| 14If his sacrifice to God is an ascent-offering from fowl, he must bring one of the turtledoves or the young pigeons. |
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ידוְאִ֧ם מִן־הָע֛וֹף עֹלָ֥ה קָרְבָּנ֖וֹ לַֽיהֹוָ֑ה וְהִקְרִ֣יב מִן־הַתֹּרִ֗ים א֛וֹ מִן־בְּנֵ֥י הַיּוֹנָ֖ה אֶת־קָרְבָּנֽוֹ: |
| מִן־הָעוֹף - From fowl - but not all fowl. Since it says: “An unblemished male from cattle, sheep, or goats,” implying that perfection and male gender are required for offerings among animals, but there is no requirement of perfection and male gender for offerings among fowl, I might think that even a bird missing a limb may be brought. Scripture therefore states: מִן הָעוֹף “from fowl” but not all fowl. |
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מִן־הָעוֹף.
וְלֹא כָּל הָעוֹף; לְפִי שֶׁנֶּאֱמַר תָּמִים זָכָר בַּבָּקָר בַּכְּשָׂבִים וּבָעִזִּים — תַּמּוּת וְזַכְרוּת בִּבְהֵמָה וְאֵין תַּמּוּת וְזַכְרוּת בְּעוֹפוֹת — יָכוֹל אַף מְחֻסַּר אֵבֶר, תַּלְמוּד לוֹמָר מִן הָעוֹף (שם):
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| תֹּרִים - The turtledoves - i.e., older ones and not young ones. |
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תֹּרִים.
גְּדוֹלִים וְלֹא קְטַנִּים:
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| בְּנֵי יונה - The young pigeons - i.e., young ones and not older ones. |
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בְּנֵי יונה.
קְטַנִּים וְלֹא גְּדוֹלִים:
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| מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה - From the turtledoves or the young pigeons - The limitation מִן excludes one of either species during the beginning stage of their feathers turning yellow; a fowl at this stage is unsuitable as an offering, because it is considered too old among young pigeons and too young among turtledoves. |
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מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה.
פְּרָט לִתְחִלַּת הַצִּהוּב שֶׁבָּזֶה וְשֶׁבָּזֶה שֶׁהוּא פָּסוּל, שֶׁגָּדוֹל הוּא אֵצֶל בְּנֵי יוֹנָה וְקָטָן אֵצֶל תּוֹרִים (חולין כ"ב):
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| 15The priest must bring it to the Altar, partially nip off its head, and burn up the head on the Altar. Its blood must be made to exude onto the wall of the Altar. |
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טווְהִקְרִיב֤וֹ הַכֹּהֵן֙ אֶל־הַמִּזְבֵּ֔חַ וּמָלַק֙ אֶת־רֹאשׁ֔וֹ וְהִקְטִ֖יר הַמִּזְבֵּ֑חָה וְנִמְצָ֣ה דָמ֔וֹ עַ֖ל קִ֥יר הַמִּזְבֵּֽחַ: |
| וְהִקְרִיבוֹ - [The priest] must bring it - i.e., he may bring even a single fowl. |
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וְהִקְרִיבוֹ.
אֲפִלּוּ פְּרֵדָה אַחַת יָבִיא (ספרא):
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| הַכֹּהֵן וּמָלַק - The priest must…nip off. This teaches us that nipping the head is not done through an implement but directly by the priest. He cuts at the nape of the neck with his fingernail, cutting through the neck bone until he reaches the simanim (the esophagus and trachea) and severs them. |
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הַכֹּהֵן וּמָלַק.
אֵין מְלִיקָה בִּכְלִי אֶלָּא בְּעַצְמוֹ שֶׁל כֹּהֵן, קוֹצֵץ בְּצִפָּרְנוֹ מִמּוּל הָעֹרֶף וְחוֹתֵךְ מַפְרַקְתּוֹ עַד שֶׁמַּגִּיעַ לַסִּימָנִין וְקוֹצְצָן (שם):
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| וְנִמְצָה דָמוֹ - Its blood must be made to exude. The term נִמְצָה is similar to מִיץ אַפַּיִם “the squeezing out of wrath,” and כִּי אָפֵס הַמֵּץ “for the extorted wealth is no more”; i.e., he presses the place of slaughter against the wall of the Altar so that the blood is squeezed out and flows down. |
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וְנִמְצָה דָמוֹ.
