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Mishnah Menachot 4.2 משנה מנחות
The [absence of the] blue [in the fringes] does not invalidate the white, neither does the [absence of the] white invalidate the blue. The [absence of the] hand-tefillin does not invalidate the head-tefillin, neither does the [absence of the] head-tefillin invalidate the hand-tefillin. The [absence of the] fine flour and the oil does not invalidate the wine, neither does the [absence of the] wine invalidate them. The [absence of one of the] sprinklings [of the blood] on the outer altar does not invalidate the rest. התכלת אינה מעכבת את הלבן, והלבן אינו מעכב את התכלת.תפלה של יד אינה מעכבת של ראש, ושל ראש אינה מעכבת של יד.הסלת והשמן אינן מעכבין את היין, ולא היין מעכבן.המתנות שעל מזבח החיצון אינן מעכבות זו את זו. The [absence of the] bulls or the rams or the sheep do not invalidate one another. R. Simon says: if they had [enough funds to buy] many bulls but they did not have [enough to buy the] libations [which accompany them], let them bring one bull with its libation; let them not offer them all without libations. הפרים והאילים והכבשים אינן מעכבין זה את זה.רבי שמעון אומר, אם היו להם פרים מרבים ולא היו להם נסכים, יביאו פר אחד ונסכיו ולא יקרבו כלן בלא נסכין. [The absence of the] the bull or the rams or the lambs or the sheep do not invalidate the bread-offering, nor does [the absence of] the bread-offering invalidate [them]. [The absence of ] the bread-offering can invalidate the lambs, but [the absence of ] the lambs cannot invalidate the bread-offering - [these are] the words of Rabbi Akiva; Rabbi Shimon ben Nanos said: Not so, rather [the absence of} the lambs can invalidate the bread-offering, but the [the absence of] the bread-offering cannot invalidate the lambs; because we find that when Israel was in the wilderness forty years, they offered lambs without the bread-offering, so now too they may offer the lambs without the bread-offering. R. Simon said: The law is [according to] the words of Ben Nanos, but the grounds are not [according to] his words, [because] all the [offerings] stated in Chomesh HaPekudim [Rabbinic name for the Book of Numbers] were offered in wilderness, but all the [offerings] stated in Torah Kohanim [Rabbinic name for the Book of Leviticus] were not offered in the wilderness. When they came to the land, they offered both [sets of offerings]. And why do I say [nevertheless] they offer the lambs without the bread-offering? Because the lambs render themselves permissible without the bread-offering [via the burning of their innards on the altar], but the bread-offering without the lambs - there is nothing [offered] that would permit it. הפר והאילים והכבשים והשעיר אינן מעכבין את הלחם, ולא הלחם מעכבן.הלחם מעכב את הכבשים, והכבשים אינן מעכבין את הלחם, דברי רבי עקיבא.אמר שמעון בן ננס, לא כי , אלא הכבשים מעכבין את הלחם, והלחם אינו מעכב את הכבשים, שכן מצינו, כשהיו ישראל במדבר ארבעים שנה, קרבו כבשים בלא לחם, אף כאן יקרבו כבשים בלא לחם.אמר רבי שמעון, הלכה כדברי בן ננס, אבל אין הטעם כדבריו, שכל האמור בחמש הפקודים, קרב במדבר.וכל האמור בתורת כהנים, לא קרב במדבר.משבאו לארץ, קרבו אלו ואלו.ומפני מה אני אומר יקרבו כבשים בלא לחם, שהכבשים מתירין את עצמן [ בלא לחם ].לחם בלא כבשים, אין לי מי יתירנו. [The absence of ] thetemidim [daily offerings of lambs, one after dawn and before sunset] near does not invalidate the musafim [additional offerings offered on Shabbat, Rosh Chodesh, and holidays], neither does [the absence of] the musafim invalidate the temidim, neither does the absence of [one of the] musafim invalidate the other musafim. Even if they did not offer the lamb in the morning, they must offer it towards evening. Rabbi Shimon said: When is this so? Only when they had acted under duress or in error, but if they acted deliberately and did not offer the lamb in the morning they may not offer it towards evening. If they did not burn the incense in the morning, they burn it towards evening. Rabbi Shimon said: all of it was burned towards evening [in such a case] - for the golden altar is dedicated only by the incense of spices, and the altar for the whole burnt offering [is dedicated only] by the daily offering of the morning, and the table [is dedicated only] by the showbread on Shabbat, and the menorah [is dedicated] only by [the kindling of] seven lamps towards evening. התמידין אינן מעכבין את המוספים, ולא המוספים מעכבין את התמידין, ולא המוספים מעכבין זה את זה .לא הקריבו כבש בבקר, יקריבו בין הערבים.אמר רבי שמעון, אימתי, בזמן שהיו אנוסין או שוגגין.אבל אם היו מזידין ולא הקריבו כבש בבקר, לא יקריבו בין הערבים.לא הקטירו קטרת בבקר, יקטירו בין הערבים.אמר רבי שמעון, וכלה היתה קרבה בין הערבים, שאין מחנכין את מזבח הזהב אלא בקטרת הסמים [ של בין הערבים ], ולא מזבח העולה אלא בתמיד של שחר , ולא את השלחן אלא בלחם הפנים בשבת , ולא את המנורה אלא בשבעה נרותיה בין הערבים. The high priest’s griddle-cakes cannot be brought in [two separate] halves. Rather, he must bring a whole tenth and then divide it, offering a half in the morning and a half towards evening. If a [high] priest offered half in the morning and then died and they appointed another priest in his place, [the successor] may not bring a half-tenth from his house, neither [may he use] the remaining half-tenth of the first [high priest]. Rather, he must bring a whole tenth and divide it, and offer one half and leaving the other half goes to waste. It turns out that two halves are offered and two halves go to waste. If they did not appoint another priest in his place, from whose [expense] was it offered? Rabbi Shimon says: from the community; Rabbi Yehudah says: from his heirs, and [both agreee that] a whole [tenth] was offered. חבתי כהן גדול, לא היו באות חציים , אלא מביא עשרון שלם, וחוצהו, ומקריב מחצה בבקר, ומחצה בין הערבים.וכהן שהקריב מחצה בשחרית ומת ומנו כהן אחר תחתיו, לא יביא חצי עשרון מביתו , ולא חצי עשרונו של ראשון, אלא מביא עשרון שלם, וחוצהו, ומקריב מחצה, ומחצה אבד.נמצאו שני חציים קרבין, ושני חציים אובדין, לא מנו כהן אחר, משל מי היתה קרבה.רבי שמעון אומר, משל צבור.רבי יהודה אומר, משל יורשים.ושלמה היתה קרבה.
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