ז), וְהִקְרִיב עַל זֶבַח הַתּוֹדָה, הַתּוֹדָה טְעוּנָה לֶחֶם, וְלֹא וְלָדָהּ וְלֹא חֲלִיפָתָהּ וְלֹא תְמוּרָתָהּ טְעוּנִין לָחֶם:
Bartenura
נסכים שקדשו בכלי. לאו דוקא בכלי. שאין נסכים מתקדשים ליפסל ביוצא ובלינה ואע״פ שקדשו בכלי, אלא בשחיטת הזבח, דכתיב זבח ונסכים, הנסכים תלויים בזבח:
ונמצא הזבח פסול. שנפסל בזריקה. דאילו בשחיטה נפסל, לא קדשו נסכים:
אם יש שם זבח אחר יקרבו עמו. בנסכים של צבור מוקמינן לה למתניתין, משום דלב ב״ד מתנה עליהם, אם הוצרכו לזבח זה הוצרכו ואם לאו יהיו לזבח אחר. אבל בנסכים של יחיד אין כשרים לזבח אחר. ואפילו נסכים של צבור אין קרבים עם זבח אחר אא״כ היה אותו זבח זבוח כשנפסל הזבח הראשון, אבל אם לא היה זבוח בשעה שנפסל הזבח הראשון, אין קריבים עם הזבח האחר. ומתניתין חסורי מחסרא והכי קתני, יקרבו עמו. במה דברים אמורים שהיה זבח זבוח באותה שעה, אבל אם לא היה זבח זבוח באותה שעה נעשה כמו שנפסלו בלינה ופסולים. והכי מפרשא מתניתין בגמרא. וכל זמן שלא נתקדשו נסכים בכלי אע״פ שנשחט הזבח יכולים להקריב נסכים אפילו אחר כמה ימים, דקיי״ל מביא אדם קרבנו היום ונסכו אפילו אחר כמה ימים, בין נסכים של יחיד בין נסכים של צבור. וכן מצורע מביא אשמו היום ולוג שמן שלו לאחר כמה ימים:
ולד תודה. שהפריש תודה מעוברת וילדה:
וכן המפריש תודתו ואבדה והפריש אחרת תחתיה אינה טעונה לחם. הראשונה, אם נמצאת לאחר הקרבת שניה. וכן שניה אם נמצאת הראשונה קודם הקרבתה והקריב ראשונה, שוב אין השניה טעונה לחם:
חליפתה. היינו המפריש תודה ואבדה והפריש אחרת תחתיה:
תמורתה. כגון שעומדת בעין ואומר זו תמורת זו, וכתיב (ויקרא כ״ז:י׳) והיה הוא ותמורתו יהיה קודש:
נסכים שקדשו בכלי – not exactly in a utensil. For the libations are not sanctified to be defiled by going out [of the Temple] or by being kept overnight, even though they were sanctified in a vessel, other than through the ritual slaughtering of the sacrifice, as it is written (Leviticus 23:37): “[Those are the set times of the LORD that you shall celebrate as sacred occasions, bringing gifts to the LORD – burnt offerings, grain offerings,] sacrifices and libations, [on each day what is proper to it],” the libations are dependent upon the sacrifices.
ונמצא הזבח פסול – that it was disqualified through the sprinkling [of the blood], for had it become disqualified through ritual slaughter, the libations would not be sanctified.
אם יש שם זבח אחר יקרבו עמו – we establish it in our Mishnah with the libations of the community, because the heart of the Jewish court makes a condition upon them, if they were needed for this sacrifice, they were needed, but if not, they would be for another sacrifice. But regarding the libation of an individual [offering], they are not appropriate/fit for another offering. But even the libations of the communal [offering] are not offered with another sacrifice unless it was the same sacrifice that was offered when the first sacrifice was disqualified, but if it was not offered at the time when the first sacrifice was disqualified, it is not offered with another sacrifice. But our Mishnah is deficient and should be read as follows: it should be sacrificed with it. When is this said? That the sacrifice was offered at the same time, but if the sacrifice was not offered at the same time, it becomes like it was disqualified by staying overnight and they are disqualified. And this is how our Mishnah is explained in the Gemara (see Tractate Menahot 79b). And all the time that the libations were not sanctified in a utensil, even though the sacrifice was ritually slaughtered, we are able to offer the libations even after several days, for we hold that a person brings his sacrifice today and his libation even after sevral days, whether it is the libations of an individual or whether it is the libations of the community. And similarly, the leper brings his guilt offering today and his Log of oil after several days.
ולד תודה – he separated out a pregnant thanksgiving offering and its young.
וכן המפריש תודתו ואבדה והפריש אחרת תחתיה אינה טעונה לחם – the first [bread] if it (i.e., the first sacrifice) was found after the offering up of the second. And similarly, the second, if the first was found prior to its being offered up and he offered up the first, the second no longer requires bread.
חליפתה – that is that he separates a thanksgiving offering and it was lost and he separated out another one in its place.
תמורתה – as for example, that it stands clearly visible and he states, “this is in place of that”, and it is written (Leviticus 27:33): “then it and its substitute shall be holy: [it cannot be redeemed].”