אי הכי לשום שלמים נמי לשום שלמים בעלמא
- It means, in spite of the fact that the same manner of slaughtering is for all offerings, and the same manner of receiving the blood and sprinkling it for all offerings, the wrongful intention is in respect of the slaughtering and it is thereby rendered invalid. R'Aha the son of Raba asked R'Ashi, Then why does R'Simeon say [that it discharges the owner's obligation] where a dry [meal-offering] was referred to as one mingled [with oil]?<span class="x" onmousemove="('comment',' The variation here is clearly not in respect of the vessel in which the meal-offering is put, but rather in respect of the meal-offering itself, and therefore the wrongful intention should invalidate the offering.');"><sup>22</sup></span>
Sefer HaChinukh
From the laws of the commandment is that which they said (Menachot 73b) that if they did not find new [wheat], they can bring it from the [storehouse]; and that one should not bring wheat that descended from the clouds at the outset, because there is a doubt if I call this, “from your inhabitations,” or not. But if he brought it, it is fit. The kneading of the two breads and their forming is outside [the courtyard] and its baking is inside, like all of the meal-offerings. And their baking does not push off [the prohibition of work on] the holiday, as it is stated (Exodus 12:16), “shall be done for you” — and not for the higher realm. The waving of the bread with the lambs of the peace-offerings was done while they were still alive. And the high priest takes one of the loaves, and the second is divided for all of the shifts. And the rest of its details are elucidated in Menachot, Chapters 4, 5, 8 and 11. (See Mishneh Torah, Laws of Daily Offerings and Additional Offerings 8.)
Ask RabbiBookmarkShareCopy
