1

If one adds to or subtracts from the measure for the two loaves [offered on Shavuot],1 the showbread,2 and the omer that is waved,3 they are disqualified.

א

שתי הלחם ולחם הפנים ועומר התנופה שהוסיף במדתן או חסר כל שהוא פסולות:

2

With regard to the loaves for the thanksgiving-offering4 and the cakes of a nazirite5 that lacked [the required measure], before the blood from the sacrifice6 was cast on the altar, they are unacceptable. If the blood was already cast on the altar, they are acceptable.

ב

חלות תודה ורקיקי נזיר שחסרו עד שלא נזרק דם הזבח פסולין משנזרק דם הזבח כשירין:

3

Similarly, with regard to the two loaves, if lacked [the required measure], before the blood from the sacrifice7 was cast on the altar, they are unacceptable. If the blood was already cast on the altar, they are acceptable.

ג

וכן שתי הלחם שחסרו עד שלא נזרק דמן של כבשים פסולין משנזרק דמן כשירים:

4

And with regard to the showbread, if lacked [the required measure], before the the bowls of frankincense were placed on the altar's pyre,8 it is unacceptable. If the bowls of frankincense were placed on the altar's pyre, it is acceptable.

ד

וכן שני סדרים שחסרו עד שלא הוקטרו הבזיכין פסולין משהוקטרו כשירים:

5

With regard to the accompanying offerings that lacked [the required measure]: whether the sacrifice was offered or not, they are acceptable, but other accompanying offerings must be brought to complete [the required measure].

ה

אבל הנסכים שחסרו בין משקרב הזבח בין עד שלא קרב כשרים ויביא נסכים אחרים למלאותן:

6

[The following rules apply when] accompanying offerings were sanctified in a sacred vessel and then the sacrifice was disqualified. If it was disqualified through ritual slaughter, the accompanying offerings have not been sanctified so that they must be offered.9 If it was disqualified from the reception of the blood and onward,10 the accompanying offerings have become sanctified, because what sanctifies the accompanying offerings so that they should be offered is solely the slaughter of the sacrifice [in an acceptable manner].11

What should be done with [these accompanying offerings]?12 If there was another sacrifice that had already been slaughtered at that time,13 they should be offered together with it. If there was not another sacrifice that had already been slaughtered at that time, they are considered as if they were disqualified because they were left overnight and they should be destroyed by fire.14

When does the above apply? With regard to communal sacrifices, because the heart of the court makes stipulations concerning them.15 [Different rules apply with regard to] individual sacrifices.16 Such [accompanying offerings] should not be offered together with another sacrifice even if it was sacrificed at that time. Instead, they should be left until they become disqualified because they remained overnight and then they should be destroyed by fire.

ו

נסכים שקדשו בכלי שרת ונפסל הזבח אם נפסל בשחיטה לא קדשו הנסכים ליקרב נפסל מקבלה ואילך קדשו הנסכים ליקרב שאין הנסכים מתקדשים ליקרב אלא בשחיטת הזבח ומה יעשה בהן אם היה שם זבח אחר זבוח באותה שעה יקרבו עמו ואם לא היה שם זבח אחר זבוח באותה שעה נעשו כמי שנפסלו בלינה וישרפו במה דברים אמורים בקרבן צבור מפני שלב בית דין מתנה עליהן אבל בקרבן יחיד הרי אלו לא יקרבו עם זבח אחר ואע"פ שהוא זבוח באותה שעה אלא מניחן עד שיפסלו בלינה וישרפו:

7

Whenever a sacrifice was offered for a purpose other than that for which it was consecrated,17 the accompanying offerings should be offered with it.18

ז

וכל הזבחים שנזבחו שלא לשמן יקרבו נסכיהם:

8

[The following laws apply with regard to] the offspring of a thanksgiving-offering, an animal onto which the holiness of a thanksgiving-offering was transferred, and [a situation in which] one separated his thanksgiving-offering, it was lost, and he separated another one instead of it.19 If [any of these animals] were to be offered after the owner's obligation was not satisfied with the original thanksgiving-offering, bread20 need not be brought with it. If the owner's obligation was satisfied with the original offering and it and the one separated in place of it, it and its offspring, or it and the animal onto which its holiness was transferred are both present before us, bread is required to be brought with both of them.21

