Menachot 95

והשאר נאכלות בפדיון אמרוה רבנן קמיה דרב חסדא הא דלא כרבי

and the other [two] may be eaten after redemption. The Rabbis who recited this in the presence of R'Hisda said, This surely does not agree with Rabbi's view,<span class="x" onmousemove="('comment',' But it agrees with the view of R. Eleazar son of R. Simeon who holds that it is the sprinkling that hallows the loaves, accordingly none of the loaves have as yet been hallowed, and therefore any two may be taken for the offering and the other two redeemed like all holy things consecrated for their value only.');">¹</span>

דאי רבי כיון דאמר שחיטה מקדשא דפריק להו היכא

for according to Rabbi who holds that the slaughtering hallows [the loaves], where can they be redeemed?<span class="x" onmousemove="('comment',' Two of these loaves have already been hallowed by the slaughtering of the lambs and two have not, and the latter are therefore to be redeemed. The difficulty, however, is as to the place of the redemption, since the hallowed loaves are not distinguished and separated from the others.');">²</span> If they are [all taken] outside [the Sanctuary], and redeemed there, they<span class="x" onmousemove="('comment',' The hallowed loaves.');">³</span>

אי דפריק להו מאבראי כיון דכתיב לפני ה' איפסיל להו ביוצא אי גוואי הא מעייל חולין לעזרה

become at once invalid for having been taken out, for it is written, Before the Lord;<span class="x" onmousemove="('comment',' Lev. XXIII, 20.');">⁴</span> and if inside,<span class="x" onmousemove="('comment',' I.e., the redemption is to take place inside the Sanctuary and all four loaves are to be eaten inside, since it is not known which are the hallowed and which the redeemed loaves.');">⁵</span>

אמר להו רב חסדא לעולם כרבי ופריק להו גוואי וחולין ממילא קא הוויין

one is thus bringing unconsecrated food into the Sanctuary! Thereupon R'Hisda said to them, It is indeed in agreement with Rabbi's view and [the loaves] are actually redeemed inside [the Sanctuary], for they became unconsecrated of themselves.<span class="x" onmousemove="('comment',' There is no transgression committed here, for the loaves only become unconsecrated when already in the Sanctuary.');">⁶</span> Rabina said to R'Ashi, But it has been taught that when they are redeemed they must be redeemed outside [the Sanctuary] only! - He replied, That [Baraitha] is clearly in agreement with the view of R'Eleazar son of R'Simeon,<span class="x" onmousemove="('comment',' Who maintains that the slaughtering of the lambs does not hallow the loaves, consequently, at any time before the sprinkling of the blood, two loaves can be selected to be hallowed for the offering, and the remaining two must be redeemed outside the Sanctuary.');">⁷</span>

אמר ליה רבינא לרב אשי והתניא כשהוא פודן אין פודן אלא בחוץ

for according to Rabbi they would at once become invalid on being taken out. R'Aha the son of Raba said to R'Ashi, Shall we say that [in this Baraitha] we have a refutation of R'Johanan's view?

הא ודאי רבי אלעזר בר' שמעון היא דאי רבי הא איפסלו להו ביוצא

For it was stated: If the thank-offering was slaughtered [accompanied] by eighty cakes,<span class="x" onmousemove="('comment',' Instead of the prescribed forty.');">⁸</span> Hezekiah said, Forty out of the eighty are hallowed; but R'Johanan said, Not even forty out of the eighty are hallowed!<span class="x" onmousemove="('comment',' The foregoing Baraitha which states that two out of the four loaves are hallowed thus conflicts with R. Johanan's view.');">⁹</span>

אמר ליה רב אחא בריה דרבא לרב אשי לימא תיהוי תיובתיה דר' יוחנן מיהא דאיתמר תודה ששחטה על שמונים חלות חזקיה אמר קדשו ארבעים מתוך שמונים ור' יוחנן אמר לא קדשו ארבעים מתוך שמונים

- Was it not also reported thereon that R'Zera said, All agree that where [the slaughterer] declared, 'Let forty out of the eighty be hallowed', they are hallowed? Then here, too, we will say that he declared, 'Let two out of the four be hallowed'.

ולאו מי איתמר עלה אמר רבי זירא הכל מודים היכא דאמר ליקדשו ארבעים מתוך שמונים דקדשה הכא נמי דאמר ליקדשו תרתי מתוך ארבע

R'Hanina of Tirta<span class="x" onmousemove="('comment',' Obermeyer, Die Landschaft Babylonian, p. 185, identifies it with Tirastan in the region of Mahuza.');">¹⁰</span> recited before R'Johanan: If four lambs were slaughtered [on the Pentecost accompanied] by two loaves, two of the lambs should [first] be drawn to one side and their blood sprinkled under another name,<span class="x" onmousemove="('comment',' These lambs may be eaten in accordance with the principle, 'Every offering offered under another name');">¹¹</span>

תני ר' חנינא טירתא קמיה דר' יוחנן שחט ארבעה כבשים על ב' חלות מושך שנים מהן וזורק דמן שלא לשמן

for if you do not decide to act in this way<span class="x" onmousemove="('comment',' But sprinkle the blood of the first pair of lambs for the Pentecost-offering.');">¹²</span> you forfeit the last [pair of lambs].<span class="x" onmousemove="('comment',' The second pair of lambs would now be invalid and would be forbidden to be eaten, for since they were at one time fit to be offered under their own name, and indeed were slaughtered as such, but are now rejected, they cannot be valid if offered under another name. V. supra p. 288.');">¹³</span>

שאם אי אתה אומר כך הפסדת את האחרונים

Thereupon R'Johanan said to him, Should we bid a man, 'Arise and sin, so that you may thereby obtain a benefit'?<span class="x" onmousemove="('comment',' I.e., in order to save two lambs, that they may be eaten, a sin is deliberately committed by offering a sacrifice under some other name.');">¹⁴</span> Surely we have learnt:<span class="x" onmousemove="('comment',' Zeb. 77a.');">¹⁵</span>

אמר לו ר' יוחנן וכי אומר לו לאדם עמוד וחטא בשביל שתזכה

If the limbs of a sin-offering<span class="x" onmousemove="('comment',' That are consumed by the priests.');">¹⁶</span> were mixed with the limbs of a burnt-offering,<span class="x" onmousemove="('comment',' That are burnt upon the altar.');">¹⁷</span>

והתנן אברי חטאת שנתערבו באברי עולה ר' אליעזר אומר יתנו למעלה ורואה אני את בשר חטאת למעלה כאילו היא עצים וחכמים אומרים תעובר צורתן ויצאו לבית השריפה

R'Eliezer says, Let them all be put above [upon the altar], for I regard the flesh of the sin-offering that is above as wood. But the Sages say, Their appearance must first be spoilt<span class="x" onmousemove="('comment',' I.e., all the limbs must be kept overnight.');">¹⁸</span>

אמאי לימא עמוד וחטא בשביל שתזכה

and they must all be taken away to the place of burning. But why?<span class="x" onmousemove="('comment',' Why should everything be burnt?');">¹⁹</span>

עמוד וחטא בחטאת בשביל שתזכה בחטאת אמרינן עמוד וחטא בחטאת בשביל שתזכה בעולה לא אמרינן

Should we not say, 'Arise and sin, so that you may thereby obtain a benefit'?<span class="x" onmousemove="('comment',' One should commit the sin of burning the limbs of a sin-offering upon the altar for the sake of the limbs of the burnt-offering, so that the latter be rendered acceptable.');">²⁰</span> - We would say, 'Arise and sin with the sin-offering so that you may thereby obtain some benefit in regard to the sin-offering itself',<span class="x" onmousemove="('comment',' And likewise with the lambs of Pentecost: a sin is committed by sprinkling the blood of the lambs under another name and the advantage is thereby gained that these lambs may be eaten.');">²¹</span>

ובחדא מילתא מי אמר והא תניא כבשי עצרת ששחטן שלא לשמן או ששחטן בין לפני זמנן בין לאחר זמנן הדם יזרק והבשר יאכל

but we would not say, 'Arise and sin with the sin-offering so that you may thereby obtain a benefit in regard to the burnt-offering'. And do we say it of one subject?<span class="x" onmousemove="('comment',' I.e., where both the sin committed and advantage gained relate to the same thing.');">²²</span>

ואם היתה שבת לא יזרוק ואם זרק הורצה להקטיר אימורין לערב

But it was taught:<span class="x" onmousemove="('comment',' Bez 20b; Naz. 28b.');">²³</span> If the lambs of Pentecost were slaughtered under another name, or if they were slaughtered either before or after the proper time,<span class="x" onmousemove="('comment',' Sc. the Festival.');">²⁴</span>

ואמאי לימא עמוד חטא בשביל שתזכה

the blood is to be sprinkled<span class="x" onmousemove="('comment',' Under another name.');">²⁵</span> and the flesh may be eaten.

עמוד חטא בשבת כדי שתזכה בשבת אמרינן עמוד חטא בשבת כדי שתזכה בחול לא אמרינן

If [the Festival] was on the Sabbath, the blood must not be sprinkled;<span class="x" onmousemove="('comment',' For since the offering is no longer on behalf of the community the services in connection therewith do not supersede the Sabbath laws.');">²⁶</span> if, however, is valid and may be eaten', v.

ובתרתי מילי לא אמר והתנן חבית של תרומה שנשברה בגת העליונה ובתחתונה חולין טמאין מודה רבי אליעזר ור' יהושע שאם יכול להציל ממנה רביעית בטהרה יציל

Zeb.<span class="x" onmousemove="('comment',' The second pair of lambs would now be invalid and would be forbidden to be eaten, for since they were at one time fit to be offered under their own name, and indeed were slaughtered as such, but are now rejected, they cannot be valid if offered under another name. V. supra p. 288.');">¹³</span> a; and the second pair of lambs will Serve for the Pentecost-offering together with the two loaves.

ואם לאו ר' אליעזר אומר

it was sprinkled, the sacrifice is acceptable, but the sacrificial portions must b burnt after dark. But why? Should we not say, 'Arise and sin, so that you may gain an advantage'?<span class="x" onmousemove="('comment',' Let the sin of sprinkling the blood on the Sabbath be committed so as to gain the advantage of burning the sacrificial portions upon the altar after the Sabbath and then the flesh would be permitted to be eaten.');">²⁷</span> - We would say, 'Arise and sin on the Sabbath so that you may gain an advantage on the Sabbath',<span class="x" onmousemove="('comment',' I.e., the advantage gained must be enjoyed on the same day as the commission of the sin, as is the case with the lambs of Pentecost, v. supra, p. 290, n. 10.');">²⁸</span> but we would not say, 'Arise and sin on the Sabbath so that you may gain an advantage on a weekday'. And do we not say it of two subjects?<span class="x" onmousemove="('comment',' I.e., to sin in one thing so as to gain an advantage in another.');">²⁹</span> But we have learnt:<span class="x" onmousemove="('comment',' Ter. VIII, 9; Pes. 15a.');">³⁰</span> If a barrel [of wine of terumah] was broken in the upper part of the winepress and in the lower part there was unclean [ordinary wine], R'Eliezer and R'Joshua agree that if a man can save a quarter [log] of it in cleanness he must save it;<span class="x" onmousemove="('comment',' He must endeavour to obtain clean vessels so long as he can save a quarter log of the terumah wine, although in the meantime the terumah wine is flowing down and mixing with the unclean non-terumah wine, thereby rendering the entire mixture absolutely unfit.');">³¹</span> but if not, R'Eliezer says,