לְשׁוֹן מִיץ אַפַּיִם (משלי ל'), כִּי אָפֵס הַמֵּץ (ישעיהו ט"ז), כּוֹבֵשׁ בֵּית הַשְּׁחִיטָה עַל קִיר הַמִּזְבֵּחַ וְהַדָּם מִתְמַצֶּה וְיוֹרֵד (זבחים ס"ה):
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| וּמָלַק וְהִקְטִיר וְנִמְצָה - Nip off…and burn up…exude. Is it possible to say this, that after he burns it he can then extract its blood? Rather the verse is implying: Just as while burning the head and body are separate, so the nipping of the head is also done in this way. However, the straightforward meaning of the verse is that the order of the words is inverted: He must nip off the head and burn it up, but before the burning “its blood must have already been made to exude.” |
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וּמָלַק וְהִקְטִיר וְנִמְצָה.
אֶפְשַׁר לוֹמַר כֵּן מֵאַחַר שֶׁהוּא מַקְטִיר הוּא מוֹצֶה? אֶלָּא מַה הַקְטָרָה הָרֹאשׁ בְּעַצְמוֹ וְהַגּוּף בְּעַצְמוֹ, אַף מְלִיקָה כֵּן. וּפְשׁוּטוֹ שֶׁל מִקְרָא מְסֹרָס הוּא — וּמָלַק וְהִקְטִיר, וְקֹדֶם הַקְטָרָה וְנִמְצָה דָמוֹ כְּבָר:
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| 16He must remove its crop along with its entrails, and discard it next to the Altar on the east side, at the place of the ashes. |
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טזוְהֵסִ֥יר אֶת־מֻרְאָת֖וֹ בְּנֹֽצָתָ֑הּ וְהִשְׁלִ֨יךְ אֹתָ֜הּ אֵ֤צֶל הַמִּזְבֵּ֨חַ֙ קֵ֔דְמָה אֶל־מְק֖וֹם הַדָּֽשֶׁן: |
| מֻרְאָתוֹ - This is the place of the waste (רְעִי), i.e., its crop. |
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מֻרְאָתוֹ.
מְקוֹם הָרְעִי, זֶה הַזֶּפֶק (ספרא):
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| בְּנֹֽצָתָהּ - means “with its entrails.” נוֹצָה here denotes something loathsome, as in: “for they became repulsive (נָצוּ) and staggered.” This, too, is the sense in which Onkelos translates it: בְּאוּכְלֵהּ “with its digested food,” and this is also the interpretation of Abba Yosei ben Chanan, who said: He takes the gizzard along with it. But our rabbis of blessed memory said: He cuts an opening like a chimney around the crop with a knife and removes it together with the feathers (נוֹצָה) on the skin. Regarding an ascent-offering of an animal, which only eats from its owners’ feeding-trough, it says: “He must wash the innards and the legs with water…and burn it up….” However, regarding a fowl, which gets its food from stolen property, it says: “he must discard” the entrails that have eaten stolen food. |
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בְּנֹֽצָתָהּ.
עִם בְּנֵי מֵעֶיהָ, וְנוֹצָה לְשׁוֹן דָּבָר הַמָּאוּס, כְּמוֹ כִּי נָצוּ גַּם נָעוּ (איכה ד'), וְזֶהוּ שֶׁתִּרְגֵּם אֻנְקְלוֹס בְּאוּכְלֵיהּ; וְזֶהוּ מִדְרָשׁוֹ שֶׁל אַבָּא יוֹסֵי בֶּן חָנָן שֶׁאָמַר נוֹטֵל אֶת הַקֻּרְקְבָן עִמָּהּ; וְרַבּוֹתֵינוּ זִ"לִ אָמְרוּ קוֹדֵר סְבִיב הַזֶּפֶק בְּסַכִּין כְּעֵין אֲרֻבָּה וְנוֹטְלוֹ עִם הַנּוֹצָה שֶׁעַל הָעוֹר (ספרא); בְּעוֹלַת בְּהֵמָה שֶׁאֵינָהּ אוֹכֶלֶת אֶלָּא בְּאֵבוּס בְּעָלֶיהָ, נֶאֱמַר וְהַקֶּרֶב וְהַכְּרָעַיִם יִרְחַץ בַּמָּיִם וְהִקְטִיר, וּבָעוֹף שֶׁנָּזוֹן מִן הַגָּזֵל, נֶאֱמַר וְהִשְלִיךְ אֶת הַמֵּעַיִם, שֶׁאָכַל מִן הַגָּזֵל (ויקרא רבה ג'):
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| אֵצֶל הַמִּזְבֵּחַ קֵדְמָה - Next to the Altar on the east side - i.e., to the east of the ramp. |
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אֵצֶל הַמִּזְבֵּחַ קֵדְמָה.
