014a יש בקרבנות פרק שני תמורה יד ע"א - YESH BEKORBONOS CHAPTER TWO TEMURAH

There are [rules that apply to] individual offerings that do not apply to communal offerings,^[1]

and there are [rules that apply to] communal offerings that do not apply to individual offerings:

individual offerings make a substitution (temurah), but communal offerings do not make a substitution.

Individual offerings apply both to males and to females,

but communal offerings apply only to males.

מתני' קרבנות ציבור כולם זכרים - Mishnah. Communal offerings are all male. Most of them are burnt offerings, and a burnt offering is male. The public brings no peace offerings except the lambs of Atzeret, which are male, and their sin offerings are goats, as written in all of them: 'and one goat for a sin offering.'

Individual offerings are subject to [the obligation of] upkeep (achariyut), and the upkeep of their libations,^[2]

קרבנות היחיד חייבין באחריותן - That is, some of them have a fixed time, so that even if the time passed they must be offered, such as the burnt offering of a woman after childbirth and the offerings of a metzora; if the eighth day of a metzora passed, he may offer it later. But communal offerings with a fixed time, if the time passed, their offering is void, as the Gemara explains.

but communal offerings are not subject to upkeep, nor to the upkeep of their libations,

but they are subject to the upkeep of their libations once the animal has been sacrificed.

משקרב הזבח - That is, if the animal was offered at its time and its accompanying libations were not offered, they must be brought even up to ten days later, as the Gemara explains.

There is [a rule] that applies to communal offerings but not to individual ones: communal offerings override Shabbat and impurity,

whereas individual offerings do not override Shabbat or impurity.

Rabbi Meir said: Are not the meal offering of the High Priest and the bull of Yom Kippur individual offerings, which override Shabbat and impurity?

חביתי כהן גדול - They override Shabbat and impurity, since it is written regarding it: 'an offering of the daily meal, it is to you like the daily meal offerings' (see the end of Menachot, 50b).^[3]

פר יום הכיפורים - The bull of Aaron.

Rather, [they override them] because their time is fixed.

אלא שזמנו קבוע - That is, the reason depends only on the fixed time: those whose time is fixed override Shabbat and impurity even for an individual, and if their time passed there is no make-up. Whatever has no fixed time does not override Shabbat and impurity, even for the community, such as the bull for an unknowing communal sin and the goats of idolatry.

[The Mishnah says]: An individual offering makes a substitution, etc.^[4]

Is this a general rule? But birds are an individual offering and do not make a substitution! [The Mishnah] teaches it with regard to animals.

And the offspring is an individual offering and does not make a substitution!

Whose view is this? It is Rabbi Yehuda's view,^[5]

who says that the offspring makes a substitution.

And the substitute itself is an individual offering, and a substitute does not make a substitution!

[The Mishnah] teaches it with regard to the principal animal.^[6]

גמ' עיקר זיבחא - Gemara. The first consecration.

Now that we have come to this: even if you say that it is the view of the Rabbis, it teaches it with regard to the principal animal.

אפי' תימא רבנן - That is, they do not hold that the offspring makes a substitution.

Individual offerings apply both to males and to females:^[7]

בין בזכרים בין בנקבות - That is, any offering that the individual is obligated to bring, whether male or female.

Is this a general rule? But a burnt offering is an individual offering, and a male comes while a female does not come!

Is there not the burnt offering of birds? For it was taught: 'male and female' [applies] to animals, and there is no 'male and female' for birds.^[8]

הא איכא עולת העוף - This is the answer: an asham is male, since 'a ram or a lamb' is written about it, and not a female lamb.

And a sin offering is an individual offering, and a female comes while a male does not come!

Is there not the goat of a prince, which brings a male?

And there is the individual guilt offering, where a male comes and a female does not come!

When the Rabbis said [this], they meant an offering that is found both as an individual's and as a communal offering; the guilt offering is found for an individual but not for the community.

And if you prefer, say: did the Mishnah teach 'all offerings'? It taught 'there are offerings [that...]'.

And what are shelamim (peace offerings)?^[9]

מאי ניהו שלמים - But the peace offerings of the community are male, as written about them (Vayikra 23): 'and two lambs of a year old for a peace offering', the peace offerings of the community, the lambs of Atzeret.

If he wishes he brings a female, and if he wishes he brings a male.

Individual offerings are subject to upkeep, etc.:

From where do we know this? As our Rabbis taught:^[10]

מנא הני מילי - That communal offerings have no make-up.

