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Today's Mishnah Yomi

Meilah 1:3 - 1:4

The Mishnah Yomi for Monday, March 9, 2026 is Meilah 1:3 - 1:4

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Mishnah 1

Mishnayos Meilah Perek 1 Mishnah 3

מעילה פרק א׳ משנה ג׳

3
The mishna adds that just as Rabbi Eliezer and Rabbi Akiva disagree as to whether the sprinkling of blood exempts meat that left the courtyard from liability for its misuse, so too, they disagree with regard to the sacrificial portions of offerings of lesser sanctity consumed on the altar that left the Temple courtyard before the sprinkling of the blood. The dispute is whether the subsequent sprinkling of the blood generates liability for misuse of those portions. Rabbi Eliezer says: The sprinkling of the blood is completely ineffective in rendering those portions consecrated to the Lord. Consequently, one is not liable for misusing them. And similarly, one is not liable for their consumption due to violation of the prohibitions of piggul, notar, or of partaking of meat while ritually impure. Rabbi Akiva says: The sprinkling is effective, and therefore one is liable for misusing them. And likewise, one is liable for its consumption due to violation of the prohibitions of piggul, notar, or of partaking of the meat while ritually impure.
אֵמוּרֵי קָדָשִׁים קַלִּים שֶׁיָּצְאוּ לִפְנֵי זְרִיקַת דָּמִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מוֹעֲלִין בָּהֶן, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל נוֹתָר וְטָמֵא. רַבִּי עֲקִיבָא אוֹמֵר, מוֹעֲלִין בָּהֶן, וְחַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא:
ג׳

אימורי קדשים קלים – we don’t commit religious sacrilege with those portions of the sacrifice offered on the altar of lesser Holy Things other than after the sprinkling/tossing of the blood, as we stated at the end of the chapter (see Mishnah 4), and if they went out [from the Temple courtyard] before the sprinkling/tossing of the blood.

ר' אליעזר אומר אין מועלין בהן – just as that Rabbi Eliezer has [the opinion] that the sprinkling [of the blod] does not effect [meat] that leaves [the Temple courtyard] to exclude the meat of the most Holy Things from becoming religious sacrilege, here too, it does not take effect [for meat] that leaves to include the parts of the sacrifice offered on the altar of lesser Holy Things regarding religious sacrilege, and just as Rabbi Akiva has the opinion that sprinkling/tossing of the blood effects that [meat] which leaves [the Temple courtyard] to exclude the meat of the Most Holy Things from religious sacrilege, it effects that [meat] which leaves to include the portions of the sacrifice offered o the altar of lesser Holy Things regarding religious sacrilege.

אימורי קדשים קלים. אין מועלים באימורי קדשים קלים אלא לאחר זריקת דמים, כדאמרינן בשלהי פרקין. ואם יצאו לפני זריקת דמים:

ר׳ אליעזר אומר אין מועלין בהן. דכי היכי דאית ליה לר׳ אליעזר דאין זריקה מועלת ליוצא לאפוקי בשר קדשי קדשים ממעילה, הכי נמי אין מועלת ליוצא להביא אימורי קדשים קלים לידי מעילה. וכי היכי דאית ליה לר׳ עקיבא דזריקה מועלת ליוצא לאפוקי בשר קדשי קדשים מידי מעילה, מועלת נמי ליוצא להביא אימורי קדשים קלים לידי מעילה:

