« Mishnah Menachot
Mishnah Menachot 3:5 משנה מנחות
If he took the handful from the grain offering intending to eat [outside its proper place or after its proper time] a part that it is not usual to eat or to burn [outside its proper place or after its proper time] a part that it is not usual to burn, [the offering] is valid. Rabbi Eliezer invalidates [it]. [If he intended] to eat less than an olive's bulk of a part that it is usual to eat, or to burn less than an olive's bulk of a part that it is usual to burn, [the offering] is valid. [If he intended] to eat a half an olive's bulk and to burn a half an olive’s bulk, [the offering] is valid, for eating and burning are not reckoned together. הקומץ את המנחה לאכול דבר שאין דרכו לאכול, להקטיר דבר שאין דרכו להקטיר, כשר.רבי אליעזר פוסל.לאכול דבר שדרכו לאכול, להקטיר דבר שדרכו להקטיר, פחות מכזית, כשר.לאכול כחצי זית ולהקטיר כחצי זית, כשר, שאין אכילה והקטרה מצטרפין. If he did not pour in [the oil], or if he did not mix it, or if he did not break up [the grain offering] into pieces, or if he did not salt it, or wave it, or if he did not bring it near [the altar], or if he broke it up into large pieces, or if he did not anoint [with oil those types requiring anointing], it is valid. If the handful of one grain offering was mixed with the handful of another, or with a priest’s grain offering, or with the grain offering of the anointed [high] priest, or with the grain offering [offered with] the libations, it is valid. Rabbi Judah says: if [it was mixed] with the grain offering of the anointed [high] priest or with the grain offering [offered with] libations, it is invalid, for since the consistency of the one is thick and the consistency of the other is thin, each absorbs from the other. לא יצק, לא בלל, לא פתת, לא מלח, לא הניף, לא הגיש, או שפתתן פתים מרבות, ולא משחן, כשרות.נתערב קמצה בקמץ חברתה, במנחת כהנים, במנחת כהן המשיח, במנחת נסכין, כשרה.רבי יהודה אומר, במנחת כהן המשיח ובמנחת נסכין, פסולה, שזו בלילתה עבה, וזו בלילתה רכה, והן בולעות זו מזו. Two grain offerings from which the handfuls had not yet been taken out were mixed together: If it is still possible to take the handful from each separately, they are valid; If not, they are invalid. If the handful [of a grain offering] was mixed with a grain offering from which the fistful had not yet been taken, he must not burn it. If he did burn it, then the grain offering from which the handful had been taken fulfills the owner's obligation while the other from which the handful had not been taken does not fulfill the owner's obligation. If the handful was mixed with the remainder of the grain offering or with the remainder of another grain offering, it must not be burned; If he did burn it does fulfill the owner's obligation. If the handful had become unclean and yet he offered it, the head plate [of the High Priest] renders it acceptable, But if it went out [of the Temple Court] and afterwards he offered it, the headplate does not render it acceptable. For the headplate renders acceptable only an offering which was unclean but not that which was taken out. שתי מנחות שלא נקמצו, ונתערבו זו בזו, אם יכול לקמוץ מזו בפני עצמה ומזו בפני עצמה, כשרות .ואם לאו, פסולות.הקמץ שנתערב במנחה שלא נקמצה, לא יקטיר.ואם הקטיר, זו שנקמצה, עלתה לבעלים.וזו שלא נקמצה, לא עלתה לבעלים.נתערב קמצה בשיריה או בשירים של חברתה, לא יקטיר.ואם הקטיר, עלתה לבעלים.נטמא הקמץ והקריבו, הציץ מרצה.