בְּמִזְרָחוֹ שֶׁל כֶּבֶשׁ (ספרא):
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| אֶל־מְקוֹם הַדָּֽשֶׁן - At the place of the ashes - i.e., the place where they would deposit each morning the ashes removed from the Outer Altar, and the ashes removed from the Inner Altar and from the Candelabrum. All of them were miraculously swallowed up there on the spot. |
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אֶל־מְקוֹם הַדָּֽשֶׁן.
מָקוֹם שֶׁנּוֹתְנִין שָׁם תְּרוּמַת הַדֶּשֶׁן בְּכָל בֹּקֶר וְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה, וְכֻלָּם נִבְלָעִים שָׁם בִּמְקוֹמָן:
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| 17He must tear it open with its feathers intact, but he must not tear it apart completely. The priest must then burn it up on the Altar, on top of the wood on the fire, as an ascent-offering and a fire-offering pleasing to God. |
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יזוְשִׁסַּ֨ע אֹת֣וֹ בִכְנָפָיו֘ לֹ֣א יַבְדִּיל֒ וְהִקְטִ֨יר אֹת֤וֹ הַכֹּהֵן֙ הַמִּזְבֵּ֔חָה עַל־הָֽעֵצִ֖ים אֲשֶׁ֣ר עַל־הָאֵ֑שׁ עֹלָ֣ה ה֗וּא אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַֽיהֹוָֽה: |
| וְשִׁסַּע - He must tear [it] open. The term שִׁסּוּעַ “tearing apart” is used only when done by hand. Similarly, it states regarding Samson: “and he tore the young lion apart (וַיְשַׁסְּעֵהוּ) as one tears a kid goat.” |
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וְשִׁסַּע.
אֵין שִׁסּוּעַ אֶלָּא בַּיָּד, וְכֵן הוּא אוֹמֵר בְּשִׁמְשׁוֹן וַיְשַׁסְּעֵהוּ כְּשַׁסַּע הַגְּדִי וְגוֹ' (שופטים י"ד):
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| בִכְנָפָיו - With its feathers - i.e., with its feathers still attached, meaning that he does not need to pluck the feathers of its plumage. |
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בִכְנָפָיו.
עִם כְּנָפָיו — אֵינוֹ צָרִיךְ לִמְרֹט כַּנְפֵי נוֹצָתוֹ:
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| בִכְנָפָיו - refers to the actual feathers. But surely you do not find any ordinary person who smells the bad odor of burning feathers and is not revolted by it. Why, then, does the verse say: “the priest must then burn it up”? In order that the Altar appear “satiated” and adorned with the sacrifice of a poor man. |
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בִכְנָפָיו.
נוֹצָה מַמָּשׁ; וַהֲלֹא אֵין לְךָ הֶדְיוֹט שֶׁמֵּרִיחַ רֵיחַ כְּנָפַיִם נִשְֹרָפִים וְאֵין נַפְשׁוֹ קָצָה עָלָיו, וְלָמָּה אָמַר הַכָּתוּב יַקְרִיב? כְּדֵי שֶׁיְּהֵא הַמִּזְבֵּחַ שָֹבֵעַ וּמְהֻדָּר בְּקָרְבָּנוֹ שֶׁל עָנִי (ויק"ר ג'):
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| לֹא יַבְדִּיל - He must not tear it apart - i.e., he does not break it completely into two pieces, but tears it open from its back. It says here regarding fowl: “a pleasing aroma,” and it says regarding animals: “a pleasing aroma,” to tell you that one who brings a larger offering and one who brings a smaller offering are equally pleasing, as long as one directs his heart to Heaven. |
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לֹא יַבְדִּיל.
