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Today's Daf Yomi

November 19, 2018 | ื™ืดื ื‘ื›ืกืœื• ืชืฉืขืดื˜

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Menachot 101

Can one redeem items whose value is holy if they are still pure (not disqualified)?


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ื“ืžื›ืœื™ ืฉืจืช ืœื ืืฉื›ื—ืŸ ื“ืžื™ืคืจื™ืง

One cannot draw the conclusion that these substances can be redeemed, since we do not find a case where an item that has been consecrated in a service vessel is redeemed.

ื•ื‘ืขืœ ืžื•ื ื”ื™ื›ื ืื™ืงืจื™ ื˜ืžื ื“ืชื ื™ื ื•ืื ื›ืœ ื‘ื”ืžื” ื˜ืžืื” ืืฉืจ ืœื ื™ืงืจื™ื‘ื• ืžืžื ื” ืงืจื‘ืŸ ืœื”ืณ ื‘ื‘ืขืœื™ ืžื•ืžื™ืŸ ืฉื ืคื“ื™ืŸ ื”ื›ืชื•ื‘ ืžื“ื‘ืจ

The Gemara asks: And where is a blemished animal called โ€œimpureโ€ in the Torah? The Gemara answers: As it is taught in a baraita with regard to redeeming an offering, that the Torah states: โ€œAnd if it be any impure animal, of which they may not bring an offering to the Lord, then he shall set the animal before the priest. And the priest shall value it, whether it is good or bad; as you the priest values it, so shall it be. But if he will indeed redeem it, then he shall add the fifth part thereof to your valuationโ€ (Leviticus 27:11โ€“13). The verse is speaking of blemished animals that are redeemed, and they are referred to as impure because they are not fit to serve as offerings.

ืืชื” ืื•ืžืจ ื‘ื‘ืขืœื™ ืžื•ืžื™ืŸ ืฉื ืคื“ื• ืื• ืื™ื ื• ืืœื ื‘ื‘ื”ืžื” ื˜ืžืื” ืžืžืฉ ื›ืฉื”ื•ื ืื•ืžืจ ื•ืื ื‘ื‘ื”ืžื” ื”ื˜ืžืื” ื•ืคื“ื” ื‘ืขืจื›ืš ื”ืจื™ ื‘ื”ืžื” ื˜ืžืื” ืืžื•ืจื” ื”ื ืžื” ืื ื™ ืžืงื™ื™ื ื•ืื ื›ืœ ื‘ื”ืžื” ื˜ืžืื” ื‘ื‘ืขืœื™ ืžื•ืžื™ืŸ ืฉื ืคื“ื• ื”ื›ืชื•ื‘ ืžื“ื‘ืจ

The Gemara clarifies: Do you say that the verse is referring to blemished animals that were redeemed, or is it referring only to an actual non-kosher [tamei] animal, as the plain sense of the verse indicates? The Gemara responds: When the verse states later in that section: โ€œAnd if it be of an impure [tamei] animal, then he shall redeem it according to your valuation, and shall add to it the fifth part thereofโ€ (Leviticus 27:27), an actual non-kosher animal is mentioned as being subject to redemption. How do I realize the meaning of the verse: โ€œAnd if it be any impure [tamei] animalโ€ (Leviticus 27:11)? The verse is speaking of blemished animals that were redeemed, i.e., that have the possibility of being redeemed.

ื™ื›ื•ืœ ื™ืคื“ื• ืขืœ ืžื•ื ืขื•ื‘ืจ ืชืœืžื•ื“ ืœื•ืžืจ ืืฉืจ ืœื ื™ืงืจื™ื‘ื• ืžืžื ื” ืงืจื‘ืŸ ืœื”ืณ ืžื™ ืฉืื™ื ื” ืงืจื™ื‘ื” ืœื”ืณ ื›ืœ ืขื™ืงืจ ื™ืฆืชื” ื–ื• ืฉืื™ื ื” ืงืจื™ื‘ื” ื”ื™ื•ื ื•ืงืจื™ื‘ื” ืœืžื—ืจ

The Gemara continues to discuss this halakha: One might have thought that offerings are redeemed even due to the presence of a temporary blemish. Therefore, the continuation of the verse states: โ€œOf which they may not bring an offering to the Lord,โ€ which is referring to an animal that is not sacrificed to God at all. The verse serves to exclude this animal with a temporary blemish, which is not sacrificed today, while it remains blemished, but is sacrificed tomorrow, after the blemish disappears.

ืžื•ืชื™ื‘ ืจื‘ ื”ื•ื ื ื‘ืจ ืžื ื•ื— ื”ืขื•ืคื•ืช ื•ื”ืขืฆื™ื ื•ื”ืœื‘ื•ื ื” ื•ื›ืœื™ ืฉืจืช ืฉื ื˜ืžืื• ืื™ืŸ ืœื”ืŸ ืคื“ื™ื•ืŸ ืฉืœื ื ืืžืจ ืคื“ื™ื•ืŸ ืืœื ื‘ื‘ื”ืžื” ื‘ืฉืœืžื ืขื•ืคื•ืช ืงื“ื•ืฉืช ื”ื’ื•ืฃ ื ื™ื ื”ื• ื•ืœื ื ืืžืจ ืืœื ื‘ื‘ื”ืžื”

Rav Huna bar Manoaแธฅ raises an objection to Shmuelโ€™s opinion that even meal offerings and libations that are pure may be redeemed if they have not yet been consecrated in a service vessel. The mishna states: With regard to consecrated birds, wood for the altar, frankincense, and service vessels, once they became ritually impure, they have no possibility of redemption, as redemption of consecrated items is stated only with regard to an animal consecrated for the altar that became blemished. Granted, birds are not redeemed, since they are imbued with inherent sanctity, and the Torah stated that only with regard to blemished animals, not birds, is redemption possible for items of inherent sanctity.

ืืœื ืขืฆื™ื ื•ืœื‘ื•ื ื” ื•ื›ืœื™ ืฉืจืช ืœื™ืคืจืงื• ืืœื ืœืื• ืžืฉื•ื ื“ื˜ื”ื•ืจื™ืŸ ื‘ืขืœืžื ืื™ืŸ ื ืคื“ื™ืŸ

But with regard to wood, and frankincense that is not consecrated with inherent sanctity until it is placed in a service vessel, and service vessels themselves that became impure, since none of these possess inherent sanctity, let them be redeemed. Rather, is it not that these items are not redeemed because pure sacrificial items in general are not redeemed, even when they do not possess inherent sanctity?

ื•ื”ื ื™ ื ืžื™ ืืฃ ืขืœ ื’ื‘ ื“ื ื˜ืžืื• ื›ื˜ื”ื•ืจื™ื ื“ืžื• ื“ืขืฆื™ื ื•ืœื‘ื•ื ื” ืœืื• ื‘ื ื™ ืืฉื•ื™ื™ ืื•ื›ืœื ื ื™ื ื”ื• ืืœื ื—ื™ื‘ืช ื”ืงื•ื“ืฉ ืžืฉื•ื” ืœื”ื• ืื•ื›ืœื

And these items too, i.e., the wood, frankincense, and service vessels, even though they became impure, they are treated like they are pure. Their impurity is incomplete because wood and frankincense are not capable of becoming food, and consequently they should not be susceptible to impurity at all. Rather, the regard for the sanctity of sacred property transforms their status into that of food, which renders them susceptible to ritual impurity.

