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Mishnah Menachot 1 משנה מנחות
All grain offerings from which handfuls were taken not for their own sake are valid, but they do not fulfill the obligation of their owners. [This is true] except for the grain offering of a sinner or the grain offering brought out of jealousy [by the suspected adulteress]. The grain offerings of a sinner and of jealousy from which handfuls were collected not for their own sake, or that were put into a vessel, or that were brought [to the altar], or were burned not for their own sake, or one [action was done] for their own sake and the other not or their own sake, or one [action was done] not for their own sake and one [was done] for their own sake, they are invalid. What [is meant by] ["an action done] for their own sake and [one done] not for their own sake?" For the sake of the grain offering of the sinner and for the sake of the voluntary grain offering. [And what is meant by "an action done] not for their own sake and [one done] for their own sake"? With the intent of a voluntary grain offering and with the intent of a grain offering of a sinner. כל המנחות שנקמצו שלא לשמן, כשרות, אלא שלא עלו לבעלים משום חובה, חוץ ממנחת חוטא ומנחת קנאות. מנחת חוטא ומנחת קנאות שקמצן שלא לשמן, נתן בכלי, והלך, והקטיר שלא לשמן, או לשמן ושלא לשמן, או שלא לשמן ולשמן, פסולות. כיצד לשמן ושלא לשמן, לשם מנחת חוטא ולשם מנחת נדבה, או שלא לשמן ולשמן, לשם מנחת נדבה ולשם מנחת חוטא. The grain offering of a sinner and the grain offerings from which handfuls were taken by a zar [non-priest], by a person in mourning [for a kinsman who has not yet been buried], by a tevul yom [a person who has immersed himself that day to purify himself, but who must wait for night-fall to be fully pure], by a person who lacks [priestly] garments, by a mechusar kippurim [a person who is required to bring an atonement offering before partaking in an offering], by a person with unwashed hands and feet, by an uncircumcised man, by an impure person, by a person who is sitting, or one who is standing on vessels, an animal, or his friend's legs - these [offerings] are invalid. If he took the handful with his left [hand], it [the offering] is invalid. Ben Betera says: he should return it and take the handful again with his right. If he took the handful, and a stone or a chunk of salt or a remnant of frankincense came with it in his hand, it is invalid, because they said: one who takes too much or too little [as] the handful, it is invalid. What is too much? If he took a heaping handful. And too little? If he took the handful with his fingertips. How should he do it? Extend his fingers on his palm [and bring the flour with his three middle fingers into his palm]. אחת מנחת חוטא ואחת כל המנחות שקמצן זר, אונן, טבול יום, מחסר בגדים, מחסר כפורים, שלא רחוץ ידים ורגלים, ערל, טמא, יושב, עומד על גבי כלים, על גבי בהמה, על גבי רגלי חברו, פסל. קמץ בשמאל , פסל. בן בתירא אומר, יחזיר ויחזור ויקמוץ בימין. קמץ ועלה בידו צרור או גרגיר מלח או קרט שללבונה, פסל; מפני שאמרו, הקמץ היתר והחסר, פסול. איזהו היתר, שקמצו מבורץ. וחסר, שקמצו בראשי אצבעותיו. כיצד הוא עושה, פושט את אצבעותיו על פס ידו. If he used too much oil or too little oil or too little frankincense, it is invalid. One who takes a handful from the grain offering [intending] to eat the remainder [of the offering] outside [the Temple] or an olive’s bulk outside; Or to burn the handful or an olive’s bulk of the fistful outside; or to burn its frankincense outside, it is invalid, but it does not entail karet [divinely imposed punishment consisting of death at an early age without progeny]. [One who takes a handful from the grain offering intending] to eat the remainder the next day or an olive’s bulk the next day; or to burn the fistful the next day or an olive’s bulk of the handful the next day; or to burn its frankincense the next day, It is piggul [a sacrifice that becomes unfit due to the intention of the officiating priest to consume it outside of its permitted time], and they would be liable for karet [divinely imposed punishment consisting of death at an early age without progeny]. This is the general rule: anyone who takes the fistful, or puts it into a vessel, or carries it to the altar, or burns it, [intending] to eat [the amount] which is normally eaten, or to burn [the amount] which is normally burned: outside its prescribed place [the Temple courtyard], [the minhah] is invalid, but it does not result in karet; after its