אֵינוֹ מְפָרְקוֹ לְגַמְרֵי, לִשְׁתֵּי חֲתִיכוֹת, אֶלָּא קוֹרְעוֹ מִגַּבּוֹ; נֶאֱמַר בָּעוֹף רֵיחַ נִיחוֹחַ וְנֶאֱמַר בַּבְּהֵמָה רֵיחַ נִיחוֹחַ, לוֹמַר לְךָ אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט וּבִלְבַד שֶׁיְּכַוֵּן אֶת לִבּוֹ לַשָּׁמַיִם (ספרא):
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| 1If a person brings an unspecified grain-offering to God, his offering must be of fine flour. He must pour oil over it and place frankincense upon it. |
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אוְנֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽיהֹוָ֔ה סֹ֖לֶת יִֽהְיֶ֣ה קָרְבָּנ֑וֹ וְיָצַ֤ק עָלֶ֨יהָ֙ שֶׁ֔מֶן וְנָתַ֥ן עָלֶ֖יהָ לְבֹנָֽה: |
| וְנֶפֶשׁ כִּֽי־תַקְרִיב - If a person brings. The term נֶפֶשׁ is not mentioned regarding any of the other voluntary offerings except with the grain-offering, for the following reason: Who typically donates a grain-offering? A poor man. The Holy One, blessed be He, says: I regard him as if he brought his very soul (נֶפֶשׁ) before Me. |
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וְנֶפֶשׁ כִּֽי־תַקְרִיב.
לֹא נֶאֱמַר נֶפֶשׁ בְּכָל קָרְבְּנוֹת נְדָבָה אֶלָּא בַּמִּנְחָה, מִי דַּרְכּוֹ לְהִתְנַדֵּב מִנְחָה? עָנִי. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, מַעֲלֶה אֲנִי עָלָיו כְּאִלּוּ הִקְרִיב נַפְשׁוֹ (מנחות ק"ד):
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| סֹלֶת יִֽהְיֶה קָרְבָּנוֹ - His offering must be of fine flour. One who says: “I take upon myself to bring a grain-offering,” without specifying a type, brings a grain-offering of fine flour, for it is the first type of grain-offering in that it has the fistful (קֹמֶץ) separated when it is still raw fine flour, as explained further in this section. Since five types of grain-offerings are enumerated here, and all except for this one are brought already baked before the fistful is separated, it is called “the grain-offering of fine flour.” |
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סֹלֶת יִֽהְיֶה קָרְבָּנוֹ.
הָאוֹמֵר הֲרֵי עָלַי מִנְחָה סְתָם, מֵבִיא מִנְחַת סֹלֶת, שֶׁהִיא הָרִאשׁוֹנָה שֶׁבַּמְּנָחוֹת וְנִקְמֶצֶת כְּשֶׁהִיא סֹלֶת, כְּמוֹ שֶׁמְּפֹרָשׁ בָּעִנְיָן; לְפִי שֶׁנֶּאֶמְרוּ כָּאן חֲמִשָּׁה מִינֵי מְנָחוֹת, וְכֻלָּן בָּאוֹת אֲפוּיוֹת קֹדֶם קְמִיצָה חוּץ מִזּוֹ, לְכָךְ קְרוּיָה מִנְחַת סֹלֶת:
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| סֹלֶת - Fine flour. The term סֹלֶת always denotes flour made from wheat, as it says, סֹלֶת חִטִּים “fine wheat flour.” A grain-offering is never less than one-tenth of an ephah, as it says: “one-tenth of fine flour…as a grain-offering,” i.e., one-tenth for each grain-offering. |
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סֹלֶת.
אֵין סֹלֶת אֶלָּא מִן הַחִטִּין, שֶׁנֶּאֱמַר סֹלֶת חִטִּים (שמות כ"ט), וְאֵין מִנְחָה פְּחוּתָה מֵעִשָּׂרוֹן, שֶׁנֶּאֱמַר וְעִשָּׂרוֹן סֹלֶת … לְמִנְחָה (ויקרא י"ד) — עִשָּׂרוֹן לְכָל מִנְחָה:
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| וְיָצַק עָלֶיהָ שֶׁמֶן - He must pour oil over it - i.e., over all of it. |
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וְיָצַק עָלֶיהָ שֶׁמֶן.
עַל כֻּלָּהּ:
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| וְנָתַן עָלֶיהָ לְבֹנָֽה - And place frankincense upon it-
i.e., on part of it; he places a fistful of frankincense over one side of it.
What makes you say this? Because the rule is that an inclusive clause followed by another inclusive clause is always exclusive. Another explanation for the difference: the oil is poured over all of it because it is mixed with it and its fistful is taken together with it, as it says: “of its fine flour and oil,” whereas the frankincense is put on only part of it because it is not mixed with it nor is the fistful taken with it, as it says: “apart from all its frankincense,” i.e., that after he has taken the fistful of flour and oil, he gathers all the frankincense that is upon it, and burns it along with the fistful.
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וְנָתַן עָלֶיהָ לְבֹנָֽה.
עַל מִקְצָתָהּ — מַנִּיחַ קֹמֶץ לְבוֹנָה עָלֶיהָ לְצַד אֶחָד. וּמָה רָאִיתָ לוֹמַר כֵּן? שֶׁאֵין רִבּוּי אַחַר רִבּוּי בַּתּוֹרָה אֶלָּא לְמַעֵט; דָּבָר אַחֵר: שֶׁמֶן עַל כֻּלָּהּ, מִפְּנֵי שֶׁהוּא נִבְלָל עִמָּהּ וְנִקְמָץ עִמָּהּ, כְּמוֹ שֶׁנֶּאֱמַר מִסָּלְתָּהּ וּמִשַּׁמְנָהּ, וּלְבוֹנָה עַל מִקְצָתָהּ, שֶׁאֵינָהּ נִבְלֶלֶת עִמָּהּ וְלֹא נִקְמֶצֶת עִמָּהּ, שֶׁנֶּאֱמַר עַל כָּל לְבֹנָתָהּ, שֶׁלְּאַחַר שֶׁקָּמַץ מְלַקֵּט אֶת הַלְּבוֹנָה כֻּלָּהּ מֵעָלֶיהָ וּמַקְטִירָהּ (ספרא):
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| וְיָצַק וְנָתַן והביאה - He must pour…and place…He must bring it. This teaches that pouring and mixing the oil can be done by a non-priest. |
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וְיָצַק וְנָתַן והביאה.
מְלַמֵּד שֶׁיְּצִיקָה וּבְלִילָה כְּשֵׁרִים בְּזָר (שם):
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| 2He must bring it to Aaron’s descendants, the priests. From there, the priest must scoop out a fistful of its fine flour and oil, apart from all its frankincense. The priest must burn up its memorial portion on the Altar, as a fire-offering pleasing to God. |
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בוֶֽהֱבִיאָ֗הּ אֶל־בְּנֵ֣י אַֽהֲרֹן֘ הַכֹּֽהֲנִים֒ וְקָמַ֨ץ מִשָּׁ֜ם מְלֹ֣א קֻמְצ֗וֹ מִסָּלְתָּהּ֙ וּמִשַּׁמְנָ֔הּ עַ֖ל כָּל־לְבֹֽנָתָ֑הּ וְהִקְטִ֨יר הַכֹּהֵ֜ן אֶת־אַזְכָּֽרָתָהּ֙ הַמִּזְבֵּ֔חָה אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַֽיהֹוָֽה: |
| הַכֹּֽהֲנִים וְקָמַץ - The priests…must scoop. i.e., from scooping out the fistful onwards is the task specific to the priests. |
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הַכֹּֽהֲנִים וְקָמַץ.
מִקְּמִיצָה וָאֵילָךְ מִצְוַת כְּהֻנָּה (שם):
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| וְקָמַץ מִשָּׁם - From there, [the priest] must scoop - i.e., even from the place where the non-priest that brought it is standing. This teaches you that taking the fistful is valid anywhere in the Courtyard, even in the eleven cubits where the Israelites tread. |
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וְקָמַץ מִשָּׁם.