ื“ืขืฆื™ื ื›ืžื” ื“ืœื ืžืฉืคื™ ืœื”ื• ืœื’ื–ื™ืจื™ืŸ ืœื ืžื™ืชื›ืฉืจื™ ืœื‘ื•ื ื” ื ืžื™ ื›ืžื” ื“ืœื ืงื™ื“ืฉื” ื‘ื›ืœื™ ืฉืจืช ืœื ืžื™ืชื›ืฉืจื” ื›ืœื™ ืฉืจืช ื ืžื™ ื”ื•ืื™ืœ ื•ืื™ืช ืœื”ื• ื˜ื”ืจื” ื‘ืžืงื•ื”

With regard to wood, as long as one does not trim it into logs, it does not become susceptible to impurity. With regard to frankincense as well, as long as it is not consecrated in a service vessel, it does not become susceptible to impurity. With regard to service vessels also, since they have the capacity to attain purity in a ritual bath, their impurity is revocable. Apparently, the reason the mishna teaches that these items are not redeemed is because they are in some sense still regarded as pure, and consecrated items that are considered ritually pure are not redeemed, contrary to the opinion of Shmuel.

ืœื ืœืขื•ืœื ืื™ืžื ืœืš ื˜ื”ื•ืจื™ืŸ ื‘ืขืœืžื ื ืคื“ื™ืŸ ื•ื”ื ื™ ืžืฉื•ื ื“ืœื ืฉื›ื™ื—ื™ ื”ื•ื

The Gemara responds: No, actually, I will say to you that in general, pure items are redeemed; and these items are not redeemed, despite the fact that they are not imbued with inherent sanctity, because they are not readily available. If these items can be redeemed when they are pure, then they may not be available for the Temple service.

ื‘ืฉืœืžื ืœื‘ื•ื ื” ื•ื›ืœื™ ืฉืจืช ืœื ืฉื›ื™ื—ื™ ืืœื ืขืฆื™ื ืžื™ืฉื›ื— ืฉื›ื™ื—ื™ ืขืฆื™ื ื ืžื™ ื›ื™ื•ืŸ ื“ืืžืจ ืžืจ ื›ืœ ืขืฅ ืฉื ืžืฆื ื‘ื• ืชื•ืœืขืช ืคืกื•ืœ ืœื’ื‘ื™ ืžื–ื‘ื— ื”ื™ืœื›ืš ืœื ืฉื›ื™ื—ื™

The Gemara challenges: Granted, frankincense and service vessels are not readily available, but wood is readily available. Why, then, may it not be redeemed? The Gemara answers: Wood usable for the Temple service is also difficult to procure. This is apparent since the Master said that any wood in which a worm is found is disqualified for use on the altar. Consequently, wood suitable for the altar is not readily available.

ืืžืจ ืจื‘ ืคืคื ืื™ ืฉืžื™ืขื ืœื™ื” ืœืฉืžื•ืืœ ื”ื ื“ืชื ื™ื ื”ืžืชืคื™ืก ืชืžื™ืžื™ื ืœื‘ื“ืง ื”ื‘ื™ืช ืื™ืŸ ืคื•ื“ื™ืŸ ืื•ืชืŸ ืืœื ืœืžื–ื‘ื— ืฉื›ืœ ื”ืจืื•ื™ ืœืžื–ื‘ื— ืื™ื ื• ื™ื•ืฆื ืžื™ื“ื™ ืžื–ื‘ื— ืœืขื•ืœื ื•ืืฃ ืขืœ ื’ื‘ ื“ืงื“ื•ืฉืช ื“ืžื™ื ื ื™ื ื”ื• ืื™ืŸ ื ืคื“ื™ืŸ ื”ื•ืื™ืœ ื•ื˜ื”ื•ืจื™ื ื”ื ื”ื•ื” ื”ื“ืจ ื‘ื™ื”

The Gemara continues to discuss the opinion of Shmuel that libations and the flour for meal offerings are redeemed even when pure, as long as they have not been consecrated in a service vessel. Rav Pappa said that if Shmuel had heard that which is taught in the following baraita, he would have retracted his opinion. The baraita teaches: In the case of one who consecrates unblemished animals for Temple maintenance rather than for the altar, they are redeemed only for use on the altar. They may not be redeemed for any other use, in accordance with to the principle that any consecrated item that is fit to be sacrificed on the altar may never leave the altar. And even though these animals possess only sanctity that inheres in their value, they are not redeemed, since they are ritually pure and fit for the altar. Had Shmuel known this baraita, he would have retracted his opinion.

ื•ืœื ื”ื™ื ืฉืžื™ืขื ืœื™ื” ื•ืœื ื”ื“ืจ ื‘ื™ื” ืœืื• ืืžืจืช ื”ืชื ื›ื™ื•ืŸ ื“ืœื ืฉื›ื™ื—ื™ ืœื ืžื™ืคืจืงื™

The Gemara responds: But that is not so; this baraita was heard by him, and he still did not retract his opinion. Rather, he explained it as follows: Didnโ€™t you say there, i.e., earlier in the discussion of the mishna, that the reason one may not redeem wood, frankincense, and service vessels that were consecrated for Temple maintenance is that since they are not readily available, the Sages decreed that they are not redeemed?

ื”ื›ื ื ืžื™ ื›ื™ื•ืŸ ื“ืฉื›ื™ื—ื™ ืžื•ืžื™ืŸ ื“ืคืกืœื™ ื‘ื‘ื”ืžื” ื“ืืคื™ืœื• ื‘ื“ื•ืงื™ืŸ ืฉื‘ืขื™ืŸ ื ืžื™ ืคืกืœื™ ื”ื™ืœื›ืš ืœื ืฉื›ื™ื—ื™

Here, too, with regard to an unblemished animal that was consecrated for Temple maintenance, since blemishes that disqualify an animal as an offering are common, as even a blemish as insignificant as one on the cornea of the eye also disqualifies the animal, therefore, unblemished animals that are fit to be sacrificed on the altar are not readily available. That is why the Sages decreed that unblemished animals, even when consecrated for Temple maintenance, may be redeemed only for use as an offering on the altar. By contrast, meal offerings and libations, which were the subject of Shmuelโ€™s statement, are readily available, and may be redeemed even when they are still pure.

ืจื‘ ื›ื”ื ื ืืžืจ ื˜ืžืื™ืŸ ื ืคื“ื™ืŸ ื˜ื”ื•ืจื™ืŸ ืื™ืŸ ื ืคื“ื™ืŸ ื•ื›ืŸ ืืžืจ ืจื‘ื™ ืื•ืฉืขื™ื ื˜ืžืื™ืŸ ื ืคื“ื™ืŸ ื˜ื”ื•ืจื™ืŸ ืื™ืŸ ื ืคื“ื™ืŸ ืื™ื›ื ื“ืืžืจื™ ืืžืจ ืจื‘ื™ ืื•ืฉืขื™ื ืืคื™ืœื• ื˜ื”ื•ืจื™ืŸ ื ืคื“ื™ืŸ

ยง After analyzing Shmuelโ€™s opinion permitting the redemption of meal offerings and libations that are pure and have not yet been consecrated in a service vessel, the Gemara now cites a dissenting opinion: Rav Kahana said that only meal offerings and libations that are impure are redeemed, but those that are pure are not redeemed. And Rabbi Oshaya similarly said that those meal offerings and libations that are impure are redeemed, but those that are pure are not redeemed. There are those who say that Rabbi Oshaya says: Even pure ones are redeemed.

ืจื‘ื™ ืืœืขื–ืจ ืื•ืžืจ ื›ื•ืœืŸ ื˜ืžืื™ืŸ ื ืคื“ื™ืŸ ื˜ื”ื•ืจื™ืŸ ืื™ืŸ ื ืคื“ื™ืŸ ื—ื•ืฅ ืžืขืฉื™ืจื™ืช ื”ืื™ืคื” ืฉืœ ืžื ื—ืช ื—ื•ื˜ื

Rabbi Elazar says: With regard to all meal offerings, if they are impure they are redeemed, and if they are pure, they are not redeemed, except for the tenth of an ephah of fine flour of a meal offering of a sinner, which is redeemed even if it is pure.

ืฉื”ืจื™ ืืžืจื” ืชื•ืจื” ืžื—ื˜ืืชื• ืขืœ ื—ื˜ืืชื•

The reason for this is that the Torah stated with regard to an extremely destitute individual who brings a tenth of an ephah of fine flour: โ€œAnd the priest shall effect atonement for him for his sin [meแธฅattato] that he has sinned of one of these, and it shall be forgiven for himโ€ (Leviticus 5:13). By contrast, with regard to a wealthy person who brings a lamb as a sliding-scale offering, the verse states: โ€œAnd the priest shall effect atonement for him from his sin [al แธฅattato] that he has sinnedโ€ (Leviticus 5:6). The word โ€œal,โ€ which can also mean on, indicates that if an extremely destitute individual designates a tenth of an ephah for his meal offering and then becomes wealthy, he redeems his meal offering and adds money on to the original sum in order to purchase an offering that is appropriate for his current financial status. In that case, the meal offering is redeemed even if it is pure.

ืืžืจ ืจื‘ื™ ืื•ืฉืขื™ื ืฉืžืขืชื™ ืคื™ื’ืœ ื‘ืžื ื—ื” ืœืจื‘ื™ ืฉืžืขื•ืŸ ืื™ื ื• ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ื“ืชื ืŸ ื”ืขืจืœื” ื•ื›ืœืื™ ื”ื›ืจื

ยง The Gemara cites another statement that Rabbi Oshaya says: I heard that according to Rabbi Shimon, when one rendered a meal offering piggul by sacrificing it with the intent to consume it beyond its designated time, it is not susceptible to the ritual impurity of food. As we learned in a baraita (Tosefta, Okatzin 3:12): Orla, diverse kinds in a vineyard,

ื•ืฉื•ืจ ื”ื ืกืงืœ ื•ืขื’ืœื” ืขืจื•ืคื” ื•ืฆืคื•ืจื™ ืžืฆื•ืจืข ื•ืคื˜ืจ ื—ืžื•ืจ ื•ื‘ืฉืจ ื‘ื—ืœื‘ ื›ื•ืœื ืžื˜ืžืื™ืŸ ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

the flesh of an ox that is stoned, a heifer whose neck is broken,the birds sacrificed by a leper (see Leviticus 14:4โ€“7), a firstborn donkey whose neck was broken, and meat cooked together with milk are all susceptible to the ritual impurity of food, despite the fact that they are forbidden for consumption.

ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ื›ื•ืœืŸ ืื™ืŸ ืžื˜ืžืื™ืŸ ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ื•ืžื•ื“ื” ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ื‘ืฉืจ ื‘ื—ืœื‘ ืฉืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ื”ื•ืื™ืœ ื•ื”ื™ืชื” ืœื• ืฉืขืช ื”ื›ื•ืฉืจ

Rabbi Shimon says: None of them are susceptible to the ritual impurity of food, since they are all items from which it is prohibited to derive benefit, and they are therefore not considered food. And Rabbi Shimon concedes with regard to meat cooked together with milk that it is susceptible to the ritual impurity of food since it, i.e., both the meat and the milk, had a time that it was fit for consumption before it was rendered forbidden.

ื•ืืžืจ ืจื‘ ืืกื™ ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžืื™ ื˜ืขืžื ื“ืจื‘ื™ ืฉืžืขื•ืŸ ืžื›ืœ ื”ืื›ืœ ืืฉืจ ื™ืื›ืœ ืื•ื›ืœ ืฉืืชื” ื™ื›ื•ืœ ืœื”ืื›ื™ืœื• ืœืื—ืจื™ื ืงืจื•ื™ ืื•ื›ืœ ืื•ื›ืœ ืฉืื™ ืืชื” ื™ื›ื•ืœ ืœื”ืื›ื™ืœื• ืœืื—ืจื™ื ืื™ื ื• ืงืจื•ื™ ืื•ื›ืœ

And Rav Asi said that Rabbi Yoแธฅanan said: What is the reason for Rabbi Shimonโ€™s opinion that an item from which it is prohibited to derive benefit is not susceptible to impurity of food? It is because it is stated: โ€œAll food which may be eaten [haโ€™okhel asher yeโ€™akhel], that on which water comes, shall be impureโ€ (Leviticus 11:34). The redundancy in the phrase โ€œfood which may be eatenโ€ indicates that specifically food that you are able to feed to others, in this case, gentiles, is termed food for the purposes of susceptibility to the impurity of food, but food that you are not able to feed to others is not termed food. Therefore, items from which it is prohibited to derive benefit and which it is therefore prohibited to feed to others are not considered food in this context.

ื•ื”ื ืคื™ื’ืœ ื‘ืžื ื—ื” ื ืžื™ ืื•ื›ืœ ืฉืื™ ืืชื” ื™ื›ื•ืœ ืœื”ืื›ื™ืœื• ืœืื—ืจื™ื ื”ื•ื

Rabbi Oshaya explains how this can be applied to piggul: A meal offering that one rendered piggul is also food that you are not able to feed to others, as it is prohibited to derive benefit from it. Consequently, it is not susceptible to the ritual impurity of food according to Rabbi Shimon.

ืื™ ื”ื›ื™ ื‘ืฉืจ ื‘ื—ืœื‘ ื ืžื™ ืชื™ืคื•ืง ืœื™ื” ื“ืื•ื›ืœ ืฉืืชื” ื™ื›ื•ืœ ืœื”ืื›ื™ืœื• ืœืื—ืจื™ื ื”ื•ื

The Gemara asks: If so, why doesnโ€™t he also derive that meat cooked in milk is susceptible to impurity because it is food that you may feed to others, as Rabbi Shimon maintains that it is permitted to derive benefit from meat and milk cooked together?

ื“ืชื ื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ื™ื”ื•ื“ื” ืื•ืžืจ ืžืฉื•ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืฉืจ ื‘ื—ืœื‘ ืืกื•ืจ ื‘ืื›ื™ืœื” ื•ืžื•ืชืจ ื‘ื”ื ืื” ืฉื ืืžืจ ื›ื™ ืขื ืงื“ื•ืฉ ืืชื” ืœื”ืณ ืืœื”ื™ืš ืœื ืชื‘ืฉืœ ื’ื“ื™ ื‘ื—ืœื‘ ืืžื• ื•ืœื”ืœืŸ ื”ื•ื ืื•ืžืจ ื•ืื ืฉื™ ืงื“ืฉ ืชื”ื™ื•ืŸ ืœื™ ื•ื‘ืฉืจ ื‘ืฉื“ื” ื˜ืจืคื” ืœื ืชืื›ืœื• ืžื” ืœื”ืœืŸ ืืกื•ืจ ื‘ืื›ื™ืœื” ื•ืžื•ืชืจ ื‘ื”ื ืื” ืืฃ ื›ืืŸ ืืกื•ืจ ื‘ืื›ื™ืœื” ื•ืžื•ืชืจ ื‘ื”ื ืื”

As it is taught in a baraita: Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: With regard to meat cooked in milk, eating it is prohibited and deriving benefit from it is permitted, as it is stated: โ€œFor you are a holy people to the Lord your God; you shall not cook a kid in its motherโ€™s milkโ€ (Deuteronomy 14:21). And elsewhere the verse states: โ€œAnd you shall be holy men to Me; therefore you shall not eat any flesh that is torn by animals [tereifa] in the fieldโ€ (Exodus 22:30). Just as there, with regard to an animal torn by animals, which is forbidden as a tereifa, i.e., an animal possessing a wound that will cause it to die within twelve months, eating it is prohibited but deriving benefit from it is permitted, so too here, with regard to meat cooked in milk, where being a holy people is also mentioned, eating it is forbidden but deriving benefit from it is permitted.

ื—ื“ื ื•ืขื•ื“ ืงืืžืจ ื—ื“ื ื“ืื•ื›ืœ ืฉืืชื” ื™ื›ื•ืœ ืœื”ืื›ื™ืœื• ืœืื—ืจื™ื ื”ื•ื ื•ืขื•ื“ ืœื“ื™ื“ื™ื” ื ืžื™ ื”ื™ืชื” ืœื• ืฉืขืช ื”ื›ื•ืฉืจ

The Gemara answers: The baraita that cites Rabbi Shimonโ€™s opinion states one reason why meat cooked in milk is susceptible to impurity and adds another. One reason is that it is food that you can feed to others. Therefore, it is called food for the purpose of being susceptible to impurity. And another reason is that even for him, i.e., a Jew, although it is currently prohibited to eat the milk and meat, it had a time when each was fit to be eaten, i.e., before they were cooked together; therefore, they remain susceptible to impurity.