designated time, it is piggul [a sacrifice unfit due to the intention to consume it outside of its permitted time] and it results in karet, provided that the [portion which] permits is offered as required. How is the [portion which] permits offered as required"? If one took the handful in silence [i.e., without express intention], and put it in a vessel and carried it, and burned it, [intending to eat it] after its designated time; Or if one took the handful [intending to eat the grain-offering] after its designated time, and put it in a vessel, and carried it and burned it in silence, or if one took the handful and put it in a vessel, carried it out, and burned it [intending to eat the grain-offering] after its designated time. This is offering the [portion which] permits as is required. רבה שמנה, וחסר שמנה, חסר לבונתה, פסולה. הקומץ את המנחה לאכול שיריה בחוץ, או כזית משיריה בחוץ, להקטיר קמצה בחוץ, או כזית מקמצה בחוץ, או להקטיר לבונתה בחוץ, פסול ואין בו כרת. לאכול שיריה למחר, או כזית משיריה למחר, להקטיר קמצה למחר, או כזית מקמצה למחר, או להקטיר לבונתה למחר, פגול וחיבין עליו כרת. זה הכלל, כל הקומץ, והנותן בכלי, והמהלך, והמקטיר, לאכול דבר שדרכו לאכול, ולהקטיר דבר שדרכו להקטיר, חוץ למקומו, פסול ואין בו כרת.חוץ לזמנו, פגול וחיבין עליו כרת, ובלבד שיקרב המתיר כמצותו. כיצד קרב המתיר כמצותו. קמץ בשתיקה ונתן בכלי והלך והקטיר חוץ לזמנו, או שקמץ חוץ לזמנו ונתן בכלי והלך והקטיר בשתיקה, או שקמץ ונתן בכלי והלך והקטיר חוץ לזמנו, זה הוא שקרב המתיר כמצותו. How is the [portion which] permits not offered as is required? If one took the handful [intending to eat it] outside the designated place, [and] put it in a vessel, carried it to the altar, and burned it [with the intention of eating it] after its designated time; Or if one took the handful [intending to eat it] after its designated time, [and] put it in a vessel, carried it to the altar, and burned it [intending to eat it] outside its designated place, or if one took the fistful, put it in vessel, carried it to the altar, and burned it [intending to eat it] outside its designated time. If one took the handful of a sinner’s grain offering or the grain offering of jealousy not for their own sake, and put it in a vessel, carried it to the altar, and burned it [intending to eat them] after their designated time; Or if one took the handful [from them, intending to eat] after their designated time, [and] put it in a vessel, carried it to the altar, and burned it not for their own sake, or if one took out the fistful, put it in vessel, carried it to the altar, and burned for the sake of something else - this is the [portion which] permits not offered as is required. [If one intended] to eat an olive’s bulk outside its designated place [and] an olive’s bulk on the next day, [or] an olive’s bulk on the next day [and] an olive’s bulk outside its designated place; Half an olive’s bulk outside its designated place [and] half an olive’s bulk on the next day; Half an olive’s bulk on the next day [and] half an olive’s bulk outside its designated place, [The sacrifice] is unfit, and does not entail karet. Rabbi Judah said: this is the general rule: where the [improper] intention of time precedes the [improper] intention of place, [the sacrifice] is piggul, and they would be liable for karet; but if the [improper] intention of place precedes the [improper] intention of time, it is invalid and does not entail karet. But the Sages say: in both cases [the sacrifice] is invalid and does not entail karet. [If one intends] to eat half an olive’s bulk [after its intended time or outside its intended place] [and] to burn half an olive’s bulk [similarly] - it is valid, for eating and burning do not combine [to equal an olive's bulk]. כיצד לא קרב המתיר כמצותו. קמץ חוץ למקומו ונתן בכלי והלך והקטיר חוץ לזמנו, או שקמץ חוץ לזמנו ונתן בכלי והלך והקטיר חוץ למקומו, או שקמץ ונתן בכלי והלך והקטיר חוץ למקומו, מנחת חוטא ומנחת קנאות שקמצן שלא לשמן ונתן בכלי והלך והקטיר חוץ לזמנן, או שקמץ חוץ לזמנן, ונתן בכלי והלך והקטיר שלא לשמן, או שקמץ ונתן בכלי והלך והקטיר שלא לשמן. זה הוא שלא קרב המתיר כמצותו. לאכול כזית בחוץ וכזית למחר, כזית למחר וכזית בחוץ, כחצי זית בחוץ וכחצי זית למחר כחצי זית למחר וכחצי זית בחוץ, פסול ואין בו כרת. אמר רבי יהודה, זה הכלל, אם מחשבת הזמן קדמה למחשבת המקום, פגול וחיבין עליו כרת. ואם מחשבת המקום קדמה למחשבת הזמן, פסול ואין בו כרת. וחכמים אומרים, זה וזה פסול ואין בו כרת. לאכול כחצי זית ולהקטיר כחצי זית, כשר, שאין אכילה והקטרה מצטרפין.
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