Menachot 99

מ"מ שבעה הוו אלא תנא בעלמא קאי ומאי כדי לשבת וב' ימים טובים של ר"ה סימנא בעלמא

At all events seven are necessary! - We must say that the Tanna [of that Mishnah] speaks in general,<span class="x" onmousemove="('comment',' I.e., at all times of the year there must be six lambs in readiness, each inspected four days previously, so that whatever the circumstances there would always be sufficient lambs to last for three days. The expression used by the Tanna 'sufficient for a Sabbath and the two Festival days of the New Year' is merely a mnemonic suggesting the number six. To ensure that every day there would be at least six lambs inspected four days previously it was necessary at the dedication of the Temple, when sacrifices commenced, to have twelve lambs each inspected free from blemish four days previously. On the following day two lambs were taken from the twelve for the Daily Offering and two other lambs, inspected on this day, were added; and so regularly on subsequent days. After four days the lambs added on the first day belonged to the category of lambs inspected four days previously, and on the fifth day two more were added to this class and so on. So Rashi; but v. com. of R. Gershom and also Rashi's interpretation in 'Ar. ');">¹</span> and the expression 'sufficient for a Sabbath and the two Festival days of the New Year' serves merely as a mnemonic.

דיקא נמי דקתני כדי לשבת ולא קתני לשבת ולב' ימים טובים של ר"ה ש"מ:

This can indeed be proved [from the wording]; for it reads, 'Sufficient for a Sabbath', and not 'For the Sabbath and the two Festival days of the New Year'. This is conclusive.

לא הקריבו כבש בבוקר וכו' אמר ר"ש וכולה היתה קריבה בין הערבים שאין מחנכין את מזבח הזהב אלא בקטרת הסמים: חינוך מאן דכר שמיה

EVEN THOUGH THEY DID NOT OFFER THE LAMB IN THE MORNING. R'SIMEON SAID THE WHOLE OF IT WAS BURNT TOWARDS EVENING, FOR THE GOLDEN ALTAR WAS DEDICATED ONLY BY THE INCENSE OF SPICES.

חסורי מיחסרא והכי קתני לא הקריבו כבש בבקר לא יקריבו בין הערבים במה דברים אמורים שלא נתחנך המזבח אבל נתחנך המזבח יקריבו בין הערבים

Who speaks of dedication here? - A clause has been omitted and it really should read as follows: EVEN THOUGH THEY DID NOT OFFER THE LAMB IN THE MORNING, they must not offer the lamb towards evening. This is the rule only if the altar had not been dedicated,<span class="x" onmousemove="('comment',' The altar had only recently been erected and sacrifices had not yet been offered thereon.');">²</span>

אר"ש אימתי בזמן שהיו אנוסין או שוגגין אבל אם היו מזידין לא הקריבו כבש בבקר לא יקריבו בין הערבים לא הקטירו קטרת בבקר יקטירו בין הערבים

but if the altar had once been dedicated, THEY MUST OFFER [THE LAMB] TOWARDS EVENING.<span class="x" onmousemove="('comment',' Even though the morning offering had been omitted.');">³</span> R'SIMEON SAID, WHEN IS THIS?

מנא הני מילי דת"ר (שמות כט, לט) ואת הכבש השני תעשה בין הערבים שני בין הערבים ולא ראשון בין הערבים

ONLY WHEN THEY HAD ACTED UNDER CONSTRAINT OR IN ERROR, BUT IF THEY ACTED DELIBERATELY AND DID NOT OFFER THE LAMB IN THE MORNING THEY MAY NOT OFFER [THE LAMB] TOWARDS EVENING. IF THEY DID NOT BURN THE INCENSE IN THE MORNING THEY BURN IT TOWARDS EVENING.

במד"א שלא נתחנך המזבח אבל נתחנך המזבח אפילו ראשון בין הערבים

Whence is this derived? From the following which our Rabbis taught: It is written, And the second lamb thou shalt offer towards evening:<span class="x" onmousemove="('comment',' Ex. XXIX, 39.');">⁴</span>

אמר ר"ש אימתי בזמן שהיו אנוסין או שוגגין אבל אם היו מזידין לא הקריבו כבש בבקר לא יקריבו בין הערבים לא הקטירו קטרת בבוקר יקטירו בין הערבים

the second is to be offered towards evening but the first may not be offered towards evening. This is so only if the altar had not been dedicated, but if the altar had once been dedicated, even the first lamb may be offered towards evening.

וכי כהנים חטאו מזבח בטל אמר רבא ה"ק לא יקריבו הן אבל אחרים יקריבו

R'Simeon said, When is this? Only when they had acted under constraint or in error, but if they acted deliberately and did not offer the lamb in the morning they must not offer the lamb towards evening; if they did not burn the incense in the morning they burn it towards evening.

לא הקטירו קטרת בבקר יקטירו בין הערבים דכיון דלא שכיחא ומעתרא חביבא להו ולא פשעי:

['If they did not offer the lamb in the morning, they must not offer the lamb towards evening'].<span class="x" onmousemove="('comment',' V. Glosses of Bah, n. 1.');">⁵</span> Is the altar to be idle because the priests have been remiss? - Raba explained, It means, They<span class="x" onmousemove="('comment',' Sc. those priests who had been negligent and had omitted to offer the morning offering.');">⁶</span>

אמר ר"ש וכולה היתה קריבה בין הערבים שאין מחנכין את מזבח הזהב אלא בקטרת הסמים של בין הערבים וכו': והתניא בקטרת הסמים של שחר תנאי היא

must not offer it, but other priests should offer it.' If they did not burn the incense in the morning, they burn it towards evening'.

אמר אביי מסתברא כמ"ד בקטרת הסמים של בין הערבים דכתיב (שמות ל, ז) בבקר בבקר בהיטיבו את הנרות יקטירנה

For since it is not so frequent,<span class="x" onmousemove="('comment',' Incense was offered only twice daily whereas burnt-offerings were frequent all the day.');">⁷</span> and moreover it enriches,<span class="x" onmousemove="('comment',' Sc. the priest that offered the incense; v. Yoma 26a.');">⁸</span>

אי לאו דעבד הדלקה מאורתא הטבה בצפרא מהיכא

it is therefore most dear to them and they would not be remiss about it.<span class="x" onmousemove="('comment',' And therefore even though it did happen that the priest had omitted to offer the morning incense, he may nevertheless offer the incense in the evening.');">⁹</span> R'SIMEON SAID, THE WHOLE OF IT WAS BURNT TOWARDS EVENING, FOR THE GOLDEN ALTAR WAS DEDICATED ONLY BY THE INCENSE OF SPICES OFFERED TOWARDS EVENING etc. But it has been taught: Only by the incense of spices offered in the morning! - Tannaim differ on this point.

ולמ"ד בקטרת הסמים של שחר גמר ממזבח העולה מה להלן בתמיד של שחר אף כאן בקטרת הסמים של שחר:

Abaye said, It is more logical to accept the view of him who says, 'Only by the incense of spices offered towards evening', for it is written, Every morning when he dresseth the lamps he shall burn it,<span class="x" onmousemove="('comment',' Ibid. XXX, 7.');">¹⁰</span> and how can he dress [the lamps] in the morning If they were not kindled the previous evening?<span class="x" onmousemove="('comment',' Obviously then the candlestick was dedicated and inaugurated for use in the evening, and so it was too with the inauguration of the incense offering, for it is written (ibid. 8) : And when Aaron lighteth the lamps towards evening he shall burn it.');">¹¹</span>

ולא את השלחן אלא בלחם הפנים בשבת: אלא בחול איחנוכי הוא דלא מחנך הא קדושי מיקדיש

But he who says, 'Only by the incense of spices offered in the morning', infers it from the altar for burnt-offering: as that was dedicate by the morning Daily Offering so the golden altar was dedicated by the incense of spices offered in the morning. THE TABLE ONLY BY THE SHEWBREAD ON THE SABBATH.

היא גופה קמ"ל דחינוך וקידוש דשלחן בשבת הוא כדקתני סיפא ולא את המנורה אלא בשבעה נרותיה בין הערבים:

Does this mean to say that [the table] was not dedicated thereby,<span class="x" onmousemove="('comment',' If the Shewbread was placed on the table on a weekday.');">¹²</span> but that it nevertheless hallowed it?<span class="x" onmousemove="('comment',' But this is not correct for we have learnt (infra 100a) that the placing of the Shewbread on the table on a weekday does in no wise hallow the bread.');">¹³</span>

ת"ר זהו קטרת שעלתה ליחיד על מזבח החיצון והוראת שעה היתה היכא אמר רב פפא בנשיאים

- It really teaches us that the dedication of the table and the hallowing [of the bread] was only on the Sabbath, as it reads in the last clause: AND THE CANDLESTICK ONLY BY [THE KINDLING OF] ITS SEVEN LAMPS TOWARDS EVENING.<span class="x" onmousemove="('comment',' And as the entire service of the Candlestick, i.e., the kindling of its lamps, was to be at its dedication in the evening, so the entire service in connection with the table, i.e., the hallowing of the bread, must be at its dedication on the Sabbath.');">¹⁴</span> Our Rabbis taught: That was [the only case of] an offering of incense which was offered by an individual upon the outer altar, and it was a special ruling.<span class="x" onmousemove="('comment',' Lit., 'a decision for the hour'.');">¹⁵</span>

אלא יחיד על מזבח החיצון הוא דלא הא על מזבח הפנימי מקריב ותו על מזבח החיצון יחיד הוא דלא הא ציבור מקרבו

To what [does it refer]? - R'Papa said, [To incense-offering] by the princes [of the tribes].<span class="x" onmousemove="('comment',' Cf. Num. VII, 12ff.');">¹⁶</span> Does this mean then that an individual may not offer [incense] upon the outer altar but he may upon the inner altar?

והתניא יכול יהא יחיד מתנדב ומביא כיוצא בה נדבה וקורא אני בה (דברים כג, כד) מוצא שפתיך תשמר ועשית ת"ל (שמות ל, ט) לא תעלו עליו קטרת זרה

And furthermore, that an individual may not offer incense upon the outer altar but the community may? Behold it was taught: One might think that an individual may make a freewill-offering [of incense] in the same manner<span class="x" onmousemove="('comment',' As the princes of the tribes did at the dedication of the altar.');">¹⁷</span>

יכול לא יהא יחיד מביא שאין מביא חובתו כיוצא בה

and offer it, for I would apply the verse, That which is gone out of thy lips thou shalt observe and do,<span class="x" onmousemove="('comment',' Deut. XXIII, 24.');">¹⁸</span> Holy Writ therefore says, Ye shall not offer strange incense thereon.<span class="x" onmousemove="('comment',' Ex. XXX, 9.');">¹⁹</span> One might further think that an individual may not offer it since he does not offer the like as an obligation,