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Perek 13

Mishnayos Zevachim Perek 13 Mishnah 4

זבחים פרק י"ג משנה ד׳

4
With regard to both fit sacrificial animals, and unfit sacrificial animals whose disqualification occurred in sanctity, i.e., in the course of the Temple service, and one sacrificed them outside the Temple courtyard, he is liable. One who offers up outside the courtyard an olive-bulk made up of the flesh of a burnt offering and of its sacrificial portions is liable. If there is a meal offering from which a handful was not removed, and one sacrificed it outside the Temple courtyard, he is exempt from liability, because until the handful is actually removed it is not fit to be burned on the altar inside the Temple. But if a priest took a handful from it and then returned its handful into the remainder of the meal offering, and one sacrificed the entire mixture outside the courtyard, he is liable, as once the handful has been removed it is fit to be burned on the altar inside the Temple, and one is liable for offering it up outside even though it is mixed into the remainder. With regard to the handful of a meal offering, the frankincense, the incense, the meal offering of priests, the meal offering of the anointed priest, and the meal offering brought with the libations that accompany animal offerings, in a case where one sacrificed even an olive-bulk from any one of these, which should be sacrificed on the altar, outside the Temple, he is liable, as the burning of an olive-bulk is considered a proper burning. Rabbi Eliezer deems him exempt unless he sacrifices the whole of any one of these items outside the Temple. But Rabbi Eliezer concedes that with regard to any of them that one sacrificed inside the courtyard but left over an olive-bulk from them and then sacrificed that olive-bulk outside the courtyard, he is liable. And with regard to any of these offerings that were lacking any amount, if one sacrifices it outside the courtyard, he is exempt.

אֶחָד קָדָשִׁים כְּשֵׁרִין וְאֶחָד קָדָשִׁים פְּסוּלִין שֶׁהָיָה פְסוּלָן בַּקֹּדֶשׁ, וְהִקְרִיבָן בַּחוּץ, חַיָּב. הַמַּעֲלֶה כַזַּיִת מִן הָעוֹלָה וּמִן הָאֵמוּרִין בַּחוּץ, חַיָּב. הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן הַמָּשִׁיחַ, וּמִנְחַת נְסָכִין, שֶׁהִקְרִיב מֵאַחַד מֵהֶן כַּזַיִת בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר פּוֹטֵר, עַד שֶׁיַּקְרִיב אֶת כֻּלּוֹ. וְכֻלָּם שֶׁהִקְרִיבָן בִּפְנִים וְשִׁיֵּר בָּהֶן כַּזַּיִת וְהִקְרִיבָן בַּחוּץ, חַיָּב. וְכֻלָּם שֶׁחָסְרוּ כָל שֶׁהֵן, וְהִקְרִיבָן בַּחוּץ, פָּטוּר:

ד׳

שהיה פסולן בקדש – as for example (see Tractate Zevakhim, Chapter 9, Mishnah 2), a sacrifice kept overnight or goes forth [from its proper bounds or it was slaughtered [with the intention to burn the sacrificial parts or to eat the flesh] outside of its proper time or outside of its proper place, since inside , if they were inside [the Temple courtyard], if it went up, it should not go down, we call it that that has been accepted inside but he is liable for it outside, as it is written (Leviticus 17:9): “[And does not bring it to the entrance of the Tent of Meeting] to offer it to the LORD/לעשות אתו לה', [that person shall be cut off from his people],”all that is offered/done for God, we are liable for outside [of the Temple courtyard], but all that is not offered/done for God, we are not liable for it outside [the Temple courtyard].

המעלה כזין מן העולה ומאימורין – half an olive’s bulk from this (i.e., the burnt offering) and half an olive’s bulk from that (i.e., the sacrificial parts offered on the altar).

חייב – for all of it is a sacrifice burned entirely.

הלבונה – of the meal-offering of the free-will offering.

והקטורת – of each day, half of it in the morning and half of it at twilight.

ומנחת כהנים – a sacrifice which is burned entirely and appropriate for offering up like a fistful of the meal-offering of an Israelite. But the remnants of the meal-offering of an Israelite are not liable on their being brought up outside [the Temple courtyard].

מנחת כהן משיח – one-tenth of an Ephah which he brings on each day.

כזית – which is the measurement of the incense.

עד שיקריב את כולו – because he (i.e., Rabbi Eliezer) holds that all which make the sacrifice permissible for enjoyment invalidate that which is lacking/wanting, and all the time that all of them were not offered the incense does not fulfill their owners’ spiritual obligation. But according to the Rabbis, these also is their burning on the altar/rising in smoke with an olive’s bulk, where all of it exists and they were not lacking prior to the burning on the altar.

ושייר מהן וכו' חייב – for behold through this the burning on the altar/letting rise in smoke is completed/

שחסרו כל שהן – prior to the burning on the altar through loss or burning, they were invalidated by their missing parts, as it is written (Leviticus 2:3): “And the remainder of the grain offering [shall be for Aaron and his sons, a most holy portion from the LORD’s gifts],” except for that which was missing, or that a handful was missing prior to the burning on the altar.

שהיה פסולן בקדש. כגון הלן והיוצא והנשחט חוץ לזמנו וחוץ למקומו, הואיל ובפנים אם עלו לא ירדו, מתקבל בפנים קרינן ביה וחייבין עליהן בחוץ, דכתיב (שם) לעשות אותו לה׳, כל הנעשה לה׳ חייבין עליו בחוץ, וכל שאינו נעשה לה׳ אין חייבין עליו בחוץ:

המעלה כזית מן העולה ומאימורין. חצי זית מזה וחצי זית מזה:

חייב. דכולה כליל:

הלבונה. של מנחת נדבה:

והקטורת. של כל יום פרס שחרית ופרס בין הערבים:

ומנחת כהנים. שהיא כליל וראויה להעלאה כקומץ של מנחת ישראל. אבל שיירי מנחת ישראל אינו חייב על העלאתן בחוץ:

מנחת כהן משיח. עשירית האיפה שהוא מביא בכל יום:

כזית. דהיינו שיעור הקטרה:

עד שיקריב את כולן. דקסבר כל המתירין מפסלי בחסרון, וכל זמן שלא קרבו כולן לא הויא הקטרה לצאת בעלים ידי חובתן. ולרבנן הני נמי הוי הקטרתן בכזית, היכא דכולו קיים ולא חסרו קודם הקטרה:

ושייר מהן וכו׳ חייב. שהרי בזה נגמרה הקטרה:

וכולן שחסרו כל שהן. קודם הקטרה על ידי איבוד או שריפה, נפסלו בחסרונן, דכתיב (ויקרא ב׳:ג׳) והנותרת מן המנחה, פרט לשחסרה היא או שחסר קומצה קודם הקטרה: