Mishnayos Menachos Perek 3 Mishnah 4
Change text layout:
מנחות פרק ג׳ משנה ד׳
If after the handful was removed the remainder of the meal offering became ritually impure, or if the remainder of the meal offering was burned, or if the remainder of the meal offering was lost, according to the principle of Rabbi Eliezer, who says that with regard to an animal offering the blood is fit for sprinkling even if there is no meat that can be eaten, the meal offering is fit, and the priest burns the handful. But according to the principle of Rabbi Yehoshua, who says that with regard to an animal offering the blood is fit for sprinkling only if there is meat that can be eaten, it is unfit and the priest does not burn the handful, as the handful serves to render permitted the remainder. A handful of a meal offering that was not sanctified in a service vessel is unfit, and Rabbi Shimon deems it fit. If the priest burned the handful of a meal offering twice, i.e., in two increments, it is fit.
נִטְמְאוּ שְׁיָרֶיהָ, נִשְׂרְפוּ שְׁיָרֶיהָ, אָבְדוּ שְׁיָרֶיהָ, כְּמִדַּת רַבִּי אֱלִיעֶזֶר, כְּשֵׁרָה. וּכְמִדַּת רַבִּי יְהוֹשֻׁעַ, פְּסוּלָה. שֶׁלֹּא בִכְלִי שָׁרֵת, פְּסוּלָה. רַבִּי שִׁמְעוֹן מַכְשִׁיר. הִקְטִיר קֻמְצָהּ פַּעֲמַיִם, כְּשֵׁרָה:
Bartenura
כמדת ר׳ אליעזר כשרה. על דעתו של ר׳ אליעזר דאמר בפרק כיצד צולין, דם אע״פ שאין בשר, הכי נמי קומץ אע״פ שאין שיריים כשר להקטיר קומץ:
כמדת ר׳ יהושע. דאמר אם אין בשר אין דם, הכי נמי פסול להקריב הקומץ. והוא שלא נשתייר דבר מן השיריים שלא נטמא. והלכה כרבי יהושע:
שלא בכלי שרת. שלא קידש הקומץ בכלי שרת. אבל בתחלת המנחה כולי עלמא לא פליגי דבעי כלי, כדאמרינן בפרק שתי הלחם:
ורבי שמעון מכשיר. טעמא דר״ש מפרש בגמרא, משום דאמר קרא (ויקרא ו׳:י׳) קודש קדשים היא כחטאת וכאשם, ומדאקיש רחמנא מנחה לחטאת דעבודתו במתנה באצבע ממש, שמע מינה דקומץ המנחה נמי אם רצה עובדה בידו בלא כלי. ובלבד שיעבוד בידו הימנית, דומיא דחטאת שנאמר בו אצבע דכתיב ביה (שם ד׳) ולקח הכהן מדם החטאת באצבעו, וכל מקום שנאמר אצבע וכהונה אינו אלא ימין. ואין הלכה כר״ש:
הקטיר קומצה פעמים. חצי קומץ בפעם אחת וחצי קומץ בפעם אחרת. ודוקא נקט פעמים ותו לא, דאין קומץ פחות משני זיתים וכי פליג ליה לשתי פעמים נמצא שאין הקטרה בפחות מכזית ולפיכך כשרה, אבל אם חילקה לשלש או לארבע פעמים, דעביד להו הקטרה פחותה מכזית, פסולה:
כמדת ר' אליעזר כשרה – on the knowledge of Rabbi Eliezer who stated in the chapter [seven of Tractate Pesahim 77a] “How do they roast [the Passover offering],” the blood even though there is no flesh/meat, that is so [regarding] the handful of meal-offering , even though there is no residue/remnant, it is appropriate/kosher to offer up the handful of meal-offering as incense.
כמדת ר' יהושע – who stated that if there is no flesh, there is no blood, that is so [regarding the meal-offering] that it is also invalidated to offer up the handful of the meal-offering. And this is where there did not remain anything from the residue/remnants that was not defiled. And the Halakha is according to Rabbi Yehoshua.
שלא בכלי שרת – for the handful of meal-offering was not sanctified in a sacred vessel. But at the beginning of the meal-offering no one disagrees that it requires a utensil, as we stated in the chapter [eleven of Tractate Menahot, Mishnah 4] “The Two Loaves.”
ורבי שמעון מכשיר – the reason of Rabbi Shimon is explained in the Gemara (Tractate Menahot 26a), because it states in Scripture (Leviticus 6:10): “it is most holy, like the purification offering and the reparation offering,” and since the All-Merciful made an analogy [between] the meal-offering to the sin-offering in his (i.e., the Kohen’s) service with a gift with his actual finger, we learn from it that the taking of a handful of the meal-offering also, if he wanted, he performs it with his hand without a utensil. And as long as he performs the service with his right hand, similar to the sin-offering where it is stated in regard to it, “finger,” as it is written concerning it (Leviticus 4:25): “The priest shall take with his finger some of the blood of the purification (i.e., sin) offering [and put it on the horns of the altar of burnt offering],” and every place where it states “finger” and “priesthood” is not other than with the right-hand. But the Halakha is not according to Rabbi Shimon.
הקטיר קומצה פעמים – half of a handful of meal-offering at one time, and half of the handful of the meal-offering at another time. And specifically, that [the Mishnah] used the term “twice,” and not more/further, for no handful of meal-offering can be less than two olives’ bulk and when he disputes the two “occasions” , it is found that the offering up as incense is not less than an olive’s bulk, and therefore it is kosher/appropriate, but if he had divided it into three or four times that he would have made the burning on the altar with less than an olive’s bulk, it would be invalid.