(Vayikra 23) 'a day's matter in its day' teaches that the whole day is valid for the musafim.^[11]

דבר יום ביומו - Musafim: it speaks of the paragraph about the bull or the sheep, as written: 'These are the appointed times of Hashem, holy convocations, to bring a fire offering.' Which fire offering is brought on the festival more than on other days? Say: the musafim.

שכל היום כשר למוספין - Provided the musafim are offered before the afternoon daily offering, as stated (Yoma 33b): 'all the offerings.'

(Vayikra 23) 'in its day' teaches that if the day passed and he did not bring them, he is not liable for their upkeep.

One might think that he is not liable for the upkeep of their libations, even though the animal was sacrificed.

The verse says (Bamidbar 29): 'their meal offering and their libations' [may be offered] at night, and 'their meal offering and their libations' [may be offered] the next day.^[12]

מנחתם ונסכיהם אפי' בלילה ואפי' למחר - If the offering was brought at its time, even up to ten days later, and forever; and it speaks of a case where the libations were not made available to him.

Resh Lakish said from here: (Vayikra 23) 'apart from the Sabbaths of Hashem'. And it is needed: had the Torah written 'apart from the Sabbaths of Hashem', I would have said [libations may be offered] by day, yes, and at night, no.^[13]

מלבד שבתות ה' - For thus it is written: 'sacrifice and libations; the matter of the day in its day, apart from the Sabbaths of Hashem.' Since we expound 'the day's matter in its day' as adjacent, [it means] the libations apart from those of the Sabbath: if a Yom Tov follows Shabbat, he offers its libations with its offerings; and one who offers libations forgotten yesterday and not offered.

ביום אין בלילה לא - Since it is written 'the matter of the day in its day' and juxtaposed to it 'apart from the Sabbaths of Hashem', meaning: the libations of Shabbat you offer today on Yom Tov, but not at night.

The verse says: 'and their meal offering and their libations'.

And had the Torah written 'their meal offering and their libations' without 'apart from the Sabbaths of Hashem', I would have said [they may be offered] at night, yes, but by day, no.

ואי כתב מנחתם ונסכיהם - I would have said: [it teaches] that you may offer the libations of the day at the night that follows, but on the day after, no.

And what is the difference?

ומ"ש - That is, if you say, what is the difference, that [the verse] should say 'at night yes, by day no'? Scripture would have written it generally.

Because in sacred matters the night follows the day.

משום דבקדשים הלילה הולך אחר היום - That is, after the day has passed, as it is written (Vayikra 7): 'on the day of his offering it shall be eaten; you shall not leave any of it until morning.' So the night is called 'the day of its offering'. Therefore I would have said, at night it may be offered, since the libations are from the day that passed; but on the day after, no.

Do libations need [to be offered]? Are libations offered at night?

We learned: 'I only [derive] items that are normally offered at night, such as limbs and fats which are offered from sunset and burn through the whole night'.^[14]

אין לי כו' - This is a Baraita, and the verse it is connected to is: 'it is the burnt offering on its hearth on the altar all night until morning', that he should place them from sunset and they burn all night.

אין לי אלא דברים שדרכן ליקרב בלילה - Such as the limbs of the burnt offering and the fats, as stated above: that he should place them from sunset, that is, after sunset he places them on the pile.

'Items that are normally offered by day, such as the handful, the frankincense, and the meal and libations, which are brought up from sunset'.

דברים שדרכן ליקרב ביום - That they are not offered at night at all: all the offerings are written with 'by day, command', which implies by day and not at night. But limbs and fats were included here at night from this verse: that they are offered from sunset and he burns them on the pile, and they burn by themselves; for otherwise what would 'the burnt offering' exclude? The Gemara asks: from sunset? But you said they are items normally offered by day.

'From sunset'? Do you think so? Did you not say that they are items normally offered by day?^[15]

Rather, 'at the coming of the sun': that they are burned through the night.

אלא עם בא השמש - Before sunset.

Whence? The verse (Vayikra 6) says: 'This is the law of the burnt offering', an inclusive term (riba).^[16]

At any rate, [the Mishnah] teaches that libations [are offered] by day.

Rami bar Hama said: No difficulty: here it means consecration; there it means offering.^[17]

ליקדש - At night, if they were placed in sacred vessels they do not go out to common use; but they are not offered until day.

Rava said to him: if [libations] are only consecrated, would they also be offered?

אי מקדש קדשי - At night they are also offered.