ืžื™ืชื™ื‘ื™ ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ื™ืฉ ื ื•ืชืจ ืฉื”ื•ื ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ื•ื™ืฉ ื ื•ืชืจ ืฉืื™ื ื• ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

The Gemara raises an objection to the opinion of Rabbi Oshaya from a baraita: Rabbi Shimon says that there is a case of the leftover of an offering that is susceptible to the ritual impurity of food, but there is also a case of the leftover of an offering that is not susceptible to the impurity of food.

ื›ื™ืฆื“ ืœืŸ ืœืคื ื™ ื–ืจื™ืงื” ืื™ื ื• ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ืœืื—ืจ ื–ืจื™ืงื” ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

How so? If it was left overnight before the sprinkling of the blood on the altar, it is not susceptible to the ritual impurity of food, as it never became fit for consumption. But if it was left overnight after the sprinkling of the blood, it is susceptible to the ritual impurity of food, since from after the sprinkling of the blood until it was left overnight, it was fit for consumption.

(ื•ื”ื) ื•ืคื™ื’ื•ืœ ื‘ื™ืŸ ื‘ืงื“ืฉื™ ืงื“ืฉื™ื ื‘ื™ืŸ ื‘ืงื“ืฉื™ื ืงืœื™ื ืื™ื ื• ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ืคื™ื’ืœ ื‘ืžื ื—ื” ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

The baraita continues: And with regard to piggul, both in cases of offerings of the most sacred order as well as in cases of offerings of lesser sanctity, the meat of the offering is not susceptible to the impurity of food. This is because it was rendered forbidden for consumption at the beginning of the sacrificial rite, and was never fit for consumption. If the priest rendered a meal offering piggul, it is susceptible to the impurity of food, since it did have a period of time when it was acceptable, i.e., when it was still flour before it was consecrated as a meal offering. This ruling contradicts Rabbi Oshayaโ€™s understanding that according to Rabbi Shimon, a meal offering that became piggul is not susceptible to the impurity of food.

ืœื ืงืฉื™ื ื›ืืŸ ืฉื”ื™ืชื” ืœื” ืฉืขืช ื”ื›ื•ืฉืจ ื›ืืŸ ืฉืœื ื”ื™ืชื” ืœื” ืฉืขืช ื”ื›ื•ืฉืจ

The Gemara answers: That is not difficult, as here, in the baraita where Rabbi Shimon ruled that the meal offering that became piggul is susceptible to the impurity of food, it is referring to a case where it had a time in which it was fit for consumption. There, where it is not susceptible to the impurity of food, it is referring to a case where it did not have a time in which it was fit for consumption.

ื”ื™ื›ื™ ื“ืžื™ ื“ืœื ื”ื™ืชื” ืœื” ืฉืขืช ื”ื›ื•ืฉืจ ื“ืืงื“ืฉื™ื ื”ื• ื‘ืžื—ื•ื‘ืจ

The Gemara asks: What are the circumstances where it did not have a time in which it was fit for consumption? Before the flour was consecrated as a meal offering, it was certainly permitted for consumption. The Gemara answers: This would occur where he consecrated the wheat while it was still attached to the ground and was therefore not yet susceptible to impurity. Once harvested, it was already prohibited for consumption.

ื•ืœื™ืคืจืงื™ื ื”ื• ื”ื ื™ื—ื ืœื”ืš ืœื™ืฉื ื ื“ืืžืจ ืจื‘ื™ ืื•ืฉืขื™ื ื˜ืžืื™ืŸ ื ืคื“ื™ืŸ ื˜ื”ื•ืจื™ืŸ ืื™ืŸ ื ืคื“ื™ืŸ ืฉืคื™ืจ

The Gemara raises a difficulty: The flour may still have a time in which it was fit. Let him redeem it before it is placed in a service vessel. Why is it regarded as not having a time in which it was fit for consumption? The Gemara qualifies the question: This distinction, between flour that came from wheat that was consecrated before it was harvested and wheat or flour that was consecrated at a later point, works out well according to this version of that which Rabbi Oshaya said: Impure meal offerings and libations that have not been consecrated in a service vessel are redeemed; if they are pure, they are not redeemed. Accordingly, it works out well that the flour does not have a time in which it was fit for consumption when it came from wheat that was consecrated before being harvested. It could not be redeemed and made fit for consumption.

ืืœื ืœื”ืš ืœื™ืฉื ื ื“ืืžืจ ืืคื™ืœื• ื˜ื”ื•ืจื™ืŸ ื ืคื“ื™ืŸ ืœืคืจืงื™ื ื”ื•

But according to this version of what Rabbi Oshaya said: Even pure meal offerings and libations are redeemed, there remains the possibility of letting him redeem the meal offering while it is pure and before is consecrated in a service vessel. Therefore, it should be considered as having a time in which it is fit for consumption.

ื”ืฉืชื ืžื™ื”ื ืœื ืคืจื™ืง

The Gemara answers: In any event, now he has not redeemed it. Therefore, it is not considered to have had a time in which it is fit for consumption.

ื•ื›ื™ื•ืŸ ื“ืื™ ื‘ืขื™ ืคืจื™ืง ืœื™ื” ืฉืžืขื™ื ืŸ ืœื™ื” ืœืจื‘ื™ ืฉืžืขื•ืŸ ื“ืืžืจ ื›ืœ ื”ืขื•ืžื“ ืœืคื“ื•ืช ื›ืคื“ื•ื™ ื“ืžื™

The Gemara asks: How can the flour be considered as not having a time in which it is fit for consumption merely because he has not redeemed it, even though he could have redeemed it? Since in a case where if he wants, he may redeem it, donโ€™t we attribute to Rabbi Shimon that he said that for any item that stands to be redeemed, it is as if it already is redeemed?

ื“ืชื ื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ืคืจื” ืžื˜ืžืื” ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ื”ื•ืื™ืœ ื•ื”ื™ืชื” ืœื” ืฉืขืช ื”ื›ื•ืฉืจ ื•ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ืื•ืžืจ ื”ื™ื” ืจื‘ื™ ืฉืžืขื•ืŸ ืคืจื” ื ืคื“ื™ืช ืขืœ ื’ื‘ ืžืขืจื›ืชื”

The Gemara cites a source for this assertion: As it is taught in a baraita that Rabbi Shimon says: A red heifer, even if it has been slaughtered and it is therefore prohibited to derive benefit from it, is susceptible to the ritual impurity of food, since it had a time in which it was fit. And Reish Lakish said, explaining how it is possible to derive from this halakha that any item that could be redeemed is considered as though it has been redeemed: Rabbi Shimon would say that a red heifer is redeemed with money even when it has already been slaughtered and placed upon its pyre in preparation for being burned. If so, a meal offering that could be redeemed should also be considered fit for consumption, as it is considered as though it has been redeemed.

ื”ื›ื™ ื”ืฉืชื ื‘ืฉืœืžื ืคืจื” ืขื•ืžื“ืช ืœืคื“ื•ืช ื”ื™ื ืฉืื ืžืฆื ืื—ืจืช ื ืื” ื”ื™ืžื ื” ืžืฆื•ื” ืœืคื“ื•ืชื” ืืœื ื”ื ื™ ืžื ื—ื•ืช ืžืฆื•ื” ืœืคื“ื•ืชืŸ

The Gemara answers: How can these cases be compared? Granted, with regard to the red heifer, it is considered to be an item that stands to be redeemed, since if he found another animal choicer than it, there is a mitzva to redeem the first one and purchase the choicer one with the money. But is there a mitzva to redeem these meal offerings?

ื•ื”ื ืœืŸ ืœืคื ื™ ื–ืจื™ืงื” ื“ืžืฆื•ื” ืœืžื™ื–ืจืงื™ื” ื•ืื™ ื‘ืขื™ ื–ืจืง ื•ืงืชื ื™ ื“ืื™ืŸ ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

The Gemara challenges: But there is a case where sacrificial meat remained overnight before the sprinkling of the blood occurred, where there was a mitzva to sprinkle the blood the day before, and if he had wanted he could have sprinkled it, and the offering would not have been disqualified. And yet, Rabbi Shimon teaches in the baraita that sacrificial meat that remained overnight is not susceptible to the ritual impurity of food, even though it should have been considered fit for consumption on the day the offering was slaughtered, as the blood stood to be sprinkled and there was a mitzva to sprinkle it.

ื”ื›ื ื‘ืžืื™ ืขืกืงื™ื ืŸ ืฉืœื ื”ื™ืชื” ืฉื”ื•ืช ื‘ื™ื•ื ืœืžื™ื–ืจืงื™ื”

The Gemara answers: Here, we are dealing with a case where there was not sufficient time remaining in the day to sprinkle the blood, as the offering was slaughtered close to sunset. Therefore, the blood did not stand to be sprinkled and the meat was therefore never fit for consumption.

ืื‘ืœ ื”ื™ืชื” ืœื• ืฉื”ื•ืช ื‘ื™ื•ื ืžืื™ ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

The Gemara asks: But in a case where the offering was slaughtered when there was sufficient time remaining in the day to sprinkle the blood, what would then be the halakha according to Rabbi Shimon? Would meat left overnight be susceptible to the ritual impurity of food?

ืื“ืชื ื™ ืœืŸ ืœืื—ืจ ื–ืจื™ืงื” ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ืœื™ืคืœื•ื’ ื‘ื“ื™ื“ื” ื‘ืžื” ื“ื‘ืจื™ื ืืžื•ืจื™ื ืฉืœื ื”ื™ืชื” ืœื• ืฉื”ื•ืช ื‘ื™ื•ื ืื‘ืœ ื”ื™ืชื” ืœื• ืฉื”ื•ืช ื‘ื™ื•ื ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

If so, rather than Rabbi Shimon teaching the following: Sacrificial meat that was left overnight before the blood was sprinkled is not susceptible to the ritual impurity of food, but if left overnight after the sprinkling of the blood it is susceptible to the ritual impurity of food, instead let him distinguish within the case itself: In what case is this statement said? When is sacrificial meat left overnight without the blood of the offering having been sprinkled not susceptible to the ritual impurity of food? It is in a case where there was not sufficient time remaining in the day to sprinkle the blood; but if there was sufficient time remaining in the day to sprinkle the blood, it is susceptible to the ritual impurity of food.

ื”ื›ื™ ื ืžื™ ืงืืžืจ ืœืŸ ืงื•ื“ื ืฉื™ืจืื” ืœื–ืจื™ืงื” ืื™ื ื• ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ืœืื—ืจ ืฉื™ืจืื” ืœื–ืจื™ืงื” ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

The Gemara answers: That is indeed what he is saying in the baraita, that if the offering was left overnight before it was available for sprinkling, i.e., if it was slaughtered so late in the day that there was no time left to sprinkle the blood, it is not susceptible to the ritual impurity of food. By contrast, if it was left overnight after it was available for sprinkling, i.e., there was still time to sprinkle the blood, then it is susceptible to the ritual impurity of food.

ื•ื”ื ืคื™ื’ืœ ื‘ื™ืŸ ื‘ืงื“ืฉื™ ืงื“ืฉื™ื ื‘ื™ืŸ ื‘ืงื“ืฉื™ื ืงืœื™ื ืžืฆื•ื” ืœืžื™ื–ืจืงื™ื”

The Gemara asks: Does Rabbi Shimon in fact hold that an item that stands to be redeemed is treated as though it has already been redeemed, and is therefore considered to have had a time in which it is fit, even if it was never actually redeemed? But isnโ€™t it so that when one renders either offerings of the most sacred order or offerings of lesser sanctity piggul, there was a mitzva to sprinkle the blood once the offering was slaughtered,

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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Menachot 101

The William Davidson Talmud | Powered by Sefaria

Menachot 101

ื“ืžื›ืœื™ ืฉืจืช ืœื ืืฉื›ื—ืŸ ื“ืžื™ืคืจื™ืง

One cannot draw the conclusion that these substances can be redeemed, since we do not find a case where an item that has been consecrated in a service vessel is redeemed.

ื•ื‘ืขืœ ืžื•ื ื”ื™ื›ื ืื™ืงืจื™ ื˜ืžื ื“ืชื ื™ื ื•ืื ื›ืœ ื‘ื”ืžื” ื˜ืžืื” ืืฉืจ ืœื ื™ืงืจื™ื‘ื• ืžืžื ื” ืงืจื‘ืŸ ืœื”ืณ ื‘ื‘ืขืœื™ ืžื•ืžื™ืŸ ืฉื ืคื“ื™ืŸ ื”ื›ืชื•ื‘ ืžื“ื‘ืจ

The Gemara asks: And where is a blemished animal called โ€œimpureโ€ in the Torah? The Gemara answers: As it is taught in a baraita with regard to redeeming an offering, that the Torah states: โ€œAnd if it be any impure animal, of which they may not bring an offering to the Lord, then he shall set the animal before the priest. And the priest shall value it, whether it is good or bad; as you the priest values it, so shall it be. But if he will indeed redeem it, then he shall add the fifth part thereof to your valuationโ€ (Leviticus 27:11โ€“13). The verse is speaking of blemished animals that are redeemed, and they are referred to as impure because they are not fit to serve as offerings.

ืืชื” ืื•ืžืจ ื‘ื‘ืขืœื™ ืžื•ืžื™ืŸ ืฉื ืคื“ื• ืื• ืื™ื ื• ืืœื ื‘ื‘ื”ืžื” ื˜ืžืื” ืžืžืฉ ื›ืฉื”ื•ื ืื•ืžืจ ื•ืื ื‘ื‘ื”ืžื” ื”ื˜ืžืื” ื•ืคื“ื” ื‘ืขืจื›ืš ื”ืจื™ ื‘ื”ืžื” ื˜ืžืื” ืืžื•ืจื” ื”ื ืžื” ืื ื™ ืžืงื™ื™ื ื•ืื ื›ืœ ื‘ื”ืžื” ื˜ืžืื” ื‘ื‘ืขืœื™ ืžื•ืžื™ืŸ ืฉื ืคื“ื• ื”ื›ืชื•ื‘ ืžื“ื‘ืจ

The Gemara clarifies: Do you say that the verse is referring to blemished animals that were redeemed, or is it referring only to an actual non-kosher [tamei] animal, as the plain sense of the verse indicates? The Gemara responds: When the verse states later in that section: โ€œAnd if it be of an impure [tamei] animal, then he shall redeem it according to your valuation, and shall add to it the fifth part thereofโ€ (Leviticus 27:27), an actual non-kosher animal is mentioned as being subject to redemption. How do I realize the meaning of the verse: โ€œAnd if it be any impure [tamei] animalโ€ (Leviticus 27:11)? The verse is speaking of blemished animals that were redeemed, i.e., that have the possibility of being redeemed.

ื™ื›ื•ืœ ื™ืคื“ื• ืขืœ ืžื•ื ืขื•ื‘ืจ ืชืœืžื•ื“ ืœื•ืžืจ ืืฉืจ ืœื ื™ืงืจื™ื‘ื• ืžืžื ื” ืงืจื‘ืŸ ืœื”ืณ ืžื™ ืฉืื™ื ื” ืงืจื™ื‘ื” ืœื”ืณ ื›ืœ ืขื™ืงืจ ื™ืฆืชื” ื–ื• ืฉืื™ื ื” ืงืจื™ื‘ื” ื”ื™ื•ื ื•ืงืจื™ื‘ื” ืœืžื—ืจ

The Gemara continues to discuss this halakha: One might have thought that offerings are redeemed even due to the presence of a temporary blemish. Therefore, the continuation of the verse states: โ€œOf which they may not bring an offering to the Lord,โ€ which is referring to an animal that is not sacrificed to God at all. The verse serves to exclude this animal with a temporary blemish, which is not sacrificed today, while it remains blemished, but is sacrificed tomorrow, after the blemish disappears.

ืžื•ืชื™ื‘ ืจื‘ ื”ื•ื ื ื‘ืจ ืžื ื•ื— ื”ืขื•ืคื•ืช ื•ื”ืขืฆื™ื ื•ื”ืœื‘ื•ื ื” ื•ื›ืœื™ ืฉืจืช ืฉื ื˜ืžืื• ืื™ืŸ ืœื”ืŸ ืคื“ื™ื•ืŸ ืฉืœื ื ืืžืจ ืคื“ื™ื•ืŸ ืืœื ื‘ื‘ื”ืžื” ื‘ืฉืœืžื ืขื•ืคื•ืช ืงื“ื•ืฉืช ื”ื’ื•ืฃ ื ื™ื ื”ื• ื•ืœื ื ืืžืจ ืืœื ื‘ื‘ื”ืžื”

Rav Huna bar Manoaแธฅ raises an objection to Shmuelโ€™s opinion that even meal offerings and libations that are pure may be redeemed if they have not yet been consecrated in a service vessel. The mishna states: With regard to consecrated birds, wood for the altar, frankincense, and service vessels, once they became ritually impure, they have no possibility of redemption, as redemption of consecrated items is stated only with regard to an animal consecrated for the altar that became blemished. Granted, birds are not redeemed, since they are imbued with inherent sanctity, and the Torah stated that only with regard to blemished animals, not birds, is redemption possible for items of inherent sanctity.

ืืœื ืขืฆื™ื ื•ืœื‘ื•ื ื” ื•ื›ืœื™ ืฉืจืช ืœื™ืคืจืงื• ืืœื ืœืื• ืžืฉื•ื ื“ื˜ื”ื•ืจื™ืŸ ื‘ืขืœืžื ืื™ืŸ ื ืคื“ื™ืŸ

But with regard to wood, and frankincense that is not consecrated with inherent sanctity until it is placed in a service vessel, and service vessels themselves that became impure, since none of these possess inherent sanctity, let them be redeemed. Rather, is it not that these items are not redeemed because pure sacrificial items in general are not redeemed, even when they do not possess inherent sanctity?

ื•ื”ื ื™ ื ืžื™ ืืฃ ืขืœ ื’ื‘ ื“ื ื˜ืžืื• ื›ื˜ื”ื•ืจื™ื ื“ืžื• ื“ืขืฆื™ื ื•ืœื‘ื•ื ื” ืœืื• ื‘ื ื™ ืืฉื•ื™ื™ ืื•ื›ืœื ื ื™ื ื”ื• ืืœื ื—ื™ื‘ืช ื”ืงื•ื“ืฉ ืžืฉื•ื” ืœื”ื• ืื•ื›ืœื

And these items too, i.e., the wood, frankincense, and service vessels, even though they became impure, they are treated like they are pure. Their impurity is incomplete because wood and frankincense are not capable of becoming food, and consequently they should not be susceptible to impurity at all. Rather, the regard for the sanctity of sacred property transforms their status into that of food, which renders them susceptible to ritual impurity.

ื“ืขืฆื™ื ื›ืžื” ื“ืœื ืžืฉืคื™ ืœื”ื• ืœื’ื–ื™ืจื™ืŸ ืœื ืžื™ืชื›ืฉืจื™ ืœื‘ื•ื ื” ื ืžื™ ื›ืžื” ื“ืœื ืงื™ื“ืฉื” ื‘ื›ืœื™ ืฉืจืช ืœื ืžื™ืชื›ืฉืจื” ื›ืœื™ ืฉืจืช ื ืžื™ ื”ื•ืื™ืœ ื•ืื™ืช ืœื”ื• ื˜ื”ืจื” ื‘ืžืงื•ื”

With regard to wood, as long as one does not trim it into logs, it does not become susceptible to impurity. With regard to frankincense as well, as long as it is not consecrated in a service vessel, it does not become susceptible to impurity. With regard to service vessels also, since they have the capacity to attain purity in a ritual bath, their impurity is revocable. Apparently, the reason the mishna teaches that these items are not redeemed is because they are in some sense still regarded as pure, and consecrated items that are considered ritually pure are not redeemed, contrary to the opinion of Shmuel.

ืœื ืœืขื•ืœื ืื™ืžื ืœืš ื˜ื”ื•ืจื™ืŸ ื‘ืขืœืžื ื ืคื“ื™ืŸ ื•ื”ื ื™ ืžืฉื•ื ื“ืœื ืฉื›ื™ื—ื™ ื”ื•ื

The Gemara responds: No, actually, I will say to you that in general, pure items are redeemed; and these items are not redeemed, despite the fact that they are not imbued with inherent sanctity, because they are not readily available. If these items can be redeemed when they are pure, then they may not be available for the Temple service.

ื‘ืฉืœืžื ืœื‘ื•ื ื” ื•ื›ืœื™ ืฉืจืช ืœื ืฉื›ื™ื—ื™ ืืœื ืขืฆื™ื ืžื™ืฉื›ื— ืฉื›ื™ื—ื™ ืขืฆื™ื ื ืžื™ ื›ื™ื•ืŸ ื“ืืžืจ ืžืจ ื›ืœ ืขืฅ ืฉื ืžืฆื ื‘ื• ืชื•ืœืขืช ืคืกื•ืœ ืœื’ื‘ื™ ืžื–ื‘ื— ื”ื™ืœื›ืš ืœื ืฉื›ื™ื—ื™

The Gemara challenges: Granted, frankincense and service vessels are not readily available, but wood is readily available. Why, then, may it not be redeemed? The Gemara answers: Wood usable for the Temple service is also difficult to procure. This is apparent since the Master said that any wood in which a worm is found is disqualified for use on the altar. Consequently, wood suitable for the altar is not readily available.

ืืžืจ ืจื‘ ืคืคื ืื™ ืฉืžื™ืขื ืœื™ื” ืœืฉืžื•ืืœ ื”ื ื“ืชื ื™ื ื”ืžืชืคื™ืก ืชืžื™ืžื™ื ืœื‘ื“ืง ื”ื‘ื™ืช ืื™ืŸ ืคื•ื“ื™ืŸ ืื•ืชืŸ ืืœื ืœืžื–ื‘ื— ืฉื›ืœ ื”ืจืื•ื™ ืœืžื–ื‘ื— ืื™ื ื• ื™ื•ืฆื ืžื™ื“ื™ ืžื–ื‘ื— ืœืขื•ืœื ื•ืืฃ ืขืœ ื’ื‘ ื“ืงื“ื•ืฉืช ื“ืžื™ื ื ื™ื ื”ื• ืื™ืŸ ื ืคื“ื™ืŸ ื”ื•ืื™ืœ ื•ื˜ื”ื•ืจื™ื ื”ื ื”ื•ื” ื”ื“ืจ ื‘ื™ื”

The Gemara continues to discuss the opinion of Shmuel that libations and the flour for meal offerings are redeemed even when pure, as long as they have not been consecrated in a service vessel. Rav Pappa said that if Shmuel had heard that which is taught in the following baraita, he would have retracted his opinion. The baraita teaches: In the case of one who consecrates unblemished animals for Temple maintenance rather than for the altar, they are redeemed only for use on the altar. They may not be redeemed for any other use, in accordance with to the principle that any consecrated item that is fit to be sacrificed on the altar may never leave the altar. And even though these animals possess only sanctity that inheres in their value, they are not redeemed, since they are ritually pure and fit for the altar. Had Shmuel known this baraita, he would have retracted his opinion.