מִמָּקוֹם שֶׁרַגְלֵי הַזָּר עוֹמְדוֹת; לְלַמֶּדְךָ שֶׁהַקְּמִיצָה כְּשֵׁרָה בְּכָל מָקוֹם בָּעֲזָרָה, אַף בְּי"א אַמָּה שֶׁל מְקוֹם דְּרִיסַת רַגְלֵי יִשְֹרָאֵל (יומא ט"ז):
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| מְלֹא קֻמְצוֹ - (lit.) His fistful. I might think that this means that it is full to overflowing, i.e., it bursts forth from his fist and comes out on every side. Scripture therefore states elsewhere: “He must lift out from it with his fist (בְּקֻמְצוֹ)” – i.e., only that which is within the fistful is valid. However, if it would have just said בְּקֻמְצוֹ, I might think that even an incomplete fistful is valid. Scripture therefore states: מְלֹא “full.” How, then, is a fistful taken? He closes his middle three fingers on the palm of his hand, and this is the definition of the term קֹמֶץ in the Hebrew language. |
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מְלֹא קֻמְצוֹ.
יָכוֹל מְבֹרָץ — מְבַצְבֵּץ וְיוֹצֵא לְכָל צַד, תַּלְמוּד לוֹמָר בְּמָקוֹם אַחֵר וְהֵרִים מִמֶּנּוּ בְּקֻמְצוֹ (ויקרא ו') — לֹא יְהֵא כָּשֵׁר אֶלָּא מַה שֶּׁבְּתוֹךְ הַקֹּמֶץ, אִי בְּקֻמְצוֹ יָכוֹל חָסֵר, תַּלְמוּד לוֹמָר מְלֹא, הָא כֵּיצַד? חוֹפֶה שְׁלוֹשׁ אֶצְבְּעוֹתָיו עַל פַּס יָדוֹ, וְזֶהוּ קֹמֶץ בְּמַשְׁמַע לָשׁוֹן הָעִבְרִית (מנחות י"א):
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| עַל כָּל־לְבֹֽנָתָהּ - (lit.) Upon all its frankincense - means: apart from all the frankincense; the fistful should be full just from the flour and oil. |
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עַל כָּל־לְבֹֽנָתָהּ.
לְבַד כָּל הַלְּבוֹנָה יְהֵא הַקֹּמֶץ מָלֵא:
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| לְבֹֽנָתָהּ וְהִקְטִיר - Its frankincense. [The priest] must burn up. i.e., the frankincense is also burned up. |
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לְבֹֽנָתָהּ וְהִקְטִיר.
אַף הַלְּבוֹנָה בְּהַקְטָרָה:
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| מְלֹא קֻמְצוֹ מִסָּלְתָּהּ וּמִשַּׁמְנָהּ - A fistful of its fine flour and oil - but if he took a fistful, and a grain of salt or a particle of frankincense came up in his hand with the flour, it is invalid. |
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מְלֹא קֻמְצוֹ מִסָּלְתָּהּ וּמִשַּׁמְנָהּ.
הָא אִם קָמַץ וְעָלָה בְּיָדוֹ גַּרְגֵּר מֶלַח אוֹ קֹרֶט לְבוֹנָה פְּסוּלָה (שם ו'):
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| אַזְכָּֽרָתָהּ - Its memorial portion - i.e., the fistful that is offered to God on High serves as the commemorative part of the grain-offering, for thereby its owners are remembered for good and as giving satisfaction to God. |
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אַזְכָּֽרָתָהּ.
הַקֹּמֶץ הָעוֹלֶה לְגָבוֹהַּ הוּא זִכְרוֹן הַמִּנְחָה — שֶׁבּוֹ נִזְכָּר בְּעָלֶיהָ לְטוֹבָה וּלְנַחַת רוּחַ:
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| 3The remainder of the grain-offering will belong to Aaron and his sons. It is an offering of superior holiness from the fire-offerings of God. |
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גוְהַנּוֹתֶ֨רֶת֙ מִן־הַמִּנְחָ֔ה לְאַֽהֲרֹ֖ן וּלְבָנָ֑יו קֹ֥דֶשׁ קָֽדָשִׁ֖ים מֵֽאִשֵּׁ֥י יְהֹוָֽה: |
| לְאַֽהֲרֹן וּלְבָנָיו - To Aaron and his sons - i.e., the high priest takes a portion first, without any division of the grain-offering, and the ordinary priests then divide the rest. |
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לְאַֽהֲרֹן וּלְבָנָיו.