But it was taught: This is the principle: whatever is offered by day is consecrated only by day; whatever is offered at night is consecrated at night. Whether by day or at night, it is consecrated.^[18]

Rather, Rav Yosef said: delete the meal and libations from this Mishnah.^[19]

סמי מכאן נסכים - Do not count the libations together with items normally offered by day.

When Rav Dimi came up [to Bavel], he found Rav Yirmeya sitting and saying in the name of Rabbi Yehoshua ben Levi:^[20]

From where do we know that libations which come with the animal offering are offered only by day?

עם הזבח - That they are brought with the animal offering, and their consecration is the slaughter of the animal, since it is like the animal itself; and they are offered only by day.

The verse says (Bamidbar 29): 'and for your libations and for your peace offerings'.

Just as peace offerings are by day, so too libations are by day.

He said: If I could find someone, I would write a letter

אמר רב דימי אי אשכחיה אינשי כתיב איגרתא - If I found a person, I would write a letter and send it to Rav Yosef in Bavel.

and send it to Rav Yosef.

Tosafot

וכל הקרב בלילה - On 'and whatever is offered at night': Rashi (end of Shtei HaLechem, Menachot 100a) gives the example of oil for the menorah; Tosafot say this is not right, since it has no sanctity of a vessel, so it seems that only libations are offered at night. Therefore the Gemara does not here answer 'perhaps it is consecrated to be disqualified but not to be sanctified'; as concluded there, the Gemara could have raised the objection directly, and it returns to raise it on the basis of the earlier view.^[21]

Notes

1. 1. Temurah: the rule that when an animal set aside as a sacrifice is exchanged for another, the substitute also becomes sacred and must be offered in the same way.
2. 2. Achariyut: the obligation to bring an offering and to look after it, even after its time has passed (Rashi explains the cases below).
3. 3. Chavitei kohen gadol: the meal offering the High Priest brings each day, which is treated like the daily offering (tamid), and so overrides Shabbat and impurity.
4. 4. The Mishnah's rule: an individual offering makes a tamura. The Gemara now tests the rule's scope against the exceptions of birds, offspring and the tamura itself.
5. 5. Rabbi Yehuda holds that the offspring of a sacred animal is itself sacred and can make a tamura; the Gemara reads the Mishnah as his view.
6. 6. 'Ikar zibacha': the principal animal, that is, the animal first set aside as the sacrifice, not its offspring or its substitute.
7. 7. The Gemara checks whether the Mishnah's 'male or female' rule holds for all individual offerings, testing it on the burnt offering, the sin offering and the asham.
8. 8. Turtle-doves and young pigeons (olat ha-of): a bird burnt offering is not described as male or female, so the 'male and female' rule applies to animals only.
9. 9. Shelamim: peace offerings, which an individual may bring as either a male or a female.
10. 10. A Baraita is cited as the source of the Mishnah's rule that communal offerings have no make-up (tashlumin). The derivation is from the verse 'the matter of the day in its day'.
11. 11. Musafim: additional offerings brought on festivals and Shabbat, beyond the daily offering.
12. 12. Meal offerings and libations (nesachim) are brought with the animal offerings. The verse teaches that they may be offered at night, and also on the next day, when the animal offering was brought in its time.
13. 13. Resh Lakish, an Amora of Eretz Yisrael, derives the rule from the verse 'apart from the Sabbaths of Hashem'.
14. 14. The quoted Mishnah concerns items offered at night: the limbs and fats of the burnt offering are placed on the altar from sunset and burn all night.
15. 15. Bo ha-shemesh: sunset, the start of the night, when the limbs and fats were placed on the altar.
16. 16. Vayikra 6:2, 'This is the law of the burnt offering', read here as an inclusive term (riba) that adds the libations.
17. 17. Rami bar Hama, a Babylonian Amora, resolves the contradiction by separating 'consecration' (kiddush) from 'offering' (kerivah).
18. 18. A Baraita on consecration: what is offered by day is consecrated by day, and what is offered at night is consecrated at night.
19. 19. Rav Yosef, a Babylonian Amora, suggests deleting the libations from the Mishnah, since they are not offered at night.
20. 20. Rav Dimi, an Amora who came up from Eretz Yisrael to Bavel. 'Came up' (sliq) is the usual term for travelling from Eretz Yisrael to Bavel.
21. 21. Shtei HaLechem, Menachot 100a: the place where the same question of 'whatever is offered at night' is resolved.