Menachot 45

אמר רבא קסבר רבי יהודה כל שהוא מין במינו ודבר אחר סלק את מינו כמי שאינו ושאינו מינו רבה עליו ומבטלו:

Raba answered, R'Judah is of the opinion that where an element is mixed with like kind and also with another kind, you must disregard the like kind as if it were not there, and the other kind, if more in quantity, will neutralize [the element].<span class="x" onmousemove="('comment',' The case dealt with by R. Judah in our Mishnah is where the handful, which is made up of oil and flour, was mixed with one of the meal-offerings mentioned, which also contains oil. Now the oil in the handful is disregarded, so that the flour of the handful will neutralize the oil of the other meal-offering which it has absorbed, with the result that the handful has had too much oil and is therefore invalid.');">¹</span> It was reported: If [the priest] poured oil on the handful taken from the sinner's meal-offering, R'Johanan maintains it is invalid; but Resh Lakish says, He should in the first instance wipe up with it the remains of the log of oil and then offer it.<span class="x" onmousemove="('comment',' It is the proper thing, maintains Resh Lakish, to scrape up with the handful of the sinner's meal-offering any oil that may be found remaining in the log measure which had been used for some other meal-offering. Accordingly if he actually poured some oil on the handful it is certainly valid.');">²</span>

איתמר קומץ דמנחת חוטא ששמנו רבי יוחנן אומר פסול וריש לקיש אמר הוא עצמו משכשכו בשירי הלוג ומעלהו

But is it not written, He shall put no oil upon it, neither shall he put any frankincense thereon?<span class="x" onmousemove="('comment',' Lev. V, 11.');">³</span> - That verse means that one should not apportion for it a quantity of oil as for the other [meal-offerings].<span class="x" onmousemove="('comment',' Before the taking of the handful. After that, however, he may add a little oil to it.');">⁴</span>

והכתיב (ויקרא ה, יא) לא ישים עליה שמן ולא יתן עליה לבונה ההוא שלא יקבע לה שמן כחברותיה

R'Johanan raised an objection against Resh Lakish. It was taught: If a dry meal-offering was mixed with one mingled with oil, it may be offered up.<span class="x" onmousemove="('comment',' This Tanna applies here the principle laid down by the Rabbis that things which are offered up do not neutralize one another; therefore in this mixture one is not affected by the other, and the whole is offered upon the altar.');">⁵</span>

איתיביה ר' יוחנן לריש לקיש חרב שנתערב בבלול יקריב רבי יהודה אומר לא יקריב מאי לאו קומץ דמנחת חוטא דאיערב בקומץ דמנחת נדבה

R'Judah says, It may not be offered up. presumably the handful of a sinner's meal-offering was mixed with the handful of a freewill meal-offering!<span class="x" onmousemove="('comment',' The former meal-offering being dry, and the latter mingled with oil. Now it is clear that the first Tanna permitted the offering of these meal-offerings only because he holds that things offered up when mixed together do not neutralize each other, so that each is considered as though it were by itself; where, however, oil was poured on to a dry meal-offering they would also declare it to be invalid, contra Resh Lakish.');">⁶</span>

לא מנחת פרים ואילים במנחת כבשים

- No, the meal-offering that is offered with a bullock or with a ram was mixed with the meal-offering that is offered with a lamb,<span class="x" onmousemove="('comment',' The meal-offering offered with a bullock or with a ram is called 'dry' as compared with that offered with a lamb, since the former had two logs of oil to each tenth of an ephah of flour, whereas the latter had three logs of oil to the same quantity of flour.');">⁷</span> But this is expressly stated, viz. , If the meal-offering that is offered with a bullock or with a ram was mixed with the meal-offering that is offered with a lamb, or if a dry meal-offering was mixed with one mingled with oil, it may be offered up.

והא בהדיא קתני לה מנחת פרים ואילים במנחת כבשים וחרב שנתערב בבלול יקרב רבי יהודה אומר לא יקרב פירושי קמפרש לה

R'Judah says, It may not be offered up.<span class="x" onmousemove="('comment',' Thus clearly showing that the second clause is a case quite different from the first, and 'dry' no doubt means the sinner's meal-offering which contains no oil at all.');">⁸</span> - One [clause] merely illustrates the other.

בעי רבא קומץ שמיצה שמנו על גבי עצים מהו חיבורי עולין כעולין דמו או לאו כעולין דמו אמר ליה רבינא לרב אשי לאו היינו דרבי יוחנן וריש לקיש

Raba raised the question: What is the law if oil was squeezed out of the handful on to wood?<span class="x" onmousemove="('comment',' Consequently there would be too little oil in the handful.');">⁹</span> Do we say that whatsoever is joined to the thing offered is like the offering itself,<span class="x" onmousemove="('comment',' Since the wood with the oil on it will be later joined to the handful and together burnt on the altar it is as though the oil were still in the handful so that none of the oil can really be said to be lacking, consequently it is valid. V. Rashi and Tosaf. a.l. for further interpretations.');">¹⁰</span>

דאיתמר המעלה אבר שאין בו כזית ועצם משלימו לכזית רבי יוחנן אמר חייב ריש לקיש אמר פטור

or not? Rabina said to R'Ashi, Is not this question similar to the case disputed by R'Johanan and Resh Lakish?

רבי יוחנן אמר חייב חיבורי עולין כעולין דמו ור"ל אמר פטור חיבורי עולין לאו כעולין דמו

For it was reported: If a man offered up [outside the Temple court] a limb which was not as large as an olive but the bone brought it up to an olive's bulk, R'Johanan says, He is liable [to the penalty of kareth]; but Resh Lakish says, He is not liable. R'Johanan says, He is liable', because what is joined<span class="x" onmousemove="('comment',' Sc. the bone.');">¹¹</span>

תיבעי לר' יוחנן ותיבעי לריש לקיש תיבעי לר' יוחנן עד כאן לא קא אמר ר' יוחנן התם אלא בעצם דמינא דבשר הוא אבל האי דלאו דמינא דקומץ הוא לא

to the thing offered is like the offering itsel 'Resh Lakish says, He is not liable', because what is joined to the thing offered is not like the offering! - Th question can indeed be asked, both according to R'Johanan and according to Resh Lakish. It can be asked according to R'Johanan, for [it may be that] R'Johanan held that view only in regard to the bone, since it is of the same kind as the flesh, but not in regard to [the wood] for it is not of the same kind as the handful.

או דלמא אפי' לריש לקיש לא קא אמר אלא בעצם דבר מפרש הוא ואי פריש לאו מצוה לאהדורי אבל שמן דלאו בר מפרש הוא לא או דלמא לא שנא תיקו:

And Resh Lakish, too, perhaps he held that view only in regard to the bone, since it can become separated,<span class="x" onmousemove="('comment',' I.e., the bone might spring off from the altar.');">¹²</span> and if separated there is no obligation to put it back, but not in regard to the oil<span class="x" onmousemove="('comment',' According to the first interpretation of Rashi which has been adopted here it should read 'the wood', V. Sh. Mek. n. 6.');">¹³</span>

<big><strong>מתני׳</strong></big> שתי מנחות שלא נקמצו ונתערבו זו בזו אם יכול לקמוץ מזו בפני עצמה ומזו בפני עצמה כשירות ואם לאו פסולות

for it cannot be separated. Or perhaps these differences do not count! - The question remains unanswered.

קומץ שנתערב במנחה שלא נקמצה לא יקטיר ואם הקטיר זו שנקמצה עולה לבעלים וזו שלא נקמצה לא עולה לבעלים

<big><b>MISHNAH: </b></big>IF TWO MEAL-OFFERINGS FROM WHICH THE HANDFULS HAD NOT YET BEEN TAKEN WERE MIXED TOGETHER, BUT IT IS STILL POSSIBLE TO TAKE THE HANDFUL FROM EACH SEPARATELY,<span class="x" onmousemove="('comment',' There remained from each meal-offering a quantity sufficient for the taking of the handful that had not mixed with the other.');">¹⁴</span> THEY ARE VALID; OTHERWISE THEY ARE INVALID.

נתערב קומצה בשיריה או בשיריה של חבירתה לא יקטיר ואם הקטיר עולה לבעלים:

IF THE HANDFUL [OF A MEAL-OFFERING] WAS MIXED WITH A MEAL-OFFERING FROM WHICH THE HANDFUL HAD NOT YET BEEN TAKEN, IT<span class="x" onmousemove="('comment',' Sc. the whole mixture. vkcb');">¹⁵</span> MUST NOT BE OFFERED.

<big><strong>גמ׳</strong></big> אמר רב חסדא נבילה בטילה בשחוטה שאי אפשר לשחוטה שתעשה נבילה

IF, HOWEVER, IT WAS OFFERED, THEN THE MEAL-OFFERING FROM WHICH THE HANDFUL HAD BEEN TAKEN DISCHARGES THE OWNER'S OBLIGATION WHILST THE OTHER FROM WHICH THE HANDFUL HAD NOT BEEN TAKEN DOES NOT DISCHARGE THE OWNER'S OBLIGATION. IF THE HANDFUL WAS MIXED WITH THE REMAINDER OF THE MEAL-OFFERING OR WITH THE REMAINDER OF ANOTHER MEAL-OFFERING, IT MUST NOT BE OFFERED; BUT IF IT WAS OFFERED IT DISCHARGES THE OWNER'S OBLIGATION.

ושחוטה אינה בטילה בנבילה שאפשר לנבילה שתעשה שחוטה דלכי מסרחה פרחה טומאתה

<big><b>GEMARA: </b></big>R'Hisda said, Nebelah<span class="x" onmousemove="('comment',' , an animal which had died a natural death or was slaughtered in any manner than that prescribed by Jewish ritual law. The carcass may not be eaten (Deut. XIV, 21) , and it conveys uncleanness by carrying and by contact (Lev. XI, 39, 40) .');">¹⁶</span> meat is neutralized in ritually slaughtered meat,<span class="x" onmousemove="('comment',' If a morsel of nebelah meat was confused with a large quantity of ritually slaughtered meat, it is neutralized in the mixture and is regarded as non-existent, so that whosoever touches this mixture in any part thereof remains clean.');">¹⁷</span>

ורבי חנינא אמר כל שאפשר לו להיות כמוהו אינו בטל וכל שאי אפשר לו להיות כמוהו בטל

since slaughtered meat cannot assume the character of nebelah meat;<span class="x" onmousemove="('comment',' The latter conveys uncleanness, whilst the former does not; the mixture is therefore considered to be a mixture of different kinds (in view of the difference between them as to the law of uncleanness) , so that the one is neutralized in the other according to all views.');">¹⁸</span> ritually slaughtered meat is not neutralized in nebelah meat, since nebelah meat can assume the character of slaughtered meat, for when it has putrified the uncleanness thereof has gone.<span class="x" onmousemove="('comment',' And if a morsel of ritually slaughtered meat was confused with a large quantity of nebelah meat, the whole is regarded as a mixture of like kinds and no neutralization takes place. Consequently if terumah (v. Num. XVIII, 8ff) produce were to be brought into contact with this mixture it would not be unclean of a certainty, but would always be considered to be in a state of doubtful uncleanness, since it might only have touched the morsel of slaughtered meat in the mixture. R. Hisda is of the opinion that it is the neutralizer, i.e., the substance which is in the majority in the mixture, which is to be considered; and if it is, or can become, like the substance which is about to be neutralized, the mixture is then considered to be a mixture of like kinds.');">¹⁹</span>

אליבא דמאן אי אליבא דרבנן הא אמרי עולין הוא דלא מבטלי אהדדי אבל מין במינו בטל

But R'Hanina said, Whatsoever can become like the other is not neutralized, and whatsoever cannot become like the other is neutralized.<span class="x" onmousemove="('comment',' R. Hanina is of the opinion that it is the substance which is about to be neutralized, i.e., the substance which is in the minority in the mixture, which is to be considered, and if it can become like the neutralizer, only then is the mixture considered to be a mixture of like kinds and neutralization does not take place.');">²⁰</span> According to whose view [do they differ]?<span class="x" onmousemove="('comment',' Sc. R. Hisda and R. Hanina.');">²¹</span>

אי אליבא דרבי יהודה והא

It cannot be according to the view of the Rabbis, for they have said that only things which are offered up do not neutralize one another, but in a mixture of like kinds neutralization takes effect.<span class="x" onmousemove="('comment',' So that it is immaterial whether the nebelah meat can become like the slaughtered meat or vice versa, for even if the mixture is a mixture of like kinds neutralization takes effect.');">²²</span> Neither can it be according to R'Judah, for