Temurah 27

Chapter 27

א מתני׳ <big>יש</big> בקרבנות יחיד שאין בקרבנות הציבור ויש בקרבנות הציבור שאין בקרבנות היחיד שקרבנות היחיד עושין תמורה ואין קרבנות הציבור עושין תמורה

1 THERE ARE [LAWS RELATING] TO THE SACRIFICES OF AN INDIVIDUAL WHICH DO NOT APPLY TO CONGREGATIONAL SACRIFICES AND [LAWS RELATING] TO CONGREGATIONAL SACRIFICES WHICH DO NOT APPLY TO THE SACRIFICES OF INDIVIDUALS. FOR SACRIFICES OF AN INDIVIDUAL CAN EFFECT EXCHANGE WHEREAS CONGREGATIONAL SACRIFICES CANNOT EFFECT EXCHANGE; SACRIFICES OF AN INDIVIDUAL CAN BE BOTH MALES AND FEMALES, WHEREAS CONGREGATIONAL SACRIFICES CAN BE ONLY MALES;<span class="x" onmousemove="('comment',' For the majority of such sacrifices are burnt-offerings and a burnt-offering must be a male animal. A congregation also do not bring peace-offerings, save lambs on Pentecost and these are males. Also their sin-offerings are he-goats.');">1

ב קרבנות היחיד נוהגות בין בזכרים בין בנקבות וקרבנות הציבור אין נוהגין אלא בזכרים קרבנות היחיד חייבין באחריותן ובאחריות נסכיהם וקרבנות הציבור אין חייבין באחריותן ולא באחריות נסכיהן אבל חייבין באחריות נסכיהן משקרב הזבח

2 RESPONSIBILITY REMAINS2 FOR THE SACRIFICES OF INDIVIDUALS<span class="x" onmousemove="('comment',' Some of these offerings have a fixed time for their sacrifice and even if their time is passed the offering is not void, e.g., the sacrifice of a leper after the eighth day from his cleanliness, or that of a woman after childbirth. In the case, however, of congregational sacrifices which have appointed times, if their time has passed the sacrifices are void.');">3

ג יש בקרבנות הציבור מה שאין בקרבנות יחיד שקרבנות הציבור דוחין את השבת ואת הטומאה וקרבנות יחיד אינן דוחות לא את השבת ולא את הטומאה

3 AND4 THEIR DRINK-OFFERINGS, WHEREAS RESPONSIBILITY DOES NOT REMAIN FOR CONGREGATIONAL SACRIFICES NOR FOR THEIR DRINK-OFFERINGS, ALTHOUGH RESPONSIBILITY REMAINS FOR THEIR DRINK-OFFERINGS WHEN THE SACRIFICE IS OFFERED UP.5

ד א"ר מאיר והלא חביתי כ"ג ופר של יוה"כ קרבנות היחיד הן ודוחין את השבת ואת הטומאה אלא שזמנו קבוע

4 THERE ARE [LAWS RELATING] TO CONGREGATIONAL SACRIFICES WHICH DO NOT APPLY TO THE SACRIFICES OF INDIVIDUALS, FOR CONGREGATIONAL SACRIFICES SUPERSEDE THE SABBATH AND [THE LAWS] OF RITUAL UNCLEANNESS6 WHEREAS SACRIFICES OF INDIVIDUALS DO NOT SUPERSEDE EITHER THE SABBATH OR [THE LAWS] OF RITUAL UNCLEANNESS. SAID R'MEIR: BUT ARE THERE NOT THE CASES OF THE OFFERING OF THE BAKED CAKES OF A HIGH PRIEST7

ה <big>גמ׳</big> קרבן יחיד עושה תמורה כו' וכללא הוא והרי עופות דקרבן יחיד ואין עושה תמורה כי קתני בבהמה קתני

5 AND THE BULLOCK FOR THE DAY OF ATONEMENT8 WHICH ARE SACRIFICES OF INDIVIDUALS AND YET SUPERSEDE THE SABBATH AND [THE LAWS] OF RITUAL UNCLEANNESS? THE MATTER THEREFORE DEPENDS ON [WHETHER] THE TIME [FOR THE OFFERING UP] IS FIXED.<span class="x" onmousemove="('comment',' The superseding of the Sabbath and ritual uncleanness is determined not by whether a sacrifice is of an individual or congregation, but whether there exists a set time for the particular sacrifice.');">9 <big>GEMARA: </big>SACRIFICES OF AN INDIVIDUAL CAN EFFECT EXCHANGE etc. But is this a general rule?

ו והרי ולד דקרבן יחיד הוא ואין עושה תמורה הא מני רבי יהודה היא דאמר הולד עושה תמורה

6 Is there not the case of birds which are a sacrifice of an individual and yet they do not effect exchange? - [The Mishnah]10 speaks only of animals.

ז והרי תמורה עצמה דקרבן יחיד היא ואין תמורה עושה תמורה כי קתני בעיקר זיבחא קתני

7 But is there not the case of the offspring of a dedicated animal which is a sacrifice of an individual and yet does not effect exchange? - This view represents the opinion of R'Judah who says: The offspring of a dedicated animal effects exchange. But is there not the case of a substitute itself which is a sacrifice of an individual and a substitute cannot effect an exchange?11

ח השתא דאתית להכי אפילו תימא רבנן בעיקר זיבחא קתני

8 - [The Mishnah] only refers to the principal sacrifice.12

ט קרבנות היחיד נוהגות בין בזכרים בין בנקבות וכללא הוא והרי עולה דקרבן יחיד וזכר אתיא נקבה לא אתיא

9 And now that you have arrived at this explanation,13 you can even say that [the Mishnah] will be in agreement with the opinion of the Rabbis,14 for [the Mishnah] only refers to the principal sacrifice.15

י האיכא עולת העוף דתניא תמות וזכרות בבהמה ואין תמות וזכרות בעופות

10 SACRIFICES OF AN INDIVIDUAL CAN BE BOTH MALES AND FEMALES. But is this a general rule?16

יא והרי חטאת דקרבן יחיד היא ונקבה אתיא זכר לא אתיא האיכא שעיר נשיא דמייתי זכר

11 Is there not the case of a burnt-offering which is a sacrifice of an individual and can only be a male and not a female? - There is the case of the burnt-offering of a bird,17 for it has been taught: Unblemished condition and male sex [for purposes of sacrifice] are required only of cattle but unblemished condition and male sex are not required of birds.

יב והאיכא אשם יחיד דזכר אתי נקבה לא אתי כי קאמרי רבנן קרבן דשוי בין ביחיד בין בציבור אשם ביחיד איתיה בצבור ליתיה ואיבעית אימא מי קתני כל קרבנות יש בקרבנות קתני ומאי ניהו שלמים ואי בעי נקבה מייתי ואי בעי זכר מייתי

12 But is there not the case of a sin-offering which is a sacrifice of an individual and a female-and not a male? - There is the goat offered by a prince, which is a male. But is there not the case of a guilt-offering which is a sacrifice of an individual and is a male and not a female?18 - We19 mean [in the Mishnah]20 a sacrifice which can be brought equally by an individual and a congregation,<span class="x" onmousemove="('comment',' Then we say that such a type of sacrifice which can be brought by the individual as well as by the congregation; when however an individual brings it, it can come both from males and females.');">21

יג קרבנות יחיד חייבין באחריותן [כו'] מנא לן

13 whereas a guilt-offering can be brought only by an individual but not by a congregation. And if you prefer [another solution] I may say: Does the Mishnah say [there are laws which relate] to all sacrifices?

יד דת"ר (ויקרא כג, לז) דבר יום [ביומו] מלמד שכל היום כשר למוספין (ויקרא כג, לז) ביומו מלמד שאם עבר היום ולא הביאן אינו חייב באחריותן

14 It says [there are laws which relate] to sacrifices.22 And what are these? peace-offerings; and [it tells us] that if one wishes to bring a female [animal] one may do so and if one wishes to bring a male [animal] one may do so.

טו יכול לא יהא חייב באחריות נסכיהם ואע"פ שקרב הזבח ת"ל (במדבר כט, יח) מנחתם ונסכיהם בלילה מנחתם ונסכיהם למחר

15 RESPONSIBILITY REMAINS FOR SACRIFICES OF AN INDIVIDUAL etc. Whence is this proved?23 - For our Rabbis have taught: [Scripture says:] Everything upon his day.24 this teaches us that the additional offerings may be [offered up] all day.25

טז ר"ל אמר מהכא (ויקרא כג, לח) מלבד שבתות ה'

16 The text, 'upon his day' teaches us that if the day passed and he did not offer them, he is not responsible for them.26 One might think that one is not responsible for their drink-offerings although he offered up the sacrifice?

יז וצריכא דאי כתב רחמנא מלבד שבתות ה' הוה אמינא ביום אין ובלילה לא אמר קרא ומנחתם ונסכיהם ואי כתב רחמנא מנחתם ונסכיהם ולא כתב מלבד שבתות ה' הוה אמינא בלילה אין ביממא לא

17 The text, however, states: And their meal-offering and their drink-offerings,27 [their meal-offerings and drink-offerings]28 even by night and their meal-offerings and drink-offerings even on the morrow.<span class="x" onmousemove="('comment',' If he offered up the sacrifice in its time, he can bring the drink-offerings within a period of ten days, because Scripture uses the plural 'their drink-offerings', thus intimating that drink-offerings may be offered at other times as well (R. Gershom) .');">29 Resh Lakish says: [We derive this] from here: Scripture says, Beside the Sabbaths of the Lord.<span class="x" onmousemove="('comment',' Lev. XXIII, 38. Scripture says: To offer an offering made by fire, a burnt-offering and a meal-offering, a sacrifice and drink-offerings everything upon his day, 'and this is followed by the words, Beside the Sabbaths etc. And we adopt here the interpretation based on textual proximity as follows: Drink-offerings etc. everything upon his day, besides etc., i.e., besides those Sabbaths followed by a Festival where it was forgotten to offer the drink-offerings on the Sabbath, for then they can be offered on the following day on the Festival.');">30

יח ומאי שנא משום דבקדשים לילה הולך אחר היום צריכי

יט ונסכים מי קרבי בלילה והתנן אין לי אלא דברים שדרכן ליקרב בלילה כגון אברים ופדרים שמקריבין מבוא השמש ומתעכלין והולכין כל הלילה כולו

19 And both [texts]31 are necessary. For if the Divine Law had Only written: 'Besides the Sabbaths of the Lord', I might have thought that the drink-offerings may be only offered by day<span class="x" onmousemove="('comment',' Since Scripture says: Everything upon his day followed by the text, Besides the Sabbaths of the Lord, i.e., that the drink-offerings of the Sabbath can be offered up on the following day on the Festival.');">32

כ דברים שדרכן ליקרב ביום כגון הקומץ הלבונה ומנחת נסכים שמעלן מבוא השמש מבוא השמש סלקא דעתך והאמרת דברים שדרכן ליקרב ביום נינהו אלא עם בא השמש שמתעכלין והולכין כל הלילה מנין תלמוד לומר (ויקרא ו, ב) זאת תורת העולה ריבה

20 but not by night. Therefore Scripture says: 'And their meal-offering and their drink-offerings' - And if the Divine Law had written only.' Their meal-offering and their drink-offerings' and had not written.' Besides the Sabbaths of the Lord', I might have thought that the drink-offerings are only offered by night33 and not by day.34 But wherein lies the difference?<span class="x" onmousemove="('comment',' Why should we have said that Scripture implies that the drink-offering can only be brought by night and not on the following day, seeing that Scripture makes no distinction?');">35 - Because in respect of dedication, the night follows the day.<span class="x" onmousemove="('comment',' For Scripture says: Shall be eaten on the same day that it is offered. He shall not leave any of it until the morning (Lev. VII, 15) . We therefore see that all the night is still called 'day' in respect of dedication.');">36

כא קתני מיהא נסכים ביום אמר רמי בר חמא לא קשיא כאן ליקדש כאן ליקרב

21 Therefore [both texts] are necessary. But are drink-offerings offered by night? Surely it has been taught: I can only infer from the text<span class="x" onmousemove="('comment',' Viz., It is the burnt-offering because of the burning upon the altar all the night, (Lev. VI, 2) , from which we infer one can place it on the altar with the setting of the sun and it goes on burning all the night.');">37

כב אמר ליה רבא אי מיקדש קדשי קרובי מיקרבי והא תניא זה הכלל כל הקרב ביום אין קדוש אלא ביום וכל הקרב בלילה קדוש בלילה בין ביום בין בלילה קדוש בין ביום בין בלילה אלא אמר רב יוסף סמי מנחת נסכים מהא מתניתא

22 that such things as it is customary to offer up by night, e.g. , limbs, fat-pieces, are [brought to the altar, burnt]38 with the setting of the sun and consumed all through the night. Things, however, which it is customary to offer by day, e.g. , the fistful of the meal-offering, frankincense and drink-offerings, whence do I know that he may bring them to the altar and burn them with the setting of the sun.' With the setting of the sun' say you? Did you not just say things which it is customary to offer by day?39

כג כי סליק רב דימי אשכחיה לרב ירמיה דיתיב וקאמר משמיה דרבי יהושע בן לוי מנין לנסכים הבאים עם הזבח שאין קריבין אלא ביום ת"ל (במדבר כט, לט) ולנסכיכם ולשלמיכם מה שלמים ביום אף נסכים ביום

23 - Say therefore: Before the setting of the sun. - Whence do we derive that these can be consumed all through the night? The text states: This is the law of the burnt-offering;40

כד אמר אי אשכחיה דכתיב איגרתא שלחי ליה לרב יוסף

24 this implies something additional.41 Now in any case the above passage mentions 'the drink-offerings' as something which is offered by day?42 - Said Rami B'Hama: There is no difficulty; here,43 the reference is to dedication,44 and there,45 to offering.46 Said Raba to him: If [the drink-offerings] indeed can become dedicated47 [by night] they can be offered [by night]. For it has been taught: 'This is the general rule: Whatsoever is offered by day is rendered holy only by day; whatsoever is offered by night is rendered holy only by night; whatsoever is offered both by day and night is rendered holy by day and night'! Rather said R'Joseph: Delete 'drink-offerings' [from the Baraitha above].48 When R'Dimi went up [from Babylon to Palestine] he found R'Jeremiah sitting and lecturing in the name of R'Joshua B'Levi: Whence do we deduce that drink-offerings which accompany a sacrifice49 can only be offered by day? The text states: And for your drink-offerings and for your peace-offerings;50 and we say: Just as peace-offerings [are offered] by day, so drink-offerings [are offered] by day. He [R'Dimi] said: If I could have found [a messenger]51 I would have written a letter and sent it to R'Joseph [in Babylon]

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