Menachot 215

Chapter 215

א והכבשים והשעירים והמותרות והמעה
1 lambs,<span class="x" onmousemove="('comment',' The money obtained for the lamb which had originally been set aside for the guilt-offering of a Nazirite or of a leper was put into a third chest and not confused with the money obtained from the guilt-offerings that was placed in the second chest, for the latter guilt-offerings were brought in order to obtain atonement whilst the former were brought in order to render the person fit.');"><sup>1</sup></span> goats,<span class="x" onmousemove="('comment',' Sc. the he-goats offered as sin-offerings on behalf of the community on the Festivals. The money obtained for these he-goats (in the circumstances described supra n. 1) was put into a fourth chest.');"><sup>2</sup></span>
ב כולהו כחזקיה לא אמרי לאנצויי לא חיישינן דכל חד וחד יומיה קא עביד
2 surplus moneys,<span class="x" onmousemove="('comment',' Where a sum of money had been set aside for any of the offerings mentioned and the price of animals fell, the surplus money was put into a fifth chest set there for this purpose. iuckue');"><sup>3</sup></span> and the ma'ah.<span class="x" onmousemove="('comment',' A small silver coin, equal to the sixth part of a zuz or denar. This was the amount of surcharge (Heb.) which every Israelite had to add to his annual half-shekel contribution to the Temple as compensation to the Temple treasury for any loss incurred in exchanging the half-shekels into other coinage. These ma'ahs were put into a sixth chest and the money was expended on free-will burnt-offerings on behalf of the community.');"><sup>4</sup></span>
ג כר' יוחנן לא אמרי לאיעפושי לא חיישינן
3 They all do not agree with Hezekiah's answer, because there is no reason to apprehend any strife, since each [priestly group] served on its own day.<span class="x" onmousemove="('comment',' Hence one chest would have sufficed. And if on any day the altar was idle the priests serving on that day would draw money from the chest for burnt-offerings and benefit from the skins. This could equally happen to any priestly group on any day, so that there are no grounds for quarrels.');"><sup>5</sup></span> Neither do they agree with R'Johanan's answer, because there is no fear of the money becoming mouldy.
ד כזעירי לא אמרי כיחידאה לא מוקמי
4 Nor do they agree with Ze'iri's answer, because they do not wish to interpret it in accordance with the view of an individual.<span class="x" onmousemove="('comment',' Sc. Rabbi. According to the Sages the money for all offerings could be put into one chest and the priests would spend it on bullocks for burnt-offerings.');"><sup>6</sup></span> Nor do they agree with Bar Padda's answer, [for why have a separate chest for] surplus moneys?
ה כבר פדא נמי לא אמרי מותרות כולהו נמי מותרות
5 Were not all the other moneys surplus moneys?<span class="x" onmousemove="('comment',' V. supra nn. 1 to 4. All these come under the heading of surplus money.');"><sup>7</sup></span> Moreover the ma'ahs went in the shekel [chamber]!<span class="x" onmousemove="('comment',' In accordance with the view of R. Meir, and not into the chest of freewill-offerings.');"><sup>8</sup></span>
ו מעה נמי לשקלים אזלא דתניא להיכן קלבון זה הולך לשקלים דברי ר' מאיר ר' אליעזר אומר לנדבה
6 For it was taught: Where did the surcharge go? Into the shekel [chamber].
ז ושמואל אמר כנגד מותר חטאת ומותר אשם ומותר אשם נזיר ומותר אשם מצורע ומותר מנחת חוטא ומותר עשירית האיפה של כהן גדול
7 So R'Meir. R'Eleazar says, Into the freewill-offering [chests].
ח ור' אושעיא אמר כנגד מותר חטאת ומותר אשם ומותר אשם נזיר ומותר אשם מצורע ומותר קינין ומותר מנחת חוטא
8 Samuel said, They served for the surplus<span class="x" onmousemove="('comment',' Arising when money had been set aside for a particular offering and the price thereof fell.');"><sup>9</sup></span> of the sin-offering, the surplus of the guilt-offering,<span class="x" onmousemove="('comment',' Sc. the guilt-offering for theft and the guilt-offering for sacrilege. These required a separate chest and could not be mixed with the moneys of other guilt-offerings, for the former were rams brought for atonement whilst the latter were lambs brought in order to render the person fit.');"><sup>10</sup></span>
ט ושמואל מאי טעמא לא אמר כרבי אושעיא קינין תנא ליה רישא
9 the surplus of the guilt-offering of the Nazirite, the surplus of the guilt-offering of the leper,<span class="x" onmousemove="('comment',' The surplus money of the guilt-offering of the leper could not be mixed with that of the guilt-offering of the Nazirite, for the offering rites of the former differed greatly from the latter. The former offering required the application of its blood on the right thumb and right great toe of the leper whereas the latter did not; the former required drink-offerings whereas the latter did not, moreover the former rendered the leper clean to enter the camp, whereas the latter rendered the Nazirite fit to resume his Nazirite vow.');"><sup>11</sup></span> the surplus of the sinner's meal-offering,<span class="x" onmousemove="('comment',' This was exceptional, for the surplus of all other meal-offerings was used by the offerer for another meal-offering and was not used for communal freewill-offerings.');"><sup>12</sup></span>
י ור' אושעיא תני ולא תני קינין והתני רבי אושעיא ותני קינין חד לקינין וחד למותר קינין
10 and the surplus of the tenth of an ephah of the High Priest's meal-offering.<span class="x" onmousemove="('comment',' Which the High Priest offered daily, half of it in the morning and half in the evening; v. Lev. VI, 13.');"><sup>13</sup></span> R'Oshaia said, They served for the surplus of the sin-offering, the surplus of the guilt-offering, the surplus of the guilt-offering of the Nazirite, the surplus of the guilt-offering of the leper, the surplus of the bird-offerings, and the surplus of the sinner's meal-offering.<span class="x" onmousemove="('comment',' V. Supra 104a.');"><sup>14</sup></span>
יא ורבי אושעיא מאי טעמא לא אמר כשמואל סבר לה כמאן דאמר מותר של עשירית האיפה של כהן גדול ירקב דתניא מותר מנחת נדבה מותר מנחה ירקב
11 Why does not Samuel accept R'Oshaia's answer? - Bird-offerings have already been stated.<span class="x" onmousemove="('comment',' Among the seven chests reserved for special purposes was one whereon was inscribed 'Bird-offerings'. V. Shek. VI, 5.');"><sup>15</sup></span> [Can it then be suggested that] R'Oshaia learnt that Mishnah and did not include bird-offerings?
יב מאי קאמר אמר רב חסדא הכי קאמר מותר מנחת חוטא נדבה מותר עשירית האיפה של כהן גדול ירקב
12 But we know that R'Oshaia learnt it and included bird-offerings! - One [chest] was for [the money for] the bird-offerings<span class="x" onmousemove="('comment',' Into this chest those who but needed an offering for the completion of their purification put their money for bird-offerings, and when evening came they could eat consecrated food, resting assured that the priests had of a certainty offered their bird-offerings during the day.');"><sup>16</sup></span> and the other for the surplus money of the bird-offerings.
יג רבה אמר אפי' מותר עשירית האיפה של כהן גדול נמי נדבה אלא מותר לחמי תודה ירקב
13 And why does not R'Oshaia accept Samuel's answer? - Because he agrees with him who says that the surplus of the tenth of an ephah of the High Priest's meal-offering must be left to rot. For it was taught: The surplus of the meal-offering was for freewill-offerings, and the surplus of the meal-offering was left to rot.
יד בפלוגתא מותר עשירית האיפה של כהן גדול רבי יוחנן אמר נדבה רבי אלעזר אמר ירקב
14 What does this mean? - R'Hisda said, It means this: The surplus of the sinner's meal-offering was for freewill-offerings, and the surplus of th tenth of an ephah of the High Priest's meal-offering was left to rot. Rabbah said, Even the surplus of the tenth of an ephah of the High Priest's meal-offering was for freewill-offerings, but [the Baraitha teaches that] the surplus of the cakes of the thank-offering was left to rot.
טו מיתיבי מותר שקלים חולין ומותר עשירית האיפה ומותר קיני זבין וקיני זבות וקיני יולדות וחטאות ואשמות מותריהן נדבה
15 There is also the following dispute [on the matter]: As for the surplus of the tenth of an ephah of the High Priest's meal-offering. R'Johanan said, It was to go for freewill-offerings.