יצא והקריבו, אין הציץ מרצה, שהציץ מרצה על הטמא, ואינו מרצה על היוצא. If the remainder of the grain offering became unclean or was burnt or lost: According to the rule of Rabbi Eliezer it is valid; according to the rule of Rabbi Joshua it is invalid. If [he did] not [put the handful] into a ministering vessel it is invalid; Rabbi Shimon declares it valid. If he burnt the handful twice [i.e., in two batches], it is valid. נטמאו שיריה, נשרפו שיריה, אבדו שיריה, כמדת רבי א יעזר, כשרה.וכמדת רבי יהושע, פסולה.שלא בכלי שרת, פסולה.רבי שמעון מכשיר.הקטיר קמצה פעמים, כשרה. Regarding the handful: the [absence of the] smallest part invalidates the whole. Regarding the tenth [of flour for the grain offering] the [absence of the] smallest part invalidates the whole. Regarding the wine [libation which accompanies the grain offering] the [absence of the] smallest part invalidates the whole. Regarding the oil [which is mixed in with the grain offering] the [absence of the] smallest part invalidates the whole. Regarding the flour and the oil, the [absence of] one invalidates the other. Regarding the handful and the frankincense, the [absence of] one invalidates the other. הקמץ, מעוטו מעכב את רבו.העשרון , מעוטו מעכב את רבו.היין, מעוטו מעכב את רבו.השמן, מעוטו מעכב את רבו.הסלת והשמן מעכבין זה את זה.הקמץ והלבונה מעכבין זה את זה. Regarding the two goats of Yom Hakippurim, the [absence of] one invalidates the other. Regarding the two lambs of Atzeret [Another name for Shavuot, the harvest festival], the [absence of] one invalidates the other. Regarding the two loaves [that accompany the lambs], the [absence of] one invalidates the other. Regarding the two rows [of the showbread], the [absence of] one invalidates the other. Regarding the two dishes [of frankincense], the [absence of] one invalidates the other. Regarding the rows and the dishes, the [absence of] one invalidates the other. Regarding the two kinds [of cakes] used in the offering of the nazirite, the three kinds used for the red cow, the four kinds [of cakes] used in the thanksgiving offering, the four kinds [of species] used for the lulav, and the four kinds used for the [purification of the] leper, the [absence of] one invalidates the others. Regarding the seven sprinklings [of the blood] of the red cow, the [absence of] one invalidates the others. Regarding the seven sprinklings between the poles of the ark, and of those toward the curtain and upon the golden altar, the [absence of] one invalidates the others. שני שעירי יום הכפורים מעכבין זה את זה.שני כבשי עצרת מעכבין זה את זה.שתי חלות מעכבות זו את זו.שני סדרין מעכבין זה את זה.שני בזיכין מעכבין זה את זה.הסדרים והבזיכין מעכבין זה את זה.שני מינים שבנזיר, שלשה שבפרה, ארבעה שבתודה, ארבעה שבלולב, ארבעה שבמצורע, מעכבין זה את זה.שבע הזיות שבפרה מעכבות זו את זו.שבע הזיות של בין הבדים, ושעל הפרכת, ושעל מזבח הזהב, מעכבות זו את זו. Regarding the seven branches of the menorah, the [absence of] one invalidates the others. Regarding the seven lamps on it, the [absence of] one invalidates the others. Regarding the two portions of Scripture in the mezuzah, the [absence of] one invalidates the other; and even one letter invalidates the whole. Regarding the four portions of Scripture in tefillin, the [absence of] one invalidates the others; even one letter invalidates the whole. Regarding the four fringes, the [absence of] one invalidates the others, since the four together are one commandment. Rabbi Ishmael says: the four are four separate commandments. שבעה קני מנורה מעכבין זה את זה.שבעה נרותיה מעכבין זה את זה.שתי פרשיות שבמזוזה מעכבות זו את זו.ואפלו כתב אחד מעכבן.ארבע פרשיות שבתפלין מעכבות זו את זו.ואפלו כתב אחד מעכבן.ארבע ציציות מעכבות זו את זו, שארבעתן מצוה אחת.רבי ישמעאל אומר, ארבעתן ארבע מצות .
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