כֹּהֵן גָּדוֹל נוֹטֵל חֵלֶק בָּרֹאשׁ שֶׁלֹּא בְּמַחֲלֹקֶת וְהַהֶדְיוֹט בְּמַחֲלֹקֶת (ספרא):
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| קֹדֶשׁ קָֽדָשִׁים - Superior holiness - it is for them. |
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קֹדֶשׁ קָֽדָשִׁים.
הִיא לָהֶם:
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| מֵֽאִשֵּׁי ה' - from the fire-offerings of God - means: they only have a portion in it after the placing of the memorial portion onto the fire. |
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מֵֽאִשֵּׁי ה'.
אֵין לָהֶם חֵלֶק בָּהּ אֶלָּא לְאַחַר מַתְּנוֹת הָאִשִּׁים (שם):
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| 4If you bring a grain-offering baked in an oven, it must consist of unleavened loaves of fine flour mixed with oil, or of flat unleavened cakes smeared with oil. |
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דוְכִ֥י תַקְרִ֛ב קָרְבַּ֥ן מִנְחָ֖ה מַֽאֲפֵ֣ה תַנּ֑וּר סֹ֣לֶת חַלּ֤וֹת מַצֹּת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֥ים בַּשָּֽׁמֶן: |
| וְכִי תקריב וגו' - If you bring… This refers to a case when someone said: “I take on myself to bring a grain-offering baked in an oven.” Scripture thus teaches that he must bring either loaves or flat cakes – the loaves being mixed with oil and the flat-cakes smeared with oil. Our rabbis differ regarding the procedure of their smearing: Some say that the cakes were smeared repeatedly until all the oil of the log was used up, for all grain-offerings require the use of a log of oil. Others, however, hold that they were smeared in the form of a Greek כ and the remaining oil was consumed separately by the priests. Why does Scripture state בַּשֶּׁמֶן “with oil” twice? To indicate that the second and third grades of oil extracted from the olives are valid, while the first grade of oil is required only for the Candelabrum, where it says: זָךְ “clear.” We have also learned in Menachot: Regarding all grain-offerings that are baked before the fistful is taken –their fistful being taken by breaking the loaf into pieces – are all brought as 10 loaves, and those described as flat cakes are brought as 10 flat cakes. |
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וְכִי תקריב וגו'.
שֶׁאָמַר הֲרֵי עָלַי מִנְחַת מַאֲפֵה תַּנּוּר; וְלִמֵּד הַכָּתוּב שֶׁיָּבִיא אוֹ חַלּוֹת אוֹ רְקִיקִין, הַחַלּוֹת בְּלוּלוֹת וְהָרְקִיקִין מְשׁוּחִין; וְנֶחְלְקוּ רַבּוֹתֵינוּ בִּמְשִׁיחָתָן, יֵשׁ אוֹמְרִים מוֹשְׁחָן וְחוֹזֵר וּמוֹשְׁחָן עַד שֶׁכָּלֶה כָּל הַשֶּׁמֶן שֶׁבַּלֹּג — שֶׁכָּל הַמְּנָחוֹת טְעוּנוֹת לֹג שֶׁמֶן — וְיֵשׁ אוֹמְרִים מוֹשְׁחָן כְּמִין "כִי" וּשְׁאָר הַשֶּׁמֶן נֶאֱכָל בִּפְנֵי עַצְמוֹ לַכֹּהֲנִים (מנחות ע"ה); מַה תַּלְמוּד לוֹמָר בַּשֶּׁמֶן בַּשֶּׁמֶן שְׁנֵי פְּעָמִים? לְהַכְשִׁיר שֶׁמֶן שֵׁנִי וּשְׁלִישִׁי הַיּוֹצֵא מִן הַזֵּיתִים, וְאֵין צָרִיךְ שֶׁמֶן רִאשׁוֹן אֶלָּא לַמְּנוֹרָה שֶׁנֶּאֱמַר בּוֹ זָךְ (שמות כ"ז), וְשָׁנִינוּ בִּמְנָחוֹת כָּל הַמְּנָחוֹת הָאֲפוּיוֹת לִפְנֵי קְמִיצָתָן וְנִקְמָצוֹת עַל יְדֵי פְּתִיתָה, כֻּלָּן בָּאוֹת עֶשֶֹר עֶשֶֹר חַלּוֹת, וְהָאָמוּר בָּה רְקִיקִין בָּאָה עֲשָׂרָה רְקִיקִין (מנחות ע"ו):
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| 5If a grain-offering in a frying pan is your sacrifice, it must be of fine flour mixed with oil. It must be unleavened. |
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הוְאִם־מִנְחָ֥ה עַל־הַמַּֽחֲבַ֖ת קָרְבָּנֶ֑ךָ סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן מַצָּ֥ה תִֽהְיֶֽה: |
| וְאִם־מִנְחָה עַל־הַמַּֽחֲבַת - If a grain-offering in a frying pan - i.e., he says: “I take upon myself to bring a pan-fried grain-offering.” The מַחֲבַת is a vessel that was used in the Temple, in which this particular grain-offering was baked over fire in oil. The vessel was not deep but shallow, and thus the grain-offerings made in it were crisp, for since it was flat, the fire burned the oil before it could soften the dough. All grain-offerings that were fried require three placings of oil: pouring it onto them after the dough is mixed, mixing it into the dough, and placing oil into the empty vessel before their preparation. |
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וְאִם־מִנְחָה עַל־הַמַּֽחֲבַת.
