Menachot 185

Chapter 185

אקראיKryלמהLmhליLyקרבנוKrvnvולאVlקרבןKrvnחבירוKhvyrvקרבנוKrvnvולאVlקרבןKrvnעובדVvdכוכביםKhvkhvymקרבנוKrvnvלרבותLrvvtכלKhlבעליVlyקרבןKrvnלסמיכה:Lsmykhh:

1what is the real purpose of these verses? - [To teach the following:] 'His offering' [requires the laying on of hands], but not the offering of another.1 'His offering', but not the offering of a gentile, His offering, this includes every owner of the offering for the rite of the laying on of hands.2

בהיורשHyvrshסומך:Svmkh:

2THE HEIR MAY LAY HIS HANDS. R'Hananiah recited the following teaching in the presence of Raba: The heir may not lay his hands [on his father's offering], and the heir cannot substitute [another animal for his father's offering].3

גתניTnyרבRvחנניהKhnnyhקמיהKmyhדרבאDrvיורשYvrshאינוYnvסומךSvmkhיורשYvrshאינוYnvמימרMymrוהאVhאנןNnתנןTnnהיורשHyvrshסומךSvmkhומביאVmvyאתTנסכיוNskhyvומימרVmymr

3[Raba said to him.] But we have learnt: THE HEIR MAY LAY HIS HANDS [ON HIS FATHER'S OFFERING]. MAY BRING THE DRINK-OFFERINGS FOR IT, AND CAN SUBSTITUTE [ANOTHER ANIMAL FOR IT]! Shall I then reverse it?4

דאמרMrליהLyhאיפכאYfkhאמרMrליהLyhלאLמתניתיןMtnytynמניMnyרביRvyיהודהYhvdhהיאHyדתניאDtnyיורשYvrshסומךSvmkhיורשYvrshמימרMymrרביRvyיהודהYhvdhאומרVmrיורשYvrshאינוYnvסומךSvmkhיורשYvrshאינוYnvמימרMymr

4he asked. No, replied the other, for the teaching [quoted by you] is the view of R'Judah.

המאיMyטעמאTmדר'Dr'יהודהYhvdhקרבנוKrvnvולאVlקרבןKrvnאביוVyvויליףVylyfתחלתTkhltהקדשHkdshמסוףMsvfהקדשHkdshמהMhסוףSvfהקדשHkdshיורשYvrshאינוYnvסומךSvmkhאףFתחילתTkhyltהקדשHkdshיורשYvrshאינוYnvמימרMymr

5For it was taught: The heir may lay his hands [on his father's offering], and the heir can also substitute [another animal for it]. R'Judah says.

וורבנןVrvnn(ויקרא(vykrכז,Khz,י)Y)המרHmrימירYmyrלרבותLrvvtאתTהיורשHyvrshויליףVylyfסוףSvfהקדשHkdshמתחילתMtkhyltהקדשHkdshמהMhתחלתTkhltהקדשHkdshיורשYvrshמימרMymrאףFסוףSvfהקדשHkdshיורשYvrshסומךSvmkh

6The heir may not lay his hands [on his father's offering], and the heir cannot substitute [another animal for it]. What is the reason for R'Judah's view? - It is written, His offering.5

זורבנןVrvnnהאיHyקרבנוKrvnvמאיMyעבדיVdyליהLyhקרבנוKrvnvולאVlקרבןKrvnעובדVvdכוכביםKhvkhvymקרבנוKrvnvולאVlקרבןKrvnחבירוKhvyrvקרבנוKrvnvלרבותLrvvtכלKhlבעליVlyקרבןKrvnלסמיכהLsmykhh

7but not the offering of his father;6 and he compares the inception of the consecration7

חורביVrvyיהודהYhvdhלרבותLrvvtכלKhlבעליVlyקרבןKrvnלסמיכהLsmykhhליתLytליהLyhואיVyנמיNmyאיתYtליהLyhעובדVvdכוכביםKhvkhvymוחבירוVkhvyrvמחדMkhdקראKrנפקאNfkאייתרוYytrvליהLyhתריTryקראיKryחדKhdקרבנוKrvnvולאVlקרבןKrvnאביוVyvואידךVydkhלרבותLrvvtכלKhlבעליVlyקרבןKrvnלסמיכהLsmykhh

8with the termination of the consecration:<span class="x" onmousemove="('comment',' Viz., the laying on of hands. This is almost the last act with the consecrated animal, since the slaughtering must immediately follow the laying on of his hands.');">8 just as at the termination of the consecration the heir may not lay his hands [on his father's offering], so at the inception o the consecration the heir cannot substitute [another animal for his father's offering].

טורביVrvyיהודהYhvdhהאיHyהמרHmrימירYmyrמאיMyעבידVydליהLyhמיבעיMyvyליהLyhלרבותLrvvtאתTהאשהHshhדתניאDtnyלפיLfyשכלShkhlהעניןHnynכולוKhvlvאינוYnvמדברMdvrאלאLבלשוןVlshvnזכרZkhrמהMhסופינוSvfynvלרבותLrvvtאתTהאשהHshhתלמודTlmvdלומרLvmrהמרHmrימירYmyr

9And what is the reason for the view of the Rabbis?9 - It is written, And if he shall at all change,10

יורבנןVrvnnדרשיDrshyמואםMvmור'Vr'יהודהYhvdhואםVmלאLדריש:Drysh:

10this includes the heir;11 and they compare the termination of the consecration with the inception of the consecration: just as at the inception of the consecration the heir can substitute [another animal for his father's offering], so at the termination of th consecration the heir may lay his hands [on his father's offering].