ื•ืœื ื”ื™ื ืฉืžื™ืขื ืœื™ื” ื•ืœื ื”ื“ืจ ื‘ื™ื” ืœืื• ืืžืจืช ื”ืชื ื›ื™ื•ืŸ ื“ืœื ืฉื›ื™ื—ื™ ืœื ืžื™ืคืจืงื™

The Gemara responds: But that is not so; this baraita was heard by him, and he still did not retract his opinion. Rather, he explained it as follows: Didnโ€™t you say there, i.e., earlier in the discussion of the mishna, that the reason one may not redeem wood, frankincense, and service vessels that were consecrated for Temple maintenance is that since they are not readily available, the Sages decreed that they are not redeemed?

ื”ื›ื ื ืžื™ ื›ื™ื•ืŸ ื“ืฉื›ื™ื—ื™ ืžื•ืžื™ืŸ ื“ืคืกืœื™ ื‘ื‘ื”ืžื” ื“ืืคื™ืœื• ื‘ื“ื•ืงื™ืŸ ืฉื‘ืขื™ืŸ ื ืžื™ ืคืกืœื™ ื”ื™ืœื›ืš ืœื ืฉื›ื™ื—ื™

Here, too, with regard to an unblemished animal that was consecrated for Temple maintenance, since blemishes that disqualify an animal as an offering are common, as even a blemish as insignificant as one on the cornea of the eye also disqualifies the animal, therefore, unblemished animals that are fit to be sacrificed on the altar are not readily available. That is why the Sages decreed that unblemished animals, even when consecrated for Temple maintenance, may be redeemed only for use as an offering on the altar. By contrast, meal offerings and libations, which were the subject of Shmuelโ€™s statement, are readily available, and may be redeemed even when they are still pure.

ืจื‘ ื›ื”ื ื ืืžืจ ื˜ืžืื™ืŸ ื ืคื“ื™ืŸ ื˜ื”ื•ืจื™ืŸ ืื™ืŸ ื ืคื“ื™ืŸ ื•ื›ืŸ ืืžืจ ืจื‘ื™ ืื•ืฉืขื™ื ื˜ืžืื™ืŸ ื ืคื“ื™ืŸ ื˜ื”ื•ืจื™ืŸ ืื™ืŸ ื ืคื“ื™ืŸ ืื™ื›ื ื“ืืžืจื™ ืืžืจ ืจื‘ื™ ืื•ืฉืขื™ื ืืคื™ืœื• ื˜ื”ื•ืจื™ืŸ ื ืคื“ื™ืŸ

ยง After analyzing Shmuelโ€™s opinion permitting the redemption of meal offerings and libations that are pure and have not yet been consecrated in a service vessel, the Gemara now cites a dissenting opinion: Rav Kahana said that only meal offerings and libations that are impure are redeemed, but those that are pure are not redeemed. And Rabbi Oshaya similarly said that those meal offerings and libations that are impure are redeemed, but those that are pure are not redeemed. There are those who say that Rabbi Oshaya says: Even pure ones are redeemed.

ืจื‘ื™ ืืœืขื–ืจ ืื•ืžืจ ื›ื•ืœืŸ ื˜ืžืื™ืŸ ื ืคื“ื™ืŸ ื˜ื”ื•ืจื™ืŸ ืื™ืŸ ื ืคื“ื™ืŸ ื—ื•ืฅ ืžืขืฉื™ืจื™ืช ื”ืื™ืคื” ืฉืœ ืžื ื—ืช ื—ื•ื˜ื

Rabbi Elazar says: With regard to all meal offerings, if they are impure they are redeemed, and if they are pure, they are not redeemed, except for the tenth of an ephah of fine flour of a meal offering of a sinner, which is redeemed even if it is pure.

ืฉื”ืจื™ ืืžืจื” ืชื•ืจื” ืžื—ื˜ืืชื• ืขืœ ื—ื˜ืืชื•

The reason for this is that the Torah stated with regard to an extremely destitute individual who brings a tenth of an ephah of fine flour: โ€œAnd the priest shall effect atonement for him for his sin [meแธฅattato] that he has sinned of one of these, and it shall be forgiven for himโ€ (Leviticus 5:13). By contrast, with regard to a wealthy person who brings a lamb as a sliding-scale offering, the verse states: โ€œAnd the priest shall effect atonement for him from his sin [al แธฅattato] that he has sinnedโ€ (Leviticus 5:6). The word โ€œal,โ€ which can also mean on, indicates that if an extremely destitute individual designates a tenth of an ephah for his meal offering and then becomes wealthy, he redeems his meal offering and adds money on to the original sum in order to purchase an offering that is appropriate for his current financial status. In that case, the meal offering is redeemed even if it is pure.

ืืžืจ ืจื‘ื™ ืื•ืฉืขื™ื ืฉืžืขืชื™ ืคื™ื’ืœ ื‘ืžื ื—ื” ืœืจื‘ื™ ืฉืžืขื•ืŸ ืื™ื ื• ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ื“ืชื ืŸ ื”ืขืจืœื” ื•ื›ืœืื™ ื”ื›ืจื

ยง The Gemara cites another statement that Rabbi Oshaya says: I heard that according to Rabbi Shimon, when one rendered a meal offering piggul by sacrificing it with the intent to consume it beyond its designated time, it is not susceptible to the ritual impurity of food. As we learned in a baraita (Tosefta, Okatzin 3:12): Orla, diverse kinds in a vineyard,

ื•ืฉื•ืจ ื”ื ืกืงืœ ื•ืขื’ืœื” ืขืจื•ืคื” ื•ืฆืคื•ืจื™ ืžืฆื•ืจืข ื•ืคื˜ืจ ื—ืžื•ืจ ื•ื‘ืฉืจ ื‘ื—ืœื‘ ื›ื•ืœื ืžื˜ืžืื™ืŸ ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

the flesh of an ox that is stoned, a heifer whose neck is broken,the birds sacrificed by a leper (see Leviticus 14:4โ€“7), a firstborn donkey whose neck was broken, and meat cooked together with milk are all susceptible to the ritual impurity of food, despite the fact that they are forbidden for consumption.

ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ื›ื•ืœืŸ ืื™ืŸ ืžื˜ืžืื™ืŸ ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ื•ืžื•ื“ื” ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ื‘ืฉืจ ื‘ื—ืœื‘ ืฉืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ื”ื•ืื™ืœ ื•ื”ื™ืชื” ืœื• ืฉืขืช ื”ื›ื•ืฉืจ

Rabbi Shimon says: None of them are susceptible to the ritual impurity of food, since they are all items from which it is prohibited to derive benefit, and they are therefore not considered food. And Rabbi Shimon concedes with regard to meat cooked together with milk that it is susceptible to the ritual impurity of food since it, i.e., both the meat and the milk, had a time that it was fit for consumption before it was rendered forbidden.

ื•ืืžืจ ืจื‘ ืืกื™ ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžืื™ ื˜ืขืžื ื“ืจื‘ื™ ืฉืžืขื•ืŸ ืžื›ืœ ื”ืื›ืœ ืืฉืจ ื™ืื›ืœ ืื•ื›ืœ ืฉืืชื” ื™ื›ื•ืœ ืœื”ืื›ื™ืœื• ืœืื—ืจื™ื ืงืจื•ื™ ืื•ื›ืœ ืื•ื›ืœ ืฉืื™ ืืชื” ื™ื›ื•ืœ ืœื”ืื›ื™ืœื• ืœืื—ืจื™ื ืื™ื ื• ืงืจื•ื™ ืื•ื›ืœ

And Rav Asi said that Rabbi Yoแธฅanan said: What is the reason for Rabbi Shimonโ€™s opinion that an item from which it is prohibited to derive benefit is not susceptible to impurity of food? It is because it is stated: โ€œAll food which may be eaten [haโ€™okhel asher yeโ€™akhel], that on which water comes, shall be impureโ€ (Leviticus 11:34). The redundancy in the phrase โ€œfood which may be eatenโ€ indicates that specifically food that you are able to feed to others, in this case, gentiles, is termed food for the purposes of susceptibility to the impurity of food, but food that you are not able to feed to others is not termed food. Therefore, items from which it is prohibited to derive benefit and which it is therefore prohibited to feed to others are not considered food in this context.