שֶׁאָמַר הֲרֵי עָלַי מִנְחַת מַחֲבַת; וּכְלִי הוּא שֶׁהָיָה בַּמִּקְדָּשׁ, שֶׁאוֹפִין בּוֹ מִנְחָה זוֹ עַל הָאוּר בְּשֶׁמֶן, וְהַכְּלִי אֵינוֹ עָמֹק אֶלָּא צָף, וּמַעֲשֵׂי הַמִּנְחָה שֶׁבְּתוֹכוֹ קָשִׁין, שֶׁמִּתּוֹךְ שֶׁהִיא צָפָה, הָאוּר שׂוֹרֵף אֶת הַשֶּׁמֶן. וְכֻלָּן טְעוּנוֹת שָׁלוֹשׁ מַתְּנוֹת שֶׁמֶן — יְצִיקָה וּבְלִילָה וּמַתַּן שֶׁמֶן בִּכְלִי קֹדֶם לַעֲשִֹיָּתָן (שם ע"ד):
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| סֹלֶת בְּלוּלָה בַשֶּׁמֶן - Fine flour mixed with oil. This teaches us that he mixes the oil while they are still flour, before the baking. |
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סֹלֶת בְּלוּלָה בַשֶּׁמֶן.
מְלַמֵּד שֶׁבּוֹלְלָן בְּעוֹדָן סֹלֶת (מנחות ע"ד):
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| 6Break it into pieces. You must pour oil over it. It is a grain-offering. |
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ופָּת֤וֹת אֹתָהּ֙ פִּתִּ֔ים וְיָֽצַקְתָּ֥ עָלֶ֖יהָ שָׁ֑מֶן מִנְחָ֖ה הִֽוא: |
| פָּתוֹת אֹתָהּ פִּתִּים - Break it into pieces. This is written to include all grain-offerings that are baked before the fistful is taken, that they must be broken into pieces. |
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פָּתוֹת אֹתָהּ פִּתִּים.
לְרַבּוֹת כָּל הַמְּנָחוֹת הַנֶּאֱפוֹת קֹדֶם קְמִיצָה לִפְתִיתָה (שם ע"ה):
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| וְיָֽצַקְתָּ עָלֶיהָ שָׁמֶן מִנְחָה הִֽוא - You must pour oil over it; it is a grain-offering. This is written to include all grain-offerings in the requirement that oil be poured over them after the mixing. I might think that this applies even to the grain-offering baked in an oven; Scripture therefore states here: עָלֶיהָ “over it.” Perhaps I should exclude only baked loaves but not flat cakes? Scripture therefore states: הִיא “it.” |
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וְיָֽצַקְתָּ עָלֶיהָ שָׁמֶן מִנְחָה הִֽוא.
לְרַבּוֹת כָּל הַמְּנָחוֹת לִיצִיקָה; יָכוֹל אַף מִנְחָה מַאֲפֵה תַּנּוּר כֵּן, תַּלְמוּד לוֹמָר עָלֶיהָ; אוֹצִיא אֶת הַחַלּוֹת וְלֹא אוֹצִיא אֶת הָרְקִיקִין, תַּלְמוּד לוֹמָר הִוא (שם):
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