Menahot — Talmud Bavli

Menahot

Menahot — Talmud Bavli Beth HaMidrash'ta: İbranice metin ve Türkçe çevirisi, Raşi ve büyük yorumcularla birlikte. Ücretsiz, çevrimiçi.

מַתְנִי׳ כׇּל הַמְּנָחוֹת שֶׁנִּקְמְצוּ שֶׁלֹּא לִשְׁמָן – כְּשֵׁירוֹת, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשֵׁם חוֹבָה, חוּץ מִמִּנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת.MISHNA: When one brings a meal offering to the Temple, the priest removes a handful from it, places the handful into a service vessel, conveys it to the altar, and burns it. At that point, the remainder is permitted to the priests for consumption and the owner has fulfilled his obligation. In this context, the mishna teaches: All the meal offerings from which a handful was removed not for their sake but for the sake of another meal offering are fit for sacrifice. But these offerings did not satisfy the obligation of the owner, who must therefore bring another offering. This is the halakha with regard to all meal offerings except for the meal offering of a sinner and the meal offering of jealousy, which is brought as part of the rite of a woman suspected by her husband of having been unfaithful [sota]. In those cases, if the priest removed the handful not for its own sake, the offering is disqualified.

מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁמָן, נָתַן בִּכְלִי וְהָלַךְ וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, אוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן – פְּסוּלוֹת.With regard to the meal offering of a sinner and the meal offering of jealousy from which the priest removed a handful not for their sake, or where he placed a handful from them in a vessel, or conveyed the handful to the altar, or burned the handful on the altar, not for their sake, or for their sake and not for their sake, or not for their sake and for their sake, they are disqualified.

כֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן – לְשֵׁם מִנְחַת חוֹטֵא וּלְשֵׁם מִנְחַת נְדָבָה. שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן – לְשֵׁם מִנְחַת נְדָבָה וּלְשֵׁם מִנְחַת חוֹטֵא.The mishna elaborates: How are these rites performed for their sake and not for their sake? It is in a case where one removed the handful with two intentions: For the sake of the meal offering of a sinner and for the sake of a voluntary meal offering. How are these rites performed not for their sake and for their sake? It is in a case where one removed the handful with two intentions: For the sake of a voluntary meal offering and for the sake of the meal offering of a sinner.

גְּמָ׳ לְמָה לִי לְמִיתְנָא ״אֶלָּא״? לִיתְנֵי: וְלֹא עָלוּ לַבְּעָלִים לְשֵׁם חוֹבָה!GEMARA: The mishna teaches: All the meal offerings from which a handful was removed not for their sake but for the sake of another meal offering are fit for sacrifice, but these offerings did not satisfy the obligation of the owner. The Gemara asks: Why do I need the mishna to teach: But these offerings did not [ella shelo] satisfy the obligation of the owner? Let it teach simply: And they did not [velo] satisfy the obligation of the owner. What does the word ella add?

הָא קָא מַשְׁמַע לַן: לַבְּעָלִים הוּא דְּלֹא עָלוּ לְשׁוּם חוֹבָה, הָא מִנְחָה גּוּפַהּ כְּשֵׁרָה, וְאָסוּר לְשַׁנּוֹיֵי, כִּדְרָבָא, דְּאָמַר רָבָא: עוֹלָה שֶׁשְּׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ – אָסוּר לִזְרוֹק דָּמָהּ שֶׁלֹּא לִשְׁמָהּ.The Gemara responds: By adding this word, the mishna teaches us that the only deficiency of these offerings is that they did not satisfy the obligation of the owner; but the meal offering itself is valid and it is still prohibited to deviate from the protocol of its sacrificial process. For example, if a handful was removed from a meal offering not for its own sake, it is prohibited to also burn it not for its own sake. This halakha is in accordance with the statement of Rava, as Rava says: With regard to a burnt offering that one slaughtered not for its own sake, it is still prohibited to sprinkle its blood on the altar not for its own sake.

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