ื•ื”ื ืคื™ื’ืœ ื‘ืžื ื—ื” ื ืžื™ ืื•ื›ืœ ืฉืื™ ืืชื” ื™ื›ื•ืœ ืœื”ืื›ื™ืœื• ืœืื—ืจื™ื ื”ื•ื

Rabbi Oshaya explains how this can be applied to piggul: A meal offering that one rendered piggul is also food that you are not able to feed to others, as it is prohibited to derive benefit from it. Consequently, it is not susceptible to the ritual impurity of food according to Rabbi Shimon.

ืื™ ื”ื›ื™ ื‘ืฉืจ ื‘ื—ืœื‘ ื ืžื™ ืชื™ืคื•ืง ืœื™ื” ื“ืื•ื›ืœ ืฉืืชื” ื™ื›ื•ืœ ืœื”ืื›ื™ืœื• ืœืื—ืจื™ื ื”ื•ื

The Gemara asks: If so, why doesnโ€™t he also derive that meat cooked in milk is susceptible to impurity because it is food that you may feed to others, as Rabbi Shimon maintains that it is permitted to derive benefit from meat and milk cooked together?

ื“ืชื ื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ื™ื”ื•ื“ื” ืื•ืžืจ ืžืฉื•ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืฉืจ ื‘ื—ืœื‘ ืืกื•ืจ ื‘ืื›ื™ืœื” ื•ืžื•ืชืจ ื‘ื”ื ืื” ืฉื ืืžืจ ื›ื™ ืขื ืงื“ื•ืฉ ืืชื” ืœื”ืณ ืืœื”ื™ืš ืœื ืชื‘ืฉืœ ื’ื“ื™ ื‘ื—ืœื‘ ืืžื• ื•ืœื”ืœืŸ ื”ื•ื ืื•ืžืจ ื•ืื ืฉื™ ืงื“ืฉ ืชื”ื™ื•ืŸ ืœื™ ื•ื‘ืฉืจ ื‘ืฉื“ื” ื˜ืจืคื” ืœื ืชืื›ืœื• ืžื” ืœื”ืœืŸ ืืกื•ืจ ื‘ืื›ื™ืœื” ื•ืžื•ืชืจ ื‘ื”ื ืื” ืืฃ ื›ืืŸ ืืกื•ืจ ื‘ืื›ื™ืœื” ื•ืžื•ืชืจ ื‘ื”ื ืื”

As it is taught in a baraita: Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: With regard to meat cooked in milk, eating it is prohibited and deriving benefit from it is permitted, as it is stated: โ€œFor you are a holy people to the Lord your God; you shall not cook a kid in its motherโ€™s milkโ€ (Deuteronomy 14:21). And elsewhere the verse states: โ€œAnd you shall be holy men to Me; therefore you shall not eat any flesh that is torn by animals [tereifa] in the fieldโ€ (Exodus 22:30). Just as there, with regard to an animal torn by animals, which is forbidden as a tereifa, i.e., an animal possessing a wound that will cause it to die within twelve months, eating it is prohibited but deriving benefit from it is permitted, so too here, with regard to meat cooked in milk, where being a holy people is also mentioned, eating it is forbidden but deriving benefit from it is permitted.

ื—ื“ื ื•ืขื•ื“ ืงืืžืจ ื—ื“ื ื“ืื•ื›ืœ ืฉืืชื” ื™ื›ื•ืœ ืœื”ืื›ื™ืœื• ืœืื—ืจื™ื ื”ื•ื ื•ืขื•ื“ ืœื“ื™ื“ื™ื” ื ืžื™ ื”ื™ืชื” ืœื• ืฉืขืช ื”ื›ื•ืฉืจ

The Gemara answers: The baraita that cites Rabbi Shimonโ€™s opinion states one reason why meat cooked in milk is susceptible to impurity and adds another. One reason is that it is food that you can feed to others. Therefore, it is called food for the purpose of being susceptible to impurity. And another reason is that even for him, i.e., a Jew, although it is currently prohibited to eat the milk and meat, it had a time when each was fit to be eaten, i.e., before they were cooked together; therefore, they remain susceptible to impurity.

ืžื™ืชื™ื‘ื™ ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ื™ืฉ ื ื•ืชืจ ืฉื”ื•ื ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ื•ื™ืฉ ื ื•ืชืจ ืฉืื™ื ื• ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

The Gemara raises an objection to the opinion of Rabbi Oshaya from a baraita: Rabbi Shimon says that there is a case of the leftover of an offering that is susceptible to the ritual impurity of food, but there is also a case of the leftover of an offering that is not susceptible to the impurity of food.

ื›ื™ืฆื“ ืœืŸ ืœืคื ื™ ื–ืจื™ืงื” ืื™ื ื• ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ืœืื—ืจ ื–ืจื™ืงื” ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

How so? If it was left overnight before the sprinkling of the blood on the altar, it is not susceptible to the ritual impurity of food, as it never became fit for consumption. But if it was left overnight after the sprinkling of the blood, it is susceptible to the ritual impurity of food, since from after the sprinkling of the blood until it was left overnight, it was fit for consumption.

(ื•ื”ื) ื•ืคื™ื’ื•ืœ ื‘ื™ืŸ ื‘ืงื“ืฉื™ ืงื“ืฉื™ื ื‘ื™ืŸ ื‘ืงื“ืฉื™ื ืงืœื™ื ืื™ื ื• ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ืคื™ื’ืœ ื‘ืžื ื—ื” ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

The baraita continues: And with regard to piggul, both in cases of offerings of the most sacred order as well as in cases of offerings of lesser sanctity, the meat of the offering is not susceptible to the impurity of food. This is because it was rendered forbidden for consumption at the beginning of the sacrificial rite, and was never fit for consumption. If the priest rendered a meal offering piggul, it is susceptible to the impurity of food, since it did have a period of time when it was acceptable, i.e., when it was still flour before it was consecrated as a meal offering. This ruling contradicts Rabbi Oshayaโ€™s understanding that according to Rabbi Shimon, a meal offering that became piggul is not susceptible to the impurity of food.

ืœื ืงืฉื™ื ื›ืืŸ ืฉื”ื™ืชื” ืœื” ืฉืขืช ื”ื›ื•ืฉืจ ื›ืืŸ ืฉืœื ื”ื™ืชื” ืœื” ืฉืขืช ื”ื›ื•ืฉืจ

The Gemara answers: That is not difficult, as here, in the baraita where Rabbi Shimon ruled that the meal offering that became piggul is susceptible to the impurity of food, it is referring to a case where it had a time in which it was fit for consumption. There, where it is not susceptible to the impurity of food, it is referring to a case where it did not have a time in which it was fit for consumption.

ื”ื™ื›ื™ ื“ืžื™ ื“ืœื ื”ื™ืชื” ืœื” ืฉืขืช ื”ื›ื•ืฉืจ ื“ืืงื“ืฉื™ื ื”ื• ื‘ืžื—ื•ื‘ืจ

The Gemara asks: What are the circumstances where it did not have a time in which it was fit for consumption? Before the flour was consecrated as a meal offering, it was certainly permitted for consumption. The Gemara answers: This would occur where he consecrated the wheat while it was still attached to the ground and was therefore not yet susceptible to impurity. Once harvested, it was already prohibited for consumption.

ื•ืœื™ืคืจืงื™ื ื”ื• ื”ื ื™ื—ื ืœื”ืš ืœื™ืฉื ื ื“ืืžืจ ืจื‘ื™ ืื•ืฉืขื™ื ื˜ืžืื™ืŸ ื ืคื“ื™ืŸ ื˜ื”ื•ืจื™ืŸ ืื™ืŸ ื ืคื“ื™ืŸ ