Perek I Daf 14 Amud a

Transcription

1 Perek I Daf 14 Amud a ג ס ט ר א ש ל ב ית פ עוֹר: ה ר א נו ה יכ ן מ ש ה ק בו ר. ע מ דו ל מ ע ל ה נ ד מ ה ל ה ם ל מ ט ה; ל מ ט ה נ ד מ ה ל ה ם ל מ ע ל ה. נ ח ל קו ל ש ת י כ ית וֹת, אוֹת ן ש עוֹמ ד ים ל מ ע ל ה נ ד מ ה ל ה ן ל מ ט ה, ל מ ט ה נ ד מ ה ל ה ן ל מ ע ל ה. ל ק יּ ים מ ה ש נ א מ ר: ו ל א י ד ע א יש א ת ק ב ר תוֹ. the garrison [gastera] L of Beth Peor and said to them: Show us where Moses is buried. As the men stood above on the upper section of the mountain, it appeared to them as if the grave was below in the lower section. As they stood below, it appeared to them to be above. They divided into two groups, one above and one below. To those who were standing above, the grave appeared to them to be below; to those who were standing below, the grave appeared to them to be above, to fulfill that which is stated: And no man knows of his grave to this day (Deuteronomy : ). LANGUAGE Garrison [gastera] ס ט ר א :ג A form of the Latin castra, which means military camp. In the broader sense it is used to refer to military personnel, or soldiers that are assigned to a particular stronghold.. sota. Perek I. 14a 83 פרק א דף יד.

2 א מ ר לוֹ ה ק דוֹש ב רו ך הו א: כ לו ם א ת ה מ ב ק ש א ל א ל ק ב ל ש כ ר, מ ע ל ה א נ י ע ל יך כ א יל ו ע ש ית ם, ש נ א מ ר: ל כ ן א ח ל ק לוֹ ב ר ב ים ו א ת ע צו מ ים י ח ל ק ש ל ל ת ח ת א ש ר ה ע ר ה ל מ ו ת נ פ ש וֹ ו א ת פ וֹש ע ים נ מ נ ה ו הו א ח ט א ר ב ים נ ש א ו ל פ ש ע ים י פ ג יע. ל כ ן א ח ל ק לוֹ ב ר ב ים י כוֹל כ א ח רוֹנ ים ו ל א כ ר אש וֹנ ים? ת ל מו ד לוֹמ ר: ו א ת ע צו מ ים י ח ל ק ש ל ל, כ א ב ר ה ם י צ ח ק ו י ע ק ב ש ה ן ע צו מ ים ב תוֹר ה ו ב מ צ ו ת; ת ח ת א ש ר ה ע ר ה ל מ ו ת נ פ ש וֹ ש מ ס ר ע צ מוֹ ל מ ית ה, ש נ א מ ר: ו א ם א י ן מ ח נ י נ א וגו'; The Holy One, Blessed be He, said to him: Do you seek to enter the land to perform these mitzvot for any reason other than to receive a reward? N I will ascribe you credit as if you had performed them and you will receive your reward, as it is stated: Therefore will I divide him a portion among the great, and he shall divide the spoil with the mighty; because he bared his soul unto death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors (Isaiah : ). Rabbi Samlai proceeds to expound the verse Therefore will I divide him a portion among the great to mean that he will receive reward. One might have thought that he will receive reward like the later ones and not like the earlier ones, so the verse states: And he shall divide the spoil with the mighty, meaning like Abraham, Isaac, and Jacob, who were mighty in Torah and in mitzvot. Because he bared his soul unto death, meaning he gave himself over to death on behalf of the Jewish people, as it is stated: Yet now, if You will forgive their sin; and if not, blot me, I pray You, out of Your book that You have written (Exodus : ). Other than to receive a reward ל א ל ק ב ל ש כ ר :א The Maharsha writes that although generally it is improper for one to perform mitzvot for the sake of a reward, if he expends effort to perform a mitzva that he was not commanded to do it is acceptable to request a reward. ו א ת פ וֹש ע ים נ מ נ ה ש נ מ נ ה ע ם מ ת י מ ד ב ר; ו הו א ח ט א ר ב ים נ ש א ש כ יפ ר ע ל מ ע ש ה ה ע ג ל; ו ל פ ש ע ים י פ ג יע ש ב יק ש ר ח מ ים ע ל פ וֹש ע י י ש ר א ל ש יּ ח ז רו ב ת ש ו ב ה, ו א ין פ ג יע ה א ל א ת פ ל ה, ש נ א מ ר: ו א ת ה א ל ת ת פ ל ל ב ע ד ה ע ם ה זּ ה ו א ל ת ש א ב ע ד ם ר נ ה ו ת פ ל ה ו א ל ת פ ג ע ב י. הדרן עלך המקנא לאשתו And was numbered with the transgressors, meaning that he was counted among those who died in the desert, for, just like them, he did not enter Eretz Yisrael. Yet he bore the sin of many, as he atoned for the incident of the Golden Calf. And made intercession [yafgia] for the transgressors, as he requested mercy for the sinners of Israel so that they should engage in repentance. And the word pegia means nothing other than prayer, as it is stated: Therefore pray not you for this people, neither lift up cry nor prayer for them, neither make intercession [tifga] to Me; for I will not hear you ( Jeremiah : ).

3 Perek II Daf 14 Amud a מתני ה י ה מ ב יא א ת מ נ ח ת ה ב תוֹך כ פ יפ ה מ צ ר ית, ו נוֹת נ ה ע ל י ד יה כ ד י ל י ג ע ה. כ ל ה מ נ חוֹת ת ח יל ת ן ו סוֹפ ן ב כ ל י ש ר ת, ו זוֹ ת ח ל ת ה ב כ פ יפ ה מ צ ר ית ו סוֹפ ה ב כ ל י ש ר ת. כ ל ה מ נ חוֹת ט עו נוֹת ש מ ן ו ל בוֹנ ה, ו זוֹ א ינ ה ט עו נ ה ל א ש מ ן ו ל א ל בוֹנ ה. כ ל ה מ נ חוֹת ב אוֹת מ ן ה ח ט ין, ו זוֹ ב א ה מ ן ה ש עוֹר ין. מ נ ח ת ה עוֹמ ר א ף ע ל פ י ש ב א ה מ ן ה ש עוֹר ין, ה יא ה י ת ה ב א ה ג ר ש, ו זוֹ ב א ה ק מ ח. ר ב ן ג מ ל יא ל אוֹמ ר: כ ש ם ש מ ע ש יה מ ע ש ה ב ה מ ה, כ ך ק ר ב נ ה מ א כ ל ב ה מ ה. גמ ת נ י א, א ב א ח נ ין אוֹמ ר מ ש ו ם ר ב י א ל יע ז ר: [ו כ ל כ ך ל מ ה?] כ ד י ל י ג ע ה, כ ד י ש ת ח זוֹר ב ה. א ם כ כ ה ח ס ה ת וֹר ה ע ל עוֹב ר י ר צוֹנוֹ, ק ל ו חוֹמ ר ע ל עוֹש י ר צוֹנוֹ. ו מ מ אי מ ש ו ם ד ח ס ה הו א? ד יל מ א כ י ה יכ י ד ל א ת ימ ח ק מ ג יל ה! ק ס ב ר mishna The husband of the sota would bringn his wife s meal-offering to the priest in an Egyptian wicker basket H B made of palm bra nches, and he would place N the meal-offering in her hands for her to hold throughout the ritual in order to fatigue her. This might lead her to confess her guilt and not drink the water of a sota unnecessarily. The mishna lists differences between this meal-offering and other meal-offerings. Generally, all meal-offerings, from their beginnings, i.e., the moment they are consecrated, and until their ends, i.e., the moment they are sacrificed, must be in a service vessel. But in the case of this one, its beginning is in a wicker basket and only at its end, immediately before it is offered, is it placed in a service vessel. All other meal-offerings require oil H and frankincense, and this one requires neither oil nor frankincense. Furthermore, all other meal-offerings are brought from wheat, H and this one is brought from barley. Although in fact the omer meal-offering H B is also brought from barley, it is still different in that it was brought as groats, i.e., high-quality meal. The meal-offering of the sota, however, is brought as unsifted barley flour. Rabban Gamliel says: This hints that just as her actions of seclusion with another man were the actions of an animal, so too her offering is animal food, i.e., barley and not wheat. It is taught in a baraita that Abba Ĥanin gemara says in the name of Rabbi Eliezer: And why is so much done to her? It is in order to fatigue her, so that she will retract and confess her guilt and be spared death. And if the Torah is so protective of those who transgress His will, i.e., the sota, who secluded herself with the man she was warned against, then by a fortiori inference He is protective of those who do His will. The Gemara asks: And from where is it derived that they attempt to induce her to confess because the Torah is protective of the sota? Perhaps it is in order that the scroll of the sota, containing the name of God, will not be erased. The Gemara responds: Rabbi Eliezer holds The husband would bring י ה מ ב יא :ה The Jerusalem Talmud states explicitly that the husband must bring this meal-offering from his own funds. The reason is that the husband has a personal need for this offering, as he must clarify for himself the innocence or guilt of his wife (Kerem Nata). :ה י ה מ ב יא ו נוֹת נ ה place Would bring and he would Tosafot point out that the order of the sota procedure recorded in the mishna does not match the order as recorded in the Torah (see Numbers 5:11 31). In a comment on 17b, Tosafot conclude that the order in the Torah is authoritative, rather than the order in the mishna. However, the Rambam in the Mishne Torah appears to present a different order than the one presented by Tosafot. כ ל ה מ נ חוֹת ב אוֹת wheat The priest All meal-offerings are brought from :ב תוֹך כ פ יפ ה מ צ ר ית basket In an Egyptian wicker brings a tenth of an ephah of barley flour belonging to the ן ה ח ט ין :מ All meal-offerings are brought from fine wheat flour husband, puts it in a basket made of palm branches, and then except for the omer meal-offering and the meal-offering of puts this basket in the hands of the sota in order to exhaust her the sota, which are brought from barley (Rambam Sefer Avoda, (Rambam Sefer Nashim, Hilkhot Sota 3:12). Hilkhot Ma aseh HaKorbanot 12:2). כ ל ה מ נ חוֹת ט עו נוֹת ש מ ן etc. All meal-offerings require oil, frank- All meal-offerings placed on the altar require oil and :וכו incense: A log of oil for each tenth of an ephah of flour and a handful of frankincense for every meal-offering. The exceptions are the meal-offerings of a sinner and a sota (Rambam Sefer Nashim, Hilkhot Sota 3:13 and Sefer Avoda, Hilkhot Ma aseh HaKorbanot 12:7). The omer meal-offering נ ח ת ה עוֹמ ר :מ The omer meal-offering brought from the choicest barley flour, sifted thirteen times, while the meal-offering of the sota is brought from ordinary barley flour (Rambam Sefer Nashim, Hilkhot Sota 3:13 and Sefer Avoda, Hilkhot Temidin UMusafin 7:11 12). Egyptian wicker basket פ יפ ה מ צ ר ית :כ These baskets are made by bending thin willow branches into a bowl shape. The omer meal-offering נ ח ת ה עוֹמ ר :מ The omer meal-offering, which consisted of one tenth of an ephah of barley flour, was sacrificed in the Temple on the sixteenth of Nisan, the second day of the festival of Passover. The omer was harvested from newly ripe barley on the second night of Passover and was prepared as roasted flour. A handful was burned on the altar, while BACKGROUND the rest was eaten by the priests. In addition to the omer offering, a male sheep was sacrificed as a burnt-offering, together with a wine libation and two-tenths of an ephah of wheat flour as a meal-offering. Once the omer offering was sacrificed, the general populace was permitted to eat grain from the new harvest. It is a mitzva by Torah law to count the days from the sixteenth of Nisan, the day the omer meal-offering was brought, until the festival of Shavuot. This mitzva is known as sefirat haomer, the counting of the omer.. sota. Perek II. 14a 91 פרק ב דף יד.

4 Perek II Daf 14 Amud b It was already erased א א ימ ח יק א ל ה :ה Tosafot note that the Gemara previously stated (7a) that after the scroll is erased the sota is encouraged to drink the water of the sota. However, according to the Gemara here she is encouraged to confess even after the scroll has been erased. The Sefat Emet explains that prior to the erasing of the scroll, the woman is discouraged from drinking even if she is innocent, so that the scroll with the name of God need not be erased. After the scroll has been erased, she is encouraged to drink if she is innocent, but if she is guilty she should confess her guilt instead (see Minĥat Kenaot). ס ד ר מ נ חוֹת meal-offerings What is the procedure for The procedure for the sacrifice of meal-offerings is :כ יצ ד as follows: One who brings a meal-offering brings fine flour from his home in a vessel of silver or gold, suitable to be a service vessel. If it is a meal-offering of fine flour, he places it in a service vessel and sanctifies it in the Temple. Baked meal-offerings are baked in the Temple and broken into pieces. Oil and frankincense are placed upon the flour, and it is brought to the priest, who carries it to the altar. The priest brings it opposite the corner of the horn of the altar. He removes the frankincense to one side, removes a handful of the meal-offering from the place where the oil has accumulated, puts it into a service vessel, and sanctifies it there. He then gathers all the frankincense and places it on top of the handful in the vessel, brings the handful up to the altar, salts it, and places it on the fire (Rambam Sefer Avoda, Hilkhot Ma aseh HaKorbanot 13:12). After the handful is sacrificed ר ב ה ק וֹמ ץ :ק After the priest places the handful on the fire of the altar and most of it has ignited, the remainder of the meal-offering may be eaten by the priests. However, the meal-offering brought by a priest is not eaten at all (Rambam Sefer Avoda, Hilkhot Ma aseh HaKorbanot 12:9, 13). The priests are permitted, etc. ש א ין ה כ ה נ ים וכו :ר The priests are permitted to eat meal-offerings together with other foods and are even permitted to place honey on them. However, they are prohibited by Torah law from eating them in leavened form (Rambam Sefer Avoda, Hilkhot Ma aseh HaKorbanot 12:14). כ ל י ש ר ת wood Service vessels that were made of Service vessels may be fashioned only :ש ע ש א ן ש ל ע ץ of metallic substances; if they are made of wood or glass they are invalid. This ruling is in accordance with Rabbi Yehuda HaNasi s opinion, as the halakha is generally ruled in his favor in disputes with his colleagues (Rambam Sefer Avoda, Hilkhot Beit HaBeĥira 1:18). LANGUAGE Baskets [kelatot] ל תוֹת :ק From the Greek κά αθος, kalathos, a basket with a narrow base used primarily by women for holding wool and work utensils. פרק ב דף יד:. 14b 92 sota. perek II. מ ש ק ה ו א ח ר כ ך מ ק ר יב א ת מ נ ח ת ה, ד א י מ ש ו ם מ ג יל ה, ה א א ימ ח יק א ל ה. כ ל ה מ נ חוֹת וכו. ו ר מ ינ הו : ס ד ר מ נ חוֹת כ יצ ד? א ד ם מ ב יא מ נ ח ה מ ת וֹך ב יתוֹ ב ק ל תוֹת ש ל כ ס ף ו ש ל ז ה ב, ו נוֹת נ ה ל תוֹך כ ל י ש ר ת ו מ ק ד ש ה ב כ ל י ש ר ת, ו נוֹת ן ע ל יה ש מ נ ה ו ל בוֹנ ת ה ו מוֹל יכ ה א צ ל כ ה ן, ו כ ה ן מוֹל יכ ה א צ ל מ ז ב ח ו מ ג יש ה ב ק ר ן ד רוֹמ ית מ ע ר ב ית כ נ ג ד חו ד ה ש ל ק ר ן ו ד יּוֹ. ו מ ס ל ק א ת ה ל בוֹנ ה ל צ ד א ח ד, ו קוֹמ ץ מ מ קוֹם ש נ ת ר ב ה ש מ נ ה, ו נוֹת נוֹ ל תוֹך כ ל י ש ר ת ו מ ק ד ש וֹ ב כ ל י ש ר ת. ו מ ל ק ט א ת ל בוֹנ ת ה ו נוֹת נ ה ע ל ג ב יו ו מ ע ל ה אוֹתוֹ ל ג ב י מ ז ב ח, ו מ ע ל הו ו מ ק ט ירוֹ ב כ ל י ש ר ת, ו מוֹל חוֹ ו נוֹת נוֹ ע ל ג ב י ה א יש ים. ק ר ב ה ק וֹמ ץ ש י ר יה נ א כ ל ין, ו ר ש א ין ה כ ה נ ים ל ית ן ל תוֹכ ה י י ן ו ש מ ן ו ד ב ש, ו א ין א סו ר ין א ל א מ ל ח מ ץ. ק ת נ י מ יה א: ב ק ל תוֹת ש ל כ ס ף ו ב ק ל תוֹת ש ל ז ה ב! א מ ר ר ב פ פ א, א ימ א: ב כ ל ים ה ר או י ין ל כ ל י ש ר ת. מ כ ל ל ד כ פ יפ ה מ צ ר ית ל א ח ז י א, כ מ אן? ד ל א כ ר ב י יוֹס י ב ר ב י י הו ד ה! ד ת נ י א: כ ל י ש ר ת ש ע ש א ן ש ל ע ץ ר ב י פ וֹס ל, ו ר ב י יוֹס י ב ר ב י י הו ד ה מ כ ש יר! א פ יל ו ת ימ א ר ב י יוֹס י ב ר ב י י הו ד ה, א ימ ר ד א מ ר ר ב י יוֹס י ב ר ב י י הו ד ה ב ח ש ו ב ין, ב פ חו ת ין מ י א מ ר? ל ית ל יה ל ר ב י יוֹס י ב ר ב י י הו ד ה ה ק ר יב הו נ א ל פ ח ת ך?! that the priest would first give her the water of the sota to drink, and only afterward would he sacrifice her meal-offering. Therefore, if the concern were due to the scroll, it would no longer be applicable, as it was already erased N in the water of the sota before the mealoffering was brought. The efforts to fatigue her by making her hold the meal-offering must indicate that the Torah is protective of her. It was taught in the mishna: All meal-offerings, from their beginning until their end, are placed in service vessels and remain there. The Gemara raises a contradiction from the Tosefta (Menaĥot : ): What is the procedure for meal-offerings? H A person brings his meal-offering from his property in baskets [kelatot] L of silver and of gold, and when he reaches the Temple he places it in a service vessel and sanctifies it in the service vessel, and he puts its oil and frankincense on it, and he carries it to the priest. And the priest then carries it to the altar and brings it near to the southwest horn of the altar, opposite the corner of the horn of the altar. And this is sufficient. The baraita continues: And the priest then removes the frankincense to one side, and he removes a handful from the place where its oil has accumulated and mixed with the flour, and he puts the handful into a service vessel and consecrates it in the service vessel. And he then gathers its frankincense and puts it on top of the handful and brings it up onto the altar. And he brings it up and burns it in the service vessel; and he salts it and places it upon the fires. The baraita continues: After the handful is sacrificed, H the remainders of the meal-offering are eaten. And the priests are permitted H to put wine and oil and honey in it, even though it is prohibited to offer honey on the altar. And they are prohibited only from allowing the meal-offering to become leavened. The Gemara asks: In any event, the baraita teaches that the mealoffering is first placed in baskets of silver and baskets of gold brought from one s home. This seems to contradict the mishna s statement that all other meal-offerings are initially in service vessels. Rav Pappa said: The mishna means to say that meal-offerings are placed in vessels of silver and gold, as these are suitable to be service vessels if consecrated. The Gemara notes: Since the mishna distinguishes in this regard between the meal-offering of the sota and all other meal-offerings, one may learn by inference that an Egyptian wicker basket is not suitable to be a service vessel even if it is consecrated. In accordance with whose opinion is this the case? It is not in accordance with the opinion of Rabbi Yosei, son of Rabbi Yehuda, as it is taught in a baraita: With regard to service vessels that were made of wood, H Rabbi Yehuda HaNasi deems them unfit, and Rabbi Yosei, son of Rabbi Yehuda, deems them fit. The Gemara responds: You can even say that the mishna is in accordance with the opinion of Rabbi Yosei, son of Rabbi Yehuda. Say that Rabbi Yosei, son of Rabbi Yehuda, says that wooden vessels are deemed fit with regard to those of superior quality; but does he say likewise with regard to vessels of lesser quality, e.g., a basket made of palm branches? Doesn t Rabbi Yosei, son of Rabbi Yehuda, hold to the principle articulated in the verse: And when you offer the blind for a sacrifice, is it not evil! If you would present it now unto your governor, will he be pleased with you or show you favor? (Malachi : )? Nothing that is unfit for presentation to a ruler may be brought to the Temple. Therefore, even Rabbi Yosei, son of Rabbi Yehuda, must agree that a basket made of palm branches cannot be a service vessel.

5 ו נוֹת נ ה ל כ ל י ש ר ת ו מ ק ד ש ה ב כ ל י ש ר ת. ש מ ע ת מ ינ ה : כ ל י ש ר ת א ין מ ק ד ש ין א ל א מ ד ע ת! א ימ א: נוֹת נ ה ב כ ל י ש ר ת ל ק ד ש ה ב כ ל י ש ר ת. ו נוֹת ן ע ל יה ש מ נ ה ו ל בוֹנ ת ה, ש נ א מ ר: ו י צ ק ע ל יה ש מ ן ו נ ת ן ע ל יה ל ב נ ה. ו מוֹל יכ ה א צ ל כ ה ן, ד כ ת יב: ו ה ב יא ה א ל ב נ י א ה ר ן וגו'. ו כ ה ן מוֹל יכ ה א צ ל מ ז ב ח, ד כ ת יב: ו ה ג יש ה א צ ל ה מ ז ב ח. מ ג יש ה ב ק ר ן ד רוֹמ ית מ ע ר ב ית כ נ ג ד חו ד ה ש ל ק ר ן ו ד יּוֹ. מ נ ל ן? ד כ ת יב: ו ז את ת וֹר ת ה מ נ ח ה ה ק ר ב אוֹת ה ב נ י א ה ר ן ל פ נ י ה' א ל פ נ י ה מ ז ב ח. ו ת נ י א: ל פ נ י ה', י כוֹל ב מ ע ר ב? ת ל מו ד לוֹמ ר: א ל פ נ י ה מ ז ב ח, א י א ל פ נ י ה מ ז ב ח י כוֹל ב ד רוֹם? ת ל מו ד לוֹמ ר: ל פ נ י ה'. ה א כ יצ ד? מ ג יש ה ב ק ר ן ד רוֹמ ית מ ע ר ב ית כ נ ג ד חו ד ה ש ל ק ר ן ו ד יּוֹ. The baraita states: He places it in a service vessel and sanctifies it in the service vessel. The Gemara asks: Can one learn from the unnecessary repetition of the term service vessel, that service vessels can sanctify their contents only with intention? N H Must one place the meal-offering in the service vessel with express intent to sanctify it? The Gemara answers: Say: He simply places it in the service vessel in order to sanctify it in the service vessel. He need not to intend to sanctify it. The baraita teaches: The owner of the meal-offering puts its oil and frankincense on it. The Gemara cites the source of this halakha: As it is stated: And when anyone brings a meal-offering unto the Lord, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon (Leviticus : ). The baraita states: And he carries it to the priest. The Gemara cites the source: As it is written: And he shall bring it to Aaron s sons, the priests (Leviticus : ). The baraita states: And the priest then carries it to the altar. The Gemara cites the source: As it is written: And you shall bring the meal-offering that is made of these things unto the Lord; and it shall be presented unto the priest, and he shall bring it unto the altar (Leviticus : ). The baraita states: The priest brings it near to the southwest horn of the altar, opposite the corner of the horn. And this is sufficient. The Gemara asks: From where do we derive this? The Gemara responds: As it is written: And this is the law of the meal-offering: The sons of Aaron shall offer it before the Lord in front of the altar (Leviticus : ). And it is taught in a baraita: When the verse states: Before the Lord, one might have understood this to mean on the western side of the altar, opposite the Holy of Holies. Therefore, the verse states: In front of the altar. This must be the south of the altar, where the ramp is located. If the verse had stated only: In front of the altar, one might have understood it to mean specifically on the southern side. Therefore, the verse states: Before the Lord, indicating the western side. How can these texts be reconciled? The priest brings it near to the southwest corner of the altar, opposite the corner of the horn. And this is sufficient. Service vessels can sanctify only with intention Tosefot HaRosh cites :כ ל י ש ר ת א ין מ ק ד ש ין א ל א מ ד ע ת a textual variant entertaining the possibility that placing an item in a service vessel can render it sanctified even without intention. Although the Rambam rules that intention is necessary for a service vessel to sanctify that which is placed in it, the Meiri disagrees. Service vessels can sanctify only with intention Service vessels sanctify items :א ין מ ק ד ש ין א ל א מ ד ע ת placed in them only if one placed the items there with that intention (Rambam Sefer Avoda, Hilkhot Pesulei HaMukdashin 3:20). ר ב י א ל ע ז ר אוֹמ ר: י כוֹל י ג יש נ ה ב מ ע ר ב ה ש ל ק ר ן אוֹ ל ד רוֹמ ה ש ל ק ר ן? א מ ר ת : כ ל מ קוֹם ש א ת ה מוֹצ א ש נ י מ ק ר אוֹת, א ח ד מ ק יּ ים ע צ מוֹ ו מ ק יּ ים ד ב ר י ח ב ירוֹ, ו א ח ד מ ק יּ ים ע צ מוֹ ו מ ב ט ל ד ב ר י ח ב ירוֹ, מ נ יח ין א ת ש מ ק יּ ים ע צ מוֹ ו מ ב ט ל ח ב ירוֹ ו תוֹפ ס ין א ת ש מ ק יּ ים ע צ מוֹ ו מ ק יּ ים ח ב ירוֹ. כ ש א ת ה אוֹמ ר ל פ נ י ה' ב מ ע ר ב ב ט ל ת ה א ל פ נ י ה מ ז ב ח ב ד רוֹם, ו כ ש א ת ה אוֹמ ר א ל פ נ י ה מ ז ב ח ב ד רוֹם ק יּ ימ ת ה ל פ נ י ה' ב מ ע ר ב. ה א כ יצ ד? מ ג יש ה ל ד רוֹמ ה ש ל ק ר ן. Rabbi Elazar says another interpretation: One might have thought that he offers it up on the western side of the corner or on the southern side of the corner. Say: Anywhere you find two verses, one of which fulfills itself and fulfills the statement of the other, and one of which fulfills itself and nullifies the statement of the other, leave the verse that fulfills itself and nullifies the other, and seize the one that fulfills itself and fulfills the other. The principle is applied as follows: When you say: Before the Lord, on the western side, you have nullified the other part of the verse: In front of the altar, on the southern side. But when you say: In front of the altar, on the southern side, you have also fulfilled: Before the Lord, on the western side. How so? He brings it near to the southern side of the corner. ו ה יכ ן ק יּ ימ ת ה? א מ ר ר ב א ש י, ק ס ב ר ה אי ת נ א: כ ו ל יה מ ז ב ח ב צ פוֹן ק א י. מ אי ו ד יּוֹ? א מ ר ר ב א ש י: א יצ ט ר יך, ס ל ק א ד ע ת ך א מ ינ א ת יב ע י ה ג ש ת מ נ ח ה ג ו פ ה. ק מ ש מ ע ל ן. The Gemara asks: But where have you fulfilled the phrase before the Lord? Rav Ashi said: This tanna holds that the entire altar stands in the north of the Temple courtyard. Therefore, the entire southern side of the altar stood opposite the Holy of Holies in the west, and it can therefore be called: Before the Lord. The Gemara asks: What is taught by the phrase: And this is sufficient? Rav Ashi said: This phrase was necessary, as otherwise it might enter your mind to say: Require the priest to bring the meal-offering itself near to the corner of the altar without the use of a vessel. The baraita teaches us that this is not so, and one can bring it to the altar in its service vessel.. sota. Perek II. 14b 93 פרק ב דף יד:

6 In order that it not be removed along with the meal-offering ל א ת ק מוֹץ ב ה ד י מ נ ח ה :ד The verse states: He shall take from there his handful (Leviticus 2:2). If anything else is in his hand when he removes the handful, the handful will not be whole (Rashi; Tosefot HaRash). א ף ע ל ג ב blood Although the knife sanctifies The Gemara apparently indicates that :ד ק ד יש ת יה ס כ ין the slaughtering knives in the Temple must be consecrated as service vessels. According to Rabbeinu Efrayim, however, other statements in the Gemara prove that the knife need not be a service vessel. The Tosefot HaRash and the Tosefot HaRosh discuss this issue, and both note that there is no conclusive proof for either opinion. It is possible that the knife must be consecrated as a service vessel ab initio, but if one slaughtered with an unconsecrated knife the offering would be valid after the fact. Here too it is not different כ א נ מ י ל א ש נ א :ה Animal offerings and meal-offerings are comparable in many ways. There are four sacrificial rites involved in animal offerings: Slaughter, receiving the blood, carrying it to the altar, and sprinkling it on the altar. There are likewise four sacrificial rites involved in the meal-offering: Removing the handful from the vessel, placing it in a service vessel, carrying it to the altar, and burning it on the altar. The initial placement of the entire meal-offering in a service vessel is not considered a true part of its service. The structure of tractate Menaĥot, which deals with meal-offerings, is parallel to that of tractate Zevaĥim, which deals with animal offerings. LANGUAGE Crumb [koret] ט :קוֹר This word refers to a small item or fraction, similar to the Greek κεράτιον, keration. The word carat, a measurement used for the weight of diamonds, may be derived from this Greek word. However, both may derive originally from older Semitic words. Some sources assert that koret is a variation of the word keretz, meaning slice or small piece. Came out in his hand ל ה ב י דוֹ :ע If the priest removed the handful, and a pebble, a grain of salt, or a crumb of frankincense came up with it, it is invalid (Rambam Sefer Avoda, Hilkhot Pesulei HaMukdashin 11:3). ו א ימ א ה כ י נ מ י! א מ ר ק ר א: ו ה ק ר יב ה א ל ה כ ה ן וגו' ו ה ג יש ה א ל ה מ ז ב ח, מ ה ה ק ר ב ה א צ ל כ ה ן ב כ ל י, א ף ה ג ש ה א צ ל מ ז ב ח ב כ ל י. ו מ ס ל ק א ת ל בוֹנ ת ה ל צ ד א ח ד, כ י ה יכ י ד ל א ת ק מוֹץ ב ה ד י מ נ ח ה, כ ד ת נ ן: ק מ ץ, ו ע ל ה ב י דוֹ צ רוֹר אוֹ ג ר ג ר מ ל ח אוֹ קוֹר ט ל בוֹנ ה פ סו ל. ו קוֹמ ץ מ מ קוֹם ש נ ת ר ב ה ש מ נ ה. מ נ ל ן? ד כ ת יב: מ ס ל ת ה ו מ ש מ נ ה מ ג ר ש ה ו מ ש מ נ ה. ו נוֹת נוֹ ל תוֹך כ ל י ש ר ת ו מ ק ד ש וֹ ב כ ל י ש ר ת. ל מ ה ל י? ה א ק ד ש ה ח ד א ז ימ נ א! מ יד י ד ה ו ה א ד ם, ד ם א ף ע ל ג ב ד ק ד יש ת יה ס כ ין ב צ ו אר ב ה מ ה, ה ד ר מ ק ד יש ל יה ב כ ל י ש ר ת, ה כ א נ מ י ל א ש נ א. ו מ ל ק ט א ת ל בוֹנ ת ה ו נוֹת נ ה ע ל ג ב יו, ד כ ת יב: ו א ת כ ל ה ל בוֹנ ה א ש ר ע ל ה מ נ ח ה. ו מ ע ל הו The Gemara asks: And why not say that this is indeed so? The Gemara responds: The verse states: And you shall bring the meal-offering that is made of these things unto the Lord; and it shall be presented unto the priest, and he shall bring it unto the altar (Leviticus : ); just as presentation to the priest is in a vessel, so too bringing it to the altar must be in a vessel. The baraita states: And he removes its frankincense to one side. The Gemara explains: This is done in order that the frankincense not be removed along with the meal-offering N when the priest removes a handful. As we learned in a mishna (Menaĥot a): If he removed the handful and a pebble, or a grain of salt, or a crumb [koret] L of frankincense came out in his hand, H it is invalid. The handful must be entirely fine flour. The baraita continues: And he removes a handful from the place where its oil has accumulated. The Gemara asks: From where do we derive this? As it is written: And he shall take from there his handful of the fine flour thereof, and of the oil thereof (Leviticus : ). The Torah also states: And the priest shall make the memorial part of it smoke, even of the groats thereof, and of the oil thereof (Leviticus : ). The handful should be taken from the area where there is an abundance of oil. The baraita continues: And he puts the handful into a service vessel and sanctifies it in the service vessel. The Gemara asks: Why do I need this sanctification? He has already sanctified it once, when he initially brought it to the Temple. The Gemara responds: The sanctification here is just as with the blood of the offerings. Although the knife sanctifies blood N by contact with the neck of the animal, since the knife itself is a service vessel, the priest sanctifies it again when he collects it in the service vessel. Here too, it is not different; N the meal-offering must be sanctified twice. The baraita continues: And he gathers its frankincense and puts it on top of the handful. The Gemara cites the source: As it is written: And he shall take up from his handful, of the fine flour of the meal-offering, and of the oil thereof, and all the frank incense which is upon the meal-offering (Leviticus : ). The baraita continues: And he then brings it up