Meilah 17

והתניא

[The verse], and he shall take thereout his handful of the fine flour thereof, and of the oil thereof with all t frankincense thereof,<span class="x" onmousemove="('comment',' Ibid. II, 2.');">¹</span>

(ויקרא ב, ב) מסלתה ומשמנה על כל לבונתה פרט שחסרה סלתה וחסרה שמנה וחסרה לבונתה

is to exclude the case where there was not the full quantity of fine flour, oil and frankincense?<span class="x" onmousemove="('comment',' I.e., even after the handful, which is only a portion of the prescribed quantity, has been taken, the ingredients of the offering must be whole. In other words, the remainder is indispensable.');">²</span>

אמרי

- I will tell you.

התם כתיב והנותרת קרא יתירא כתיב מתיב אבוה דשמואל (ור' אבין) לרב הונא

There it is written [again] 'and the remainder' which is superfluous.<span class="x" onmousemove="('comment',' The phrase occurs twice II, 3 and 10. The indispensable nature of the offering of the 'remainder' in the case of the meal-offering is thus an exception and based on a special text.');">³</span>

אחד חטאת העוף ואחד עולת העוף שמלקן ומיצה דמן חוץ למקומן פסול ואין בו כרת חוץ לזמנן פיגול וחייבין עליו כרת

The father of Samuel raised an objection to R'Huna: Both in the case of the sin-offering of a bird and in that of t burnt offering of a bird if the neck was pinched or the blood drained out while purposing an act outside the proper place, the offering is invalid but one is not liable to the penalty of extinction; if while purposing an act beyond its proper time, it is piggul, and one is liable to extinction.<span class="x" onmousemove="('comment',' Zeb. 64b.');">⁴</span>

קתני מיהת מיצה דמן

It states at all events, 'the blood drained out'.<span class="x" onmousemove="('comment',' Were it dispensable, it would not render the offering piggul.');">⁵</span>

הוא מותיב לה והוא מפרק לה

- He raised this objection and he himself answered it: It is to be understood in a disjunctive sense.<span class="x" onmousemove="('comment',' Viz., the pinching of the neck refers both to the sin- and to the burnt-offering, while the draining out refers to the burnt-offering only, in which case the blood is not sprinkled upon the altar and the draining takes the place of the sprinkling and is therefore rightly indispensable.');">⁶</span>

לצדדין קתני

[To revert to] the [above] text: The School of R'Ishmael taught: 'If there remained of the blood'.<span class="x" onmousemove="('comment',' This interpretation implies that the draining out of the blood is not indispensable.');">⁷</span>

גופא תנא דבי רבי ישמעאל

But has not the School of R'Ishmael taught elsewhere:<span class="x" onmousemove="('comment',' Ibid. 52a, where R. Akiba and R. Ishmael differ in general terms on the question whether the remnant of an offering is indispensable or not');">⁸</span>

שאם נשאר בדם

'The remnant is indispensable'.

והא תנא דבי רבי ישמעאל התם

and R'Papa explained that they<span class="x" onmousemove="('comment',' Viz., R. Akiba and R. Ishmael.');">⁹</span>

שיריים מעכבין ואמר רב פפא

differed as to whether the draining out of the blood of a sin-offering of a bird was indispensable? - There are two [contradictory traditions of] Tannaim as to what was the view of R'Ishmael.

מיצוי חטאת העוף איכא בינייהו

<big><b>MISHNAH: </b></big>THE LAW OF SACRILEGE APPLIES TO THE BURNT-OFFERING OF A BIRD FROM THE MOMENT OF ITS DEDICATION.

תרי תנאי ואליבא דרבי ישמעאל

WITH THE PINCHING OF ITS NECK IT BECOMES SUSCEPTIBLE FOR UNFITNESS THROUGH CONTACT WITH A TEBUL YOM, OR ONE WHO STILL REQUIRES ATONEMENT', OR BY REMAINING OVERNIGHT.