Mishnah 2

Mishnayos Meilah Perek 1 Mishnah 4

מעילה פרק א׳ משנה ד׳

4
With regard to establishing liability for misuse of consecrated items, there is an aspect of leniency and an aspect of stringency in the act of sprinkling the blood of offerings of the most sacred order. But with regard to the sprinkling of the blood in the case of offerings of lesser sanctity, it contains in its entirety aspects of stringency, i.e., there are only aspects of stringency. How so? The status of offerings of the most sacred order is that before the sprinkling of blood, one is liable for misusing their sacrificial portions that are to be burned on the altar, and for misusing the meat that is to be eaten by the priests. Since the meat is prohibited prior to sprinkling the blood, it is in the category of items consecrated to God, which are subject to the halakhot of misuse. After the sprinkling of the blood of offerings of the most sacred order, one is still liable for misuse of their sacrificial portions, as they remain prohibited to be eaten and are in the category of items consecrated to God, but one is not liable for misuse of the meat, as it is now permitted for consumption by the priests. This explains how there is an aspect of leniency in the sprinkling of the blood of offerings of the most sacred order. By contrast, for consumption of both this, the sacrificial portions, and that, the meat, after the sprinkling of the blood, one is liable to receive karet due to violation of the prohibition against consumption of piggul, and the prohibition against consumption of notar, and the prohibition against consumption of sacrificial meat while ritually impure. Consequently, the act of sprinkling blood of offerings of the most sacred order is found to contain an aspect of leniency and an aspect of stringency. But with regard to the sprinkling of the blood of offerings of lesser sanctity, all of their aspects are of stringency. How so? The status of offerings of lesser sanctity is that before the sprinkling of the blood, one is not liable for misuse, not for their sacrificial portions nor for the meat. After the sprinkling of the blood, one is liable for misuse of their sacrificial portions, but one is not liable for misuse of the meat. This explains how the sprinkling of the blood in the case of offerings of lesser sanctity causes a stringency in terms of the halakhot of misuse. And for consumption of both this, the sacrificial portions, and that, the meat, after the sprinkling of the blood, one is liable to receive karet due to violation of the prohibition against consumption of piggul, and of the prohibition against consumption of notar, and of the prohibition against consumption of sacrificial meat while ritually impure. Consequently, in the act of sprinkling the blood of offerings of lesser sanctity, it is found that all of their aspects are of stringency.
מַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים, לְהָקֵל וּלְהַחֲמִיר. וּבְקָדָשִׁים קַלִּים, כֻּלָּן לְהַחֲמִיר. כֵּיצַד. קָדְשֵׁי קָדָשִׁים לִפְנֵי זְרִיקַת דָּמִים, מוֹעֲלִין בָּאֵמוּרִין וּבַבָּשָׂר. לְאַחַר זְרִיקַת דָּמִים, מוֹעֲלִים בָּאֵמוּרִים וְאֵין מוֹעֲלִין בַּבָּשָׂר. עַל זֶה וְעַל זֶה, חַיָּבִין מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וּבְקָדָשִׁים קַלִּים כֻּלָּן לְהַחֲמִיר. כֵּיצַד. קָדָשִׁים קַלִּים לִפְנֵי זְרִיקַת דָּמִים, אֵין מוֹעֲלִין לֹא בָאֵמוּרִין וְלֹא בַבָּשָׂר. לְאַחַר זְרִיקַת דָּמִים, מוֹעֲלִין בָּאֵמוּרִין וְאֵין מוֹעֲלִין בַּבָּשָׂר. עַל זֶה וְעַל זֶה, חַיָּבִין מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. נִמְצָא מַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים, לְהָקֵל וּלְהַחֲמִיר. וּבְקָדָשִׁים קַלִּים, כֻּלּוֹ לְהַחֲמִיר:
ד׳

מעשה דמים – this sprinkling/tossing of the blood.

ואין מועלין בבשר – after the sprinkling/tossing of the blood, there is no religious sacrilege with the flesh/meat, for already it has its hour of availability [for use by] the Kohanim (see Mishnah 1 of this chapter), which isits leniency, for because of the sprinkling/tossing of the blood, there comes the leniency that we don’t have religious sacrilege with it.

על זה ועל זה – whether for those portions of the sacrifices offered on the altar whether on the flesh/meat after the sprinkling/tossing [of the blood[.

חייבין משום פיגול – if he had the wrong intention in one of the four [Divine] Services, for sprinkling/tossing [of the blood] establishes for the wrong intention and also establishes for remnants/left-overs and that which is ritually impure, and this is make a stringemcy.

ובקדשים קלים – after the sprinkling/tossing [of the blood].

כולו להחמיר – and they commit religious sacrilege with those portions of the sacrifice offered on the altar, for it is was already appropriate to “on High” (i.e.,God), and these are Holy Things and not the money of the owners.

ועל זה ועל זה – whether on the portions of the sacrifice offered on the altar or on the meat/flesh, they are liable for it because of improper intention, left-overs/remnants, and that which is impure. And that means all of it is for stringency.

מעשה דמים. זו זריקת הדם:

ואין מועלין בבשר. לאחר זריקת דמים אין מועלין בבשר, דכבר יש בו שעת היתר לכהנים. והיינו להקל, דמשום זריקת דמים אתיא ליה קולא דאין מועלין בו:

ועל זה ועל זה. בין על האימורין בין על הבשר לאחר זריקה:

חייבין משום פגול. אם פיגל באחת מארבע עבודות. דזריקה קובעת בפגול וקבעה נמי לנותר וטמא. והיינו להחמיר:

ובקדשים קלים. לאחר זריקה:

כולו להחמיר. דמועלין באימורים, דכבר חזו לגבוה וקדשים נינהו ולא ממון בעלים:

ועל זה ועל זה. בין על האימורים בין על הבשר חייבין עליו משום פגול נותר וטמא. והיינו כולו להחמיר:

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