Menachot 182

דאמר מר חטאת ואשם מנין תלמוד לומר זבח

For a Master has said, Whence do I know it of the sin-offering and of the guilt-offering?<span class="x" onmousemove="('comment',' That if the Nazirite placed the hair of his head under the cauldron containing his sin-offering or his guilt-offering, instead of under the cauldron containing his peace-offering as is expressly stated in Scripture (Num. VI, 18) , he has thereby fulfilled his obligation (Rashi) . V. Nazir 45b. According to Tosaf. Whence do we know that the sin-offering and the guilt-offering are eaten the same day and the night until midnight? V. Zeb. 36a.');">¹</span> Because the text states, The sacrifice.<span class="x" onmousemove="('comment',' Ibid. VI, 18. According to Tosaf. (v. prec. n.) the reference is to Lev. VII, 15. We thus see that the term 'sacrifice' includes both the sin-offering and the guilt-offering.');">²</span>

הני מילי היכא דתרוייהו כי הדדי נינהו אבל היכא דאשם להכשיר וחטאת לכפר בעינן תרי קראי

- That is so<span class="x" onmousemove="('comment',' That from the one expression 'the sacrifice' both the guilt-offering and the sin-offering can be derived.');">³</span> only where both offerings serve the same purpose.<span class="x" onmousemove="('comment',' As in the case of the Nazirite; the guilt-offering brought by the Nazirite who had suffered uncleanness unwittingly serves to qualify him to resume his Nazirite vow, and the sin-offering brought at the completion of the Nazirite's vow serves to qualify him to resume a normal living, to drink wine and to cut his hair.');">⁴</span>

זבח זו חטאת מצורע ואימא זו חטאת ואשם דנזיר

but where the guilt-offering serves to qualify [the person] and the sin-offering to make atonement [for him]<span class="x" onmousemove="('comment',' As in the case of the leper; for the guilt-offering serves to qualify him that he may now join the congregation, and the sin-offering makes atonement for him, for the affliction of leprosy was regarded as a punishment for the seven sins enumerated in 'Ar. 16a.');">⁵</span> we require two separate expressions [to include both].' "The sacrifice" refers to the sin-offering of the leper'.

לא סלקא דעתך דתניא (במדבר ו, טו) ומנחתם ונסכיהם בעולתו ובשלמיו הכתוב מדבר

Perhaps it refers to the sin-offering and guilt-o of the Nazirite!<span class="x" onmousemove="('comment',' Teaching us that these offerings require drink-offerings.');">⁶</span> - You cannot think of it, for it has been taught: It is written, And their meal-offering and their drink-offerings:<span class="x" onmousemove="('comment',' Num. VI, 15.');">⁷</span>

אתה אומר בעולתו ובשלמיו או אינו אלא אפילו חטאת תלמוד לאמר (במדבר ו, יז) ואת האיל יעשה זבח שלמים ומנחתו ונסכו

this verse refers to his<span class="x" onmousemove="('comment',' The Nazirite's.');">⁸</span> burnt-offering and his peace-offerings.

איל בכלל היה ולמה יצא להקיש אליו מה איל מיוחד בא בנדר ונדבה אף כל בא בנדר ונדבה

You say it refers to his burnt-offering and his peace-offerings, but perhaps it is not so but rather it refers to his sin-offering;<span class="x" onmousemove="('comment',' And the verse teaches that the sin-offering brought by the Nazirite at the completion of his vow requires drink-offerings; and so, too, the guilt-offering brought by the Nazirite after his involuntary defilement.');">⁹</span> the text therefore states, And he shall offer the ram for a sacrifice of peace-offerings.<span class="x" onmousemove="('comment',' Ibid. 17. The verse concludes: And the priest shall offer the meal-offering thereof and the drink-offering thereof.');">¹⁰</span>

עולה זו עולת מצורע ואימא זו עולת יולדת

Now the ram was included in the general statement of the law,<span class="x" onmousemove="('comment',' Cf. ibid. XV, 6, where drink-offerings are prescribed for a ram.');">¹¹</span> why then was it singled out here?

אמר אביי עולת יולדת מסיפא דקרא נפקא

That everything be compared with it: as the ram<span class="x" onmousemove="('comment',' Which is a peace-offering.');">¹²</span> is distinguished in that it may be offered either in fulfilment of a vow or as a freewill-offering so everything that is offered either in fulfilment of a vow or as a freewill-offering [requires drink-offerings].<span class="x" onmousemove="('comment',' Thus excluding the sin-offering and the guilt-offering which are obligatory offerings.');">¹³</span>

דתניא רבי נתן אומר לכבש זו עולת יולדת האחד זה אחד עשר של מעשר [שקרב שלמים]

'The expression "the burnt-offering" refers to the burnt-offering of the leper'. Perhaps it refers to the burnt-offering of a woman after childbirth!<span class="x" onmousemove="('comment',' I.e., that the lamb for a burnt-offering which she has to bring (v. Lev. XII, 6) requires drink-offerings.');">¹⁴</span>

שלא מצינו לה בכל התורה שיהא טפל חמור מן העיקר

- Abaye answered, The burnt-offering of a woman after childbirth<span class="x" onmousemove="('comment',' I.e., that the lamb for a burnt-offering which she has to bring (v. Lev. XII, 6) requires drink-offerings.');">¹⁴</span> is derived from the latter part of the verse.

רבא אמר איזהו דבר שצריך שלשה רבויין הוי אומר זו מצורע

For it was taught: R'Nathan says.' Lamb'<span class="x" onmousemove="('comment',' Num. XV, 5.');">¹⁵</span>

לאיל למה לי אמר רב ששת לרבות אילו של אהרן

refers to the burnt-offering of a woman after childbirth, and 'each'<span class="x" onmousemove="('comment',' Num. XV, 5.');">¹⁵</span> to the eleventh of the cattle tithe.<span class="x" onmousemove="('comment',' V. Bek. 60a. Where a man who was counting his cattle one by one for the purpose of the tithe erred in his counting and called the ninth tenth, the tenth ninth, and the eleventh tenth, all three become holy: the ninth may only be consumed when it has suffered a blemish, the tenth becomes the tithe, and the eleventh must be offered as a peace-offering and with it also drink-offerings.');">¹⁶</span>

אילו של אהרן מבמועדיכם נפקא סלקא דעתך אמינא הני מילי דצבור אבל דיחיד לא

And this, that the accessory should be more weighty than the principal,<span class="x" onmousemove="('comment',' For actual cattle tithe does not require the drink-offerings whereas the eleventh animal, which is only an 'accessory' or subsidiary to the cattle tithe does.');">¹⁷</span> we do not find elsewhere in the whole of the Torah.

ומאי שנא מעולת יולדת

Raba said,<span class="x" onmousemove="('comment',' In reply to the question that perhaps it refers to the burnt-offering of a woman after childbirth.');">¹⁸</span> What case is there that requires three separate terms to include [its offerings]?

סלקא דעתך אמינא הני מילי דבר שאין קבוע לו זמן אבל דבר שקבוע לו זמן אימא לא קמ"ל

You must say it is the case of the leper.<span class="x" onmousemove="('comment',' Thus the verse in question which contains three inclusive terms can only refer to the case of the leper who requires three offerings: a burnt-offering, a sin-offering and a guilt-offering.');">¹⁹</span> What need was there for the expression 'for a ram'?<span class="x" onmousemove="('comment',' Ibid. 6. The drink-offerings for a ram are already prescribed in Num. XXVIII, 12, 14.');">²⁰</span>

או לאיל למה לי לרבות את הפלגס

- R'Shesheth said, It includes Aaron's ram.<span class="x" onmousemove="('comment',' I.e., the ram offered by the High Priest on the Day of Atonement; cf. Lev. XVI, 3. This offering, the verse informs us, also requires drink-offerings.');">²¹</span> But is not Aaron's ram derived from the expression 'in your appointed seasons'?<span class="x" onmousemove="('comment',' Num. XV, 3.');">²²</span>

הניחא לר' יוחנן דאמר בריה הוא דתנן הקריבו מביא עליו נסכי איל ואינו עולה לו מזבחו ואמר ר' יוחנן או לאיל לרבות את הפלגס

- [No, for] I might have thought that that applied only to the offerings of the community but not to the offering of an individual. But wherein does it differ from the burnt-offering of a woman after childbirth?<span class="x" onmousemove="('comment',' Which is an individual offering, nevertheless it is included in this passage for drink-offerings. In the same way the expression 'in your appointed seasons' includes Aaron's ram, accordingly the expression 'for a ram' is superfluous.');">²³</span>

אלא לבר פדא דאמר מייתי ומתני דספיקא הוא אצטריך קרא לרבויי ספיקא

- I might have thought that only [an individual offering] which has no fixed time<span class="x" onmousemove="('comment',' As the burnt-offering of a woman after childbirth.');">²⁴</span> was included but not that which has a fixed time; the verse is therefore stated [to include Aaron's ram].

[ודאי] לבר פדא קשיא

What need is there for the expression 'or for a ram'?<span class="x" onmousemove="('comment',' Num. XV, 6. xdkp');">²⁵</span> - It includes the pallax.<span class="x" onmousemove="('comment',' Heb. from Greek ** (spec. a youth not yet arrived at adolescence) , a sheep in its thirteenth month; in its first twelve months it is termed a 'lamb' and after thirteen months it is termed a 'ram'. Thus the pallax is included that it shall have the same drink-offerings as for a ram.');">²⁶</span>

(במדבר טו, יא) ככה יעשה לשור האחד או לאיל האחד או לשה בכבשים או בעזים לשור האחד מה תלמוד לאמר לפי שמצינו שחלק הכתוב בין נסכי איל לנסכי כבש יכול נחלק בין נסכי פר לנסכי עגל תלמוד לאמר לשור האחד

This is quite in order according to R'Johanan who holds that it is a distinct species.<span class="x" onmousemove="('comment',' Hence it was necessary for Scripture to include it.');">²⁷</span> For we have learnt:<span class="x" onmousemove="('comment',' Par. I, 3; Hul. 23a.');">²⁸</span>

או לאיל מה תלמוד לאמר לפי שמצינו שחלק הכתוב בין נסכי בן שנה לנסכי בן שתים יכול נחלק בין נסכי בן שתים לנסכי בן שלש תלמוד לאמר או לאיל האחד

If a man [under an obligation to bring a lamb or a ram for his sacrifice] offered it [a pallax], he must bring for it the drink-offerings as for a ram, but he does not thereby discharge the obligation of his sacrifice. And R'Johanan said that the expression 'or for in ram' included the pallax.

או לשה בכבשים מה תלמוד לאמר לפי שמצינו שחלק הכתוב בין נסכי כבש לנסכי איל יכול נחלק בין נסכי כבשה לנסכי רחלה תלמוד לאמר או לשה בכבשים

But according to Bar Padda who holds that he must bring [for it the drink-offerings as for a ram] and account for the possibilities,<span class="x" onmousemove="('comment',' Lit., 'and stipulate', by declaring: if the pallax is a ram then these drink-offerings are just right, but if it is a lamb then let that quantity which required for a lamb be taken from these drink-offerings and let the remainder be regarded as a freewill-offering.');">²⁹</span> for it is only a case of doubt, it will be asked, is a verse ever stated in order to include wha in a condition of doubt?<span class="x" onmousemove="('comment',' Of course not, for the Divine Law could not have had any doubts about it.');">³⁰</span>

או בעזים מה תלמוד לאמר לפי שמצינו שחלק הכתוב בין נסכי כבש לנסכי איל יכול נחלק בין נסכי גדי לנסכי שעיר תלמוד לומר או בעזים

- This is obviously a difficulty according to Bar Padda. Thus shall it be done for each bullock, or for each ram, or far each of the lambs or of the kids.<span class="x" onmousemove="('comment',' Ibid. 11.');">³¹</span>

אמר רב פפא בדיק לן רבא

Wherefore did the text state, 'For each bullock'?<span class="x" onmousemove="('comment',' For its prescribed drink-offerings have already been stated previously in this passage.');">³²</span> - It is because we find that Holy Writ distinguished between the drink-offerings of a ram and the drink-offerings of a lamb; and I might have thought that there should also be a distinction between the drink-offerings of a bullock and the drink-offerings of a calf; the text therefore stated, For each bullock.<span class="x" onmousemove="('comment',' Signifying that whatever its age there is but one quantity of drink-offerings for an offering of the herd.');">³³</span> Wherefore did the text state, 'Or for each ram'?<span class="x" onmousemove="('comment',' For its prescribed drink-offerings have already been stated previously in this passage.');">³²</span> - It is because we find that Holy Writ distinguished between the drink-offerings of a sheep in its first year and those of one in its second year; and I might have thought that there should likewise be a distinction between the drink-offerings of a sheep in its second year and those of one in its third year; Scripture therefore stated, 'Or for each ram'.<span class="x" onmousemove="('comment',' I.e., whatever goes by the name 'ram' requires the drink-offerings as prescribed in this passage for a ram.');">³⁴</span> Wherefore did the text state, 'Or for each of the lambs'?<span class="x" onmousemove="('comment',' V. p. 559. n. 8.');">³⁵</span> - It is because we find that Holy Writ distinguished between the drink-offerings of a lamb and the drink-offerings of a ram; and I might have thought that there should likewise be a distinction between the drink-offerings of a ewe in its first year and those of a ewe in its secon year; the text therefore stated, 'Or for each of the lambs'.<span class="x" onmousemove="('comment',' I.e., there is but one quantity of drink-offerings for any animal among the lambs.');">³⁶</span> Wherefore did the text state, 'Or of the kids'?<span class="x" onmousemove="('comment',' Since we find kids included under the term 'lambs'.');">³⁷</span> - It is because we find that Holy Writ distinguished between the drink-offerings of a lamb and the drink-offerings of a ram; and I might have thought that there should likewise be a distinction between the drink-offerings of a kid and those of an older goat; the text therefore stated, 'Or of the kids'. R'Papa said, Raba once tested us [with the following question]: