Menachot 88

(ישעיהו לח, טז) ה' עליהם יחיו ולכל בהן חיי רוחי ותחלימני והחייני:

The Lord upon them, they shall live, and altogether therein is the life of my spirit; wherefore recover Thou me, and make me to live.<span class="x" onmousemove="('comment',' Isa. XXXVIII, 16. The opening of this verse is interpreted in reference to the tefillin thus: They that hear upon them the name of the Lord (i.e. that wear the tefillin) shall live.');">¹</span>

<big><strong>מתני׳</strong></big> הסולת והשמן אין מעכבין את היין ולא היין מעכבן המתנות שעל המזבח החיצון אין מעכבות זו את זו:

<big><b>MISHNAH: </b></big>THE [ABSENCE OF THE] FINE FLOUR AND THE OIL DOES NOT INVALIDATE THE WINE,<span class="x" onmousemove="('comment',' The reference is to the drink-offerings which accompanied most important animal sacrifices; v. Num. XV, 4ff. The absence of one component part does not prevent the offering of the other.');">²</span>

<big><strong>גמ׳</strong></big> ת"ר (במדבר כט, יח) ומנחתם ונסכיהם הבא מנחה ואחר כך הבא נסכים רבי אומר זבח ונסכים הבא זבח ואחר כך הבא נסכים

NEITHER DOES THE [ABSENCE OF THE] WINE INVALIDATE THEM.

ורבי נמי הכתיב ומנחתם ונסכיהם ההוא מיבעי למנחתם ונסכיהם בלילה ומנחתם ונסכיהם אפילו למחר

THE [OMISSION OF ONE OF THE] SPRINKLINGS [OF THE BLOOD] ON THE OUTER ALTAR DOES NOT INVALIDATE THE REST.<span class="x" onmousemove="('comment',' I.e., the omission of one sprinkling does not render the ceremony invalid, since the sacrifice is valid if the blood was sprinkled with but one act of sprinkling. V. Zeb. 36b.');">³</span>

ורבנן נמי הכתיב זבח ונסכים ההוא מיבעי ליה לכדזעירי דאמר זעירי אין נסכים מתקדשין אלא בשחיטת הזבח

<big><b>GEMARA: </b></big>Our Rabbis taught: It is written, And their meal-offering and their drink-offerings,<span class="x" onmousemove="('comment',' Ibid. XXIX, 18.');">⁴</span>

ורבי נמי מיבעי ליה לכדזעירי ורבנן נמי מיבעי להו למנחתם ונסכיהם בלילה ומנחתם ונסכיהם אפי' למחר

that is, you must first offer the meal-offering and then the drink-offering.<span class="x" onmousemove="('comment',' In this passage 'drink-offering' (in the sing.) refers only to the wine libation.');">⁵</span>

אלא היינו טעמייהו דרבנן דכתיב (ויקרא כג, לז) עולה ומנחה ורבי נמי הכתיב עולה ומנחה

Rabbi says, It is written, A sacrifice and drink-offerings,<span class="x" onmousemove="('comment',' Lev. XXIII, 37.');">⁶</span>

אלא בבאים עם הזבח דכ"ע לא פליגי דמנחה ואחר כך נסכים דהכתיב עולה ומנחה כי פליגי בבאין בפני עצמן רבנן סברי מדבאין עם הזבח מנחה ואחר כך נסכים בפני עצמן נמי מנחה ואחר כך נסכים

that is, you must first offer the sacrifice and then the drink-offering.<span class="x" onmousemove="('comment',' Which is to be followed by the meal-offering.');">⁷</span>

ורבי התם הוא דאיידי דאתחיל באכילה גמר לה לכולא מילתא דאכילה אבל בפני עצמן נסכים עדיפי הואיל דמיתאמרא שירה עלייהו:

But [against] Rabbi [it will be asked]: Is it not written, 'And their meal-offering and their drink-offerings'? - That verse he requires for the teaching that their meal-offering and their drink-offerings may be offered at night and that their meal-offering and their drink-offerings may be offered even on the following day.<span class="x" onmousemove="('comment',' Provided they were not hallowed in a vessel of ministry on the previous day. Cf. Tem. 14a.');">⁸</span>

המתנות שעל מזבח החיצון אין מעכבות זו את זו:

And [against] the Rabbis [it will be asked]: Is it not written, 'A sacrifice and drink-offerings'? - That verse they require for Ze'iri's teaching; for Ze'iri said, The drink-offerings become hallowed only by the slaughtering of the animal-offering.<span class="x" onmousemove="('comment',' But before the slaughtering of the animal the drink-offerings designated for this sacrifice may be used for another.');">⁹</span>

ת"ר מנין לכל הניתנין על מזבח החיצון שנתנן במתנה אחת שכיפר שנאמר (דברים יב, כז) ודם זבחיך ישפך על מזבח ה' אלהיך:

And does not Rabbi also require that verse for Ze'iri's teaching?

<big><strong>מתני׳</strong></big> הפרים והאילים והכבשים (והשעירים) אינן מעכבין זה את זה ר' שמעון [אומר] אם היו להם פרים מרובים ולא היו להם נסכים יביא פר אחד ונסכים ולא יקריבו כולם בלא נסכים:

And do not the Rabbis also require the other verse for the teaching that their meal-offering and their drink-offerings may be offered at night and that their meal-offering and their drink-offerings may be offered even on the following day?<span class="x" onmousemove="('comment',' Since both the verses cited are required for the special teachings, neither can draw any inference therefrom as to the priority of the meal-offering over the drink-offering, or vice versa.');">¹⁰</span>

<big><strong>גמ׳</strong></big> הני פרים וכבשים דהיכא אילימא דחג (במדבר כט, ו) כמשפט כמשפטם כתיב בהו

- In truth this is the reason for the Rabbis' view; it is written, A burnt-offering and a meal-offering.<span class="x" onmousemove="('comment',' Lev. XXIII, 37. Hence the meal-offering follows immediately after the animal-offering.');">¹¹</span>

אלא דר"ח ועצרת דחומש הפקודים

And [against] Rabbi [then it will be asked]: Is it not written, A burnt-offering and a meal-offering? - Rather [this is the true position]: When the drink-offerings accompany the sacrifice all are agreed that the meal-offering is offered first and it is followed by the drink-offering, for it is written, 'A burnt-offering and a meal-offer They only differ where they are offered as an offering by themselves; the Rabbis are of the opinion that just as when they accompany the sacrifice the meal-offering is offered first and then the drink-offering, so it is, too, when they are offered by themselves, namely, the meal-offering is offered first and then the drink-offering. Rabbi, however, distinguishes thus: only there [where they accompany the sacrifice does the meal-offering precede the drink-offering] for since the offering began with what is eaten<span class="x" onmousemove="('comment',' Sc. solid food; i.e., the flesh of the sacrifice which is burnt upon the altar.');">¹²</span> one should continue with what is eaten;<span class="x" onmousemove="('comment',' Sc. the meal-offering. which is also solid food consumed by the altar.');">¹³</span> but where they are offered as an offering by themselves the drink-offering takes the first place, since the Psalm is sung [by the Levites] over it.<span class="x" onmousemove="('comment',' V. 'Ar. 11a.');">¹⁴</span> THE [OMISSION OF ONE OF THE] SPRINKLINGS [OF THE BLOOD] ON THE OUTER ALTAR DOES NOT INVALIDATE THE REST. Our Rabbis taught: Whence do we know that any offering whose blood must be sprinkled on the outer altar effects atonement even if it is sprinkled with but one act of sprinkling? From the verse, And the blood of thy sacrifices shall be poured out against the altar of the Lord thy God.<span class="x" onmousemove="('comment',' Deut. XII, 27. The expression 'poured out' suggests one act of sprinkling.');">¹⁵</span> <big><b>MISHNAH: </b></big>THE [ABSENCE OF EITHER THE] BULLOCKS OR THE RAMS OR THE LAMBS DOES NOT INVALIDATE THE OTHERS.<span class="x" onmousemove="('comment',' Each may be offered by itself in the absence of the others.');">¹⁶</span> R'SIMEON SAID, IF THEY HAD [MEANS ENOUGH FOR THE] MANY BULLOCKS BUT HAD NOT [MEANS ENOUGH FOR] THE DRINK-OFFERINGS, THEY SHOULD BRING ONE BULLOCK AND ITS DRINK-OFFERINGS AND SHOULD NOT OFFER THEM ALL WITHOUT DRINK-OFFERINGS. <big><b>GEMARA: </b></big>Which bullocks and lambs are meant? Will you say those of the Feast [of Tabernacles]?<span class="x" onmousemove="('comment',' On each day of this Festival bullocks and lambs were offered; v. Num. XXIX, 12ff.');">¹⁷</span> But there is written of them, After the ordinance,<span class="x" onmousemove="('comment',' Ibid. 18 and 33. These terms imply precision and the indispensability of every item prescribed.');">¹⁸</span> After the ordinance!<span class="x" onmousemove="('comment',' Ibid. 18 and 33. These terms imply precision and the indispensability of every item prescribed.');">¹⁸</span> - We must therefore say that those of the New Moon and of Pentecost are meant, which are ordained in the Book of Numbers.<span class="x" onmousemove="('comment',' The reference is to the Musaf or additional offerings of the New Moon and of Pentecost, consisting in each case of two bullocks, one ram and seven lambs; cf. ibid. XXVIII, 11 and 27.');">¹⁹</span>