יא<big>מתני׳</big><big>mtny׳</big>הכלHkhlסומכיןSvmkhynחוץKhvtsמחרשMkhrshשוטהShvthוקטןVktnוסומאVsvmועובדVvvdכוכביםKhvkhvymוהעבדVhvdוהשליחVhshlykhוהאשהVhshh

11For what purpose do the Rabbis utilize the expression 'his offering'?12 - For the following: 'His offering' [requires the laying on of hands], but not the offering of a gentile.'

יבוסמיכהVsmykhhשיריShyryמצוהMtsvh

12His offering', but not the offering of another.' His offering', this includes every owner of the offering for the rite of the laying on of hands.

יגעלLהראשHrshבב'Vv'ידיםYdymובמקוםVvmkvmשסומכיןShsvmkhynשוחטיןShvkhtynותכףVtkhfלסמיכהLsmykhhשחיטה:Shkhyth:

13And R Judah?13 - He does not hold the view that every owner of the offering is included for the rite of the laying on of hands.

יד<big>גמ׳</big><big>gm׳</big>בשלמאVshlmחרשKhrshשוטהShvthוקטןVktnדלאוDlvבניVnyדעהDhנינהוNynhvעובדVvdכוכביםKhvkhvymנמיNmy(ויקרא(vykrא,,ב)V)בניVnyישראלYshrlסומכיןSvmkhynואיןVynעובדיVvdyכוכביםKhvkhvymסומכיןSvmkhynאלאLסומאSvmמאיMyטעמאTmלאL

14Alternatively, he may even hold [that view] but the offering of another and the offering of a gentile are excluded from one verse, hence two verses are at his disposal, one for the teaching that only 'his offering' [requires the laying on of hands] but not the offering of his father, and the other to include every owner of the offering for the rite of the laying on of hands. And for what purpose does R'Judah utilize the expression 'and if he shall at all change'? - He requires it in order to include a woman.14

טורבRvחסדאKhsdורבVrvיצחקYtskhkברVrאבדימיVdymyחדKhdאמרMrאתיאTyסמיכהSmykhhסמיכהSmykhhמזקניMzknyעדהDh

15For it was taught: Since the whole passage15 is stated in the masculine form, whence do we know16

טזוחדVkhdאמרMrאתיאTyסמיכהSmykhhסמיכהSmykhhמעולתMvltראייהRyyh

16to include a woman? Because the text states, And if he shall at all change.

יזולמאןVlmnדאמרDmrמעולתMvltראייהRyyhמאיMyטעמאTmלאLיליףYlyfמןMnזקניZknyעדהDh

17And the Rabbis?17 - They derive it by expounding the expression 'and if'.18 And R'Judah? - He bases no exposition on the expression 'and if'. <big>MISHNAH: </big>ALL MAY LAY THE HANDS ON THE OFFERING EXCEPT A DEAF-MUTE, AN IMBECILE, A MINOR, A BLIND MAN, A GENTILE, A SLAVE, AN AGENT, OR A WOMAN. THE LAYING ON OF HANDS IS OUTSIDE THE COMMANDMENT.<span class="x" onmousemove="('comment',' Lit., 'the remnant of the commandment'. I.e., the laying on of hands may be omitted and yet the offering is valid, for the atonement is not dependent upon this act.');">19 [ONE MUST LAY] BOTH HANDS ON THE HEAD OF THE ANIMAL; AND IN THE PLACE WHERE ONE LAYS ON THE HANDS THERE THE ANIMAL MUST BE SLAUGHTERED; AND THE SLAUGHTERING MUST IMMEDIATELY FOLLOW THE LAYING ON OF HANDS. <big>GEMARA: </big>We understand a deaf-mute, an imbecile, or a minor being disqualified, because they do not know what they are doing; also a gentile, because it is written, The children of Israel:20 [only they] may lay on the hands but gentiles may not lay on the hands. But why should a blind man be disqualified? R'Hisda and R'Isaac B'Abdimi [suggest different reasons]. One Says, It is because we deduce the laying on of hands [for all offerings] from the laying on of hands performed by the elders of the congregation.<span class="x" onmousemove="('comment',' In connection with the bullock offered for the transgression of the congregation; cf. Lev. IV, 15. And as the elders of the congregation had to be free from every physical blemish, v. Sanh. 17a, hence the blind may not lay on the hands.');">21 And the other says, It is because we deduce the laying on of hands [for all offerings] from the laying on of hands performed on the 'appearance' burnt-offering.<span class="x" onmousemove="('comment',' I.e., the burnt-offering offered by every Israelite on appearing at the Temple on the three great Festivals; cf. Deut. XVI, 16. And as a blind man was exempt from the 'appearance' burntoffering. v. Hag. 2a, the inference may therefore be made that a blind man may not lay on the hands.');">22 Why does not he that deduces the law from the 'appearance' burnt-offering rather deduce it from the elders of the congregation? -

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