<big><strong>מתני׳</strong></big> עולת העוף מועלין בה משהוקדשה

ONCE ITS BLOOD HAS BEEN DRAINED OUT,<span class="x" onmousemove="('comment',' The draining out of the blood takes here the place of the sprinkling of the blood prescribed of other offerings.');">¹⁰</span>

נמלקה הוכשרה ליפסל בטבול יום ובמחוסר כפורים ובלינה

IT IS SUBJECT TO [THE TRANSGRESSION OF THE LAWS OF] PIGGUL, NOTHAR AND DEFILEMENT, AND THE LAW OF SACRILEGE APPLIES TO IT UNTIL [THE ASHES HAVE BEEN] REMOVED [FROM THE ALTAR] TO THE PLACE OF THE ASHES.<span class="x" onmousemove="('comment',' V. Lev. VI. 4.');">¹¹</span>

מיצה דמה חייבין עליו משום פיגול נותר וטמא ומועלין בה עד שתצא לבית הדשן

THE LAW OF SACRILEGE APPLIES TO THE BULLOCKS WHICH ARE TO BE BURNT AND THE HEGOATS WHICH ARE TO BE BURNT<span class="x" onmousemove="('comment',' These have to be burnt outside Jerusalem, at the Place of the Ashes. To this category belong the sacrifices brought by the High Priest for communal transgression and for idolatry, and those offered on the Day of Atonement.');">¹²</span>

פרים הנשרפים ושעירים הנשרפים מועלין בהן משהוקדשו

FROM THE MOMENT OF THEIR DEDICATION.

נשחטו הוכשרו ליפסל בטבול יום ובמחוסר כפורים ובלינה

ONCE SLAUGHTERED THEY BECOME SUSCEPTIBLE FOR UNFITNESS THROUGH CONTACT WITH A TEBUL YOM OR 'ONE WHO STILL REQUIRES ATONEMENT', OR BY REMAINING OVERNIGHT.

הוזה דמן חייבין עליהן משום פיגול נותר וטמא ומועלין בהן בבית הדשן עד שיתיך הבשר

ONCE THEIR BLOOD HAS BEEN SPRINKLED THEY ARE SUBJECT TO [THE TRANSGRESSION OF THE LAWS OF] PIGGUL, NOTHAR AND DEFILEMENT, AND THE LAW OF SACRILEGE APPLIES TO THEM EVEN WHILE THEY ARE AT THE PLACE OF THE ASHES SO LONG AS THE FLESH HAS NOT BEEN CHARRED TO CINDERS.

העולה מועלין בה משהוקדשה נשחטה הוכשרה ליפסל בטבול יום ובמחוסר כפורים ובלינה

THE LAW OF SACRILEGE APPLIES TO A BURNT-OFFERING FROM THE MOMENT OF ITS DEDICATION.

משנזרק דמה חייבין עליה משום פיגול נותר וטמא ואין מועלין בעורות אבל מועלין בבשר עד שתצא לבית הדשן

ONCE SLAUGHTERED IT BECOMES SUSCEPTIBLE FOR UNFITNESS THROUGH CONTACT WITH A TEBUL YOM OR ONE WHO STILL REQUIRES ATONEMENT', OR BY REMAINING OVERNIGHT.

חטאת ואשם וזבחי שלמי ציבור מועלין בהן משהוקדשו

ONCE ITS BLOOD HAS BEEN SPRINKLED IT IS SUBJECT TO [THE TRANSGRESSION OF THE LAWS OF] PIGGUL, NOTHAR AND DEFILEMENT.

נשחטו הוכשרו ליפסל בטבול יום ובמחוסר כפורים ובלינה

THE LAW OF SACRILEGE DOES NOT APPLY TO THE SKIN,<span class="x" onmousemove="('comment',' Which becomes the possession of the priests.');">¹³</span>

נזרק דמן חייבין עליהן משום פיגול נותר וטמא

BUT IT APPLIES TO THE FLESH UNTIL [THE ASHES] HAVE BEEN REMOVED TO THE PLACE OF THE ASHES.

אין מועלין בבשר אבל מועלין באימוריהן עד שיצאו לבית הדשן

THE LAW OF SACRILEGE APPLIES TO BURNT- AND SIN-OFFERINGS AND TO PEACE-OFFERINGS OF THE CONGREGATION FROM THE MOMENT OF THEIR DEDICATION.

שתי הלחם מועלין בהן משהוקדשו

ONCE SLAUGHTERED THEY BECOME SUSCEPTIBLE FOR UNFITNESS THROUGH CONTACT WITH A TEBUL YOM OR 'ONE WHO STILL REQUIRES ATONEMENT, OR BY REMAINING OVERNIGHT.

קרמו בתנור הוכשרו ליפסל בטבול יום ובמחוסר כפורים (ובלינה) ולישחוט עליהן את הזבח נזרק דמן של כבשים חייבין עליהן משום פיגול נותר וטמא ואין בהן מעילה

ONCE THEIR BLOOD HAS BEEN SPRINKLED THEY ARE SUBJECT TO [THE TRANSGRESSION OF THE LAWS OF] PIGGUL, NOTHAR AND DEFILEMENT.

לחם הפנים מועלין בו משהוקדשה

THE LAW OF SACRILEGE THEN NO LONGER APPLIES TO THE FLESH,<span class="x" onmousemove="('comment',' Which becomes the possession of the priests.');">¹³</span>

קרם בתנור הוכשר ליפסל בטבול יום ובמחוסר כפורים ולהסדר על גבי השולחן

BUT APPLIES TO THE EMURIM UNTIL THE ASHES ARE REMOVED TO THE PLACE OF THE ASHES.

קרבו הבזיכין חייבין עליו משום פיגול נותר וטמא ואין בו מעילה

THE LAW OF SACRILEGE APPLIES TO THE TWO LOAVES OF BREAD<span class="x" onmousemove="('comment',' To be offered on the Feast of Weeks. V. Lev. XXIII, 17.');">¹⁴</span>

המנחות מועלין בהן משהוקדשו

FROM THE MOMENT OF THEIR DEDICATION.

קדשו בכלי הוכשרו ליפסל בטבול יום ובמחוסר כפורים ובלינה

ONCE THEY HAVE FORMED A CRUST IN THE OVEN THEY ARE SUSCEPTIBLE FOR UNFITNESS THROUGH CONTACT WITH A TEBUL YOM OR 'ONE WHO STILL REQUIRES ATONEMENT', AND THE [FESTIVAL] OFFERINGS<span class="x" onmousemove="('comment',' I.e., the two lambs appertaining to the bread, v. ibid. v. 19.');">¹⁵</span>

קרב הקומץ חייבין עליו משום פיגול נותר וטמא ואין מועלין בשירים אבל מועלין בקומץ עד שיצא לבית הדשן

CAN THEN BE OFFERED.

<big><strong>גמ׳</strong></big> איתמר הנהנה מאפר תפוח שעל גבי המזבח רב אמר

ONCE THE BLOOD OF THE LAMBS HAS BEEN SPRINKLED THEY [THE LOAVES] ARE SUBJECT TO [THE TRANSGRESSION OF THE LAWS OF] PIGGUL, NOTHAR AND DEFILEMENT, AND THE LAW OF SACRILEGE NO LONGER APPLIES TO THEM.

אין מועלין בו ורבי יוחנן אמר

THE LAW OF SACRILEGE APPLIES TO THE SHEWBREAD<span class="x" onmousemove="('comment',' Cf. Lev. XXIV, 5f.');">¹⁶</span>

מועלין בו

FROM THE MOMENT OF ITS DEDICATION.

לפני תרומת הדשן כולי עלמא לא פליגי דמועלין בו כי פליגי לאחר תרומת הדשן

ONCE IT HAS FORMED A CRUST IT BECOMES SUSCEPTIBLE FOR UNFITNESS THROUGH CONTACT WITH A TEBUL YOM OR 'ONE WHO STILL REQUIRES ATONEMENT', AND MAY BE ARRANGED UPON THE TABLE [OF THE SANCTUARY].

רב אמר אין מועלין בו הרי נעשה מצותו ור' יוחנן אמר

ONCE THE CENSERS OF INCENSE<span class="x" onmousemove="('comment',' The censers of incense were offered before the bread was distributed among the priests. This act stands therefore in place of the sprinkling of the blood prescribed for animal sacrifices. Cf. Men. XI.');">¹⁷</span>

כיון דכתיב (ויקרא ו, ג) ולבש הכהן מדו בד וגו' כיון דצריך לבגדי כהונה בקדושתיה קאי

WERE OFFERED IT IS SUBJECT TO [THE TRANSGRESSION OF THE LAWS OF] PIGGUL, NOTHAR AND DEFILEMENT, AND THE LAW OF SACRILEGE NO LONGER APPLIES TO IT.<span class="x" onmousemove="('comment',' It can then be eaten by the priests.');">¹⁸</span>

תנן

THE LAW OF SACRILEGE APPLIES TO MEAL-OFFERINGS FROM THE MOMENT OF THEIR DEDICATION.

מועלין בהן עד שתצא לבית הדשן

ONCE THEY HAVE BECOME SACRED BY BEING PUT IN THE VESSEL [OF MINISTRY] THEY BECOME SUSCEPTIBLE FOR UNFITNESS THROUGH CONTACT WITH A TEBUL YOM OR 'ONE WHO STILL REQUIRES ATONEMENT', OR BY REMAINING OVERNIGHT.

קשיא לרב

ONCE THE HANDFUL<span class="x" onmousemove="('comment',' A handful was separated from the meal-offering and burnt upon the altar.');">¹⁹</span>

אמר לך רב

HAS BEEN OFFERED THEY ARE SUBJECT TO [THE TRANSGRESSION OF THE LAW OF] PIGGUL, NOTHAR AND DEFILEMENT, AND THE LAW OF SACRILEGE NO LONGER APPLIES TO THE REMNANT,<span class="x" onmousemove="('comment',' Which becomes the possession of the priests.');">²⁰</span>

עד שתראה לבית הדשן

BUT IT APPLIES TO THE HANDFUL UNTIL ITS ASHES HAVE BEEN REMOVED TO THE PLACE OF THE ASHES. <big><b>GEMARA: </b></big>It was stated: If one has made use of the ashes of the tappuah<span class="x" onmousemove="('comment',' Lit., 'apple', 'pile'. I.e., the place upon the altar where the ashes were piled up.');">²¹</span> which was on the altar, Rab says he has not transgressed the Law of Sacrilege, and R'Johanan says he has transgressed. Both agree that before the separation of the ashes<span class="x" onmousemove="('comment',' Cf. Lev. VI, 3 and Yoma 22a.');">²²</span> the Law of Sacrilege still applies to them, they differ as to what is the case after the separation of the ashes. Rab says the Law of Sacrilege no longer applies to them, since the prescribed ceremony<span class="x" onmousemove="('comment',' Viz., the separation of the ashes. These were then deposited outside Jerusalem.');">²³</span> has already been performed with them; but R'Johanan holds, since it is written: And the priest shall put on his linen garments. .<span class="x" onmousemove="('comment',' Ibid. The proof is actually from the following verse: And he shall put off his garments and put on other garments, and carry forth the ashes without the camp unto a clean place. This is taken to prove that the depositing of the ashes is: part of the ceremony. The ashes are still sacred before this is done.');">²⁴</span> as priestly garments are necessary, it proves that they [the ashes] still maintained their sacredness. We have learnt: THE LAW OF SACRILEGE APPLIES<span class="x" onmousemove="('comment',' Apparently even after the separation of the ashes was performed they are subject to the Law of Sacrilege.');">²⁵</span> UNTIL THE ASHES HAVE BEEN REMOVED TO THE PLACE OF THE ASHES. This presents a difficulty on the view of Rab. - Rab would tell you: [The meaning is]: Until it is fit for removal to the place of the Ashes.<span class="x" onmousemove="('comment',' I.e., until the separation of the ashes has been performed.');">²⁶</span>