טז מאי לאו מותר עשירית האיפה של כהן גדול
16 R'Eleazar said, It was to be left rot. An objection was raised: [We have learnt:] The surplus of [money set aside for] shekels is free for common use, but the surplus of [money set aside for] the tenth of an ephah, and the surplus of [money set aside for] the bird-offerings of men who had an issue, for the bird-offerings of women who had an issue, for the bird-offerings of women after childbirth, or for sin-offerings or guilt-offerings-their surplus is for freewill-offerings.<span class="x" onmousemove="('comment',' Shek. II,5.');"><sup>17</sup></span>
יז לא מותר מנחת חוטא
17 This refers, does it not, to the surplus of the tenth of an ephah of the High Priest's meal-offering? - No, it refers to the surplus of the sinner's meal-offering.<span class="x" onmousemove="('comment',' Which was also a tenth of an ephah of fine flour.');"><sup>18</sup></span> R'Nahman B'R'Isaac said, The most reasonable view is that of him who holds that the surplus of the tenth of an ephah of the High Priest's meal-offering was left to rot.
יח אמר רב נחמן בר רב יצחק מסתברא כמאן דאמר מותר עשירית האיפה של כהן גדול ירקב
18 For it was taught: [It is written,] He sha put no oil upon it, neither shall he put any frankincense thereon; for it is a sin-offering.<span class="x" onmousemove="('comment',' Lev. V, 11 referring to the sinner's meal-offering.');"><sup>19</sup></span> R'Judah said, 'It' i called a sin-offering, but no other<span class="x" onmousemove="('comment',' Sc. the tenth of an ephah of the High Priest's meal-offering.');"><sup>20</sup></span>
יט דתניא (ויקרא ה, יא) לא ישים עליה שמן ולא יתן עליה לבונה כי חטאת היא אמר רבי יהודה היא קרויה חטאת ואין אחרת קרויה חטאת לימד על עשירית האיפה של כהן גדול שאינה קרויה חטאת וטעונה לבונה
19 is called a sin-offering; this teaches us that the tenth of an ephah of th High Priest's meal-offering is not called a sin-offering and that it requires frankincense. Now since it is not called a sin-offering the surplus thereof must be left to rot.
כ ומדאינה קרויה חטאת מותרה ירקב:
20 <big><b>MISHNAH: </b></big>[IF A MAN SAID,] 'THIS OX SHALL BE A BURNT-OFFERING', AND IT SUFFERED A BLEMISH,<span class="x" onmousemove="('comment',' It is no more fit for sacrifice but it must be sold and another burnt-offering brought with the price thereof.');"><sup>21</sup></span> HE MAY, IF HE SO DESIRES, BRING TWO WITH THE PRICE THEREOF.
כא <big><strong>מתני׳</strong></big> שור זה עולה ונסתאב אם רצה יביא בדמיו שנים שני שוורים אלו עולה ונסתאבו רצה יביא בדמיהן אחד ורבי אוסר
21 [IF HE SAID,] 'THESE TWO OXEN SHALL BE A BURNT-OFFERING', AND THEY SUFFERED A BLEMISH, HE MAY, IF HE SO DESIRES, BRING ONE OX WITH THE PRICE THEREOF. BUT RABBI FORBIDS IT.<span class="x" onmousemove="('comment',' In the first instance; if, however, he did bring two, even Rabbi agrees that it is valid.');"><sup>22</sup></span>
כב איל זה עולה ונסתאב אם רצה יביא בדמיו כבש כבש זה עולה ונסתאב אם רצה יביא בדמיו איל ורבי אוסר:
22 [IF HE SAID,] 'THIS RAM SHALL BE A BURNT-OFFERING, AND IT SUFFERED A BLEMISH, HE MAY, IF HE SO DESIRES, BRING A LAMB WITH THE PRICE THEREOF. [IF HE SAID,] 'THIS LAMB SHALL BE A BURNT-OFFERING'. AND IT SUFFERED A BLEMISH, HE MAY, IF HE SO DESIRES, BRING A RAM WITH THE PRICE THEREOF. BUT RABBI FORBIDS IT.
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