When does the above22 apply? When one vowed to bring a thanksgiving-offering.23 When, however, one designated an animal as a thanksgiving-offering, an animal set aside instead of it or one onto which its holiness was transferred require that bread [be offered with them].24 Its offspring does not require bread.25 [This applies] whether or not the owner's obligation was already satisfied with the original offering.26

ח

ולד תודה ותמורתה והמפריש תודתו ואבדה והפריש אחרת תחתיה אם הביאן לאחר שכפר בתודה ראשונה אינן טעונין לחם ואם עדיין לא כפר בה והרי היא וחליפתה או היא וולדה או היא ותמורתה עומדת הרי שניהן צריכין לחם במה דברים אמורים בנודר תודה אבל תודת נדבה חליפתה ותמורתה טעונין לחם וולדה אינו טעון לחם בין לפני כפרה בין לאחר כפרה:

9

[The following laws apply if one] set aside an animal as a thanksgiving-offering27 and it was lost, he set aside a second one in its stead and it was also lost, he then set aside a third animal in its place and then the first two were found. Thus the three animals are standing before us. If he fulfills his obligation with the first one, the second one does not require that bread be brought with it.28 The third one, however, requires bread.29

If he fulfills his obligation with the third one, the second one does not require that bread be brought with it.30 The first one, however, requires bread.31 If he fulfills his obligation with the middle one, both the others do not require bread.32

ט

הפריש תודתו ואבדה והפריש אחרת תחתיה ואבדה והפריש אחרת תחתיה ונמצאו הראשונות והרי שלשתן עומדות נתכפר בראשונה שנייה אינה טעונה לחם שלישית טעונה לחם נתכפר בשלישית שנייה אינה טעונה לחם ראשונה טעונה לחם נתכפר באמצעית שתיהן אינן טעונות לחם:

10

[The following laws apply when one] sets aside money for a thanksgiving-offering and it was lost, other money was set aside in its place, but [the owner] did not have the opportunity to buy a thanksgiving-offering until the first money was found. He should bring a thanksgiving offering and its bread from a combination of the two. From the remainder, he should bring a thanksgiving offering, but it does not require bread.33 It does, however, require accompanying offerings.34

Similarly, when one sets aside [an animal for] a thanksgiving-offering and it was lost, money was set aside in its place, and afterwards [the original animal] was found, he should bring a thanksgiving-offering without bread with that money.35 Similarly, if one sets aside money for a thanksgiving-offering and it was lost, a thanksgiving-offering was set aside in its place, and then the money was found, the money should be used to purchase a thanksgiving-offering and its bread.36 The second thanksgiving-offering should be offered without bread.

י

המפריש מעות לתודתו ואבדו והפריש מעות אחרות תחתיהן ולא הספיק ליקח בהן תודה עד שנמצאו מעות הראשונות יביא מאלו ומאלו תודה בלחמה והשאר יביא בהן תודה ואינה טעונה לחם אבל טעונה נסכים וכן המפריש תודתו ואבדה והפריש מעות תחתיה ואחר כך נמצאת יביא במעות תודה בלא לחם וכן המפריש מעות לתודתו ואבדו והפריש תודה תחתיהן ואח"כ נמצאו המעות יביא מן המעות תודה ולחמה וזו התודה האחרונה תקרב בלא לחם:

11

[The following laws apply if a person] says: "This is a thanksgiving-offering and this is its bread."37 If the bread is lost, he should bring other bread, If the thanksgiving-offering is lost, he should not bring another thanksgiving-offering.38 [The rationale is that] the bread is brought because of the thanksgiving-offering, but the thanksgiving-offering is not brought because of the bread.

יא

האומר הרי זו תודה והרי זה לחמה אבד הלחם מביא לחם אחר אבדה התודה אינו מביא תודה אחרת מפני שהלחם בא בגלל התודה ואין התודה באה בגלל הלחם:

12

When a person set aside money for his thanksgiving-offering and some remained, he should use it to bring bread. If he set aside money to bring bread and some remained, he should not use it to bring a thanksgiving-offering.39

יב

הפריש מעות לתודתו ונותרו מביא בהן לחם הפריש ללחם והותיר אינו מביא בהן תודה:

13

[The following rules apply when] one says: "This is a thanksgiving-offering,"40 it becomes intermingled with an animal upon which its holiness was transferred, one died, but he does not know which is which. There is no way to correct the situation of the one which remains. Were one to bring bread with it, [it is possible that he will have erred,] for perhaps this is the animal upon which the holiness was transferred.41 [But] were he to bring it without bread, it is possible that it is the thanksgiving-offering.42 Therefore this animal should not be sacrificed at all. Instead, it should be allowed to pasture until it contracts a disqualifying blemish.43

יג

האומר הרי זו תודה ונתערבה בתמורתה ומתה אחת מהן ואין ידוע אי זו היא הרי זו הנשארת אין לה תקנה שאם יביא עמה לחם שמא התמורה היא ואם הביאה בלא לחם שמא התודה היא לפיכך לא תקרב זו לעולה אלא תרעה עד שיפול בה מום:

14

When one of the loaves of the bread brought with a thanksgiving-offering was broken in pieces, they are all disqualified.44 If a loaf was taken outside [the Temple Courtyard] or it became impure,45 the remainder of the breads are acceptable.

If the bread46 was broken in two, contracted impurity, or was taken outside [the Temple Courtyard] before the thanksgiving-offering was slaughtered, he should bring another bread and then slaughter [the sacrificial animal]. If the above occurred after [the animal] was slaughtered, the blood should be cast [upon the altar], the meat [of the sacrifice] should be eaten, but all of the bread is disqualified.47 The person [bringing the sacrifice] does not fulfill his vow.48

If the blood has been cast [upon the altar] and afterwards some of the breads were broken in two, became impure, or were taken outside, [the person bringing the sacrifice] should separate one of the whole loaves49 for [all the loaves of that type, including] the one which is broken, one of the pure for [all the others, including] the one which is impure, and one which is in [the Temple Courtyard] for [all the others, including] the one which was taken outside.

יד

תודה שנפרסה חלה מחלותיה כולן פסולות יצאת החלה או נטמאה שאר החלות כשירות נפרס לחמה או נטמא או יצא עד שלא נשחטה התודה מביא לחם אחר ושוחט ואם אחר שנשחט נפרס או נטמא או יצא הדם יזרק והבשר יאכל והלחם כולו פסול וידי נדרו לא יצא נזרק הדם ואחר כך נפרס מקצת הלחם או נטמא או יצא תורם מן השלם על הפרוס ומן הטהור על הטמא וממה שבפנים על שבחוץ:

15

When a thanksgiving-offering was slaughtered in connection with 80 loaves, 40 of the 80 are not consecrated.50 If [the person bringing the sacrifice] says: "May 40 of these 80 become consecrated," he should take 40 from the 80 and separate one from each [category brought as] an offering. The other 40 should be redeemed and then they are considered as ordinary bread.51

טו

תודה שנשחטה על שמונים חלות לא קדשו ארבעים מתוך שמונים ואם אמר יקדשו ארבעים מתוך שמונים מושך ארבעים מתוך שמונים ומרים מהם אחת מכל קרבן והארבעים השניות יפדו ויצאו לחולין:

16

When a person slaughters a thanksgiving-offering, but its bread was located outside the walls of Beit Pagi,52 the bread is not consecrated. If, however, the bread was outside the Temple Courtyard, the bread becomes consecrated even though it is not inside the Courtyard.53

טז

השוחט את התודה והיה לחמה חוץ לחומת בית פגי לא קדש הלחם אבל אם היה חוץ לעזרה קדש הלחם אע"פ שאינו לפנים:

17

If he slaughtered [an animal designated as a thanksgiving-offering] before the surface of the bread in the oven becomes hard, even if all of [the breads] became hard except for one, the bread is not consecrated.54

יז

שחטה עד שלא קרמו פני הלחם בתנור ואפילו קרמו כולן חוץ מאחת מהן לא קדש הלחם:

18

If he slaughtered [the animal designated as a thanksgiving-offering] and its slaughter was disqualified because of an improper intent concerning the time or the place [where the sacrifice will be offered or eaten]55 the bread is sanctified.56 If [the animal] is discovered to have a disqualifying physical blemish, it was tereifah,57 or it was slaughtered with an improper intent,58 the bread is not consecrated. These laws also apply with regard to the ram brought by a nazirite.59

יח

שחטה ונפסלה בשחיטתה במחשבת זמן או במחשבת מקום קדש הלחם נמצאת בעלת מום או טריפה או ששחטה שלא לשמה לא קדש הלחם וכן הדין באיל נזיר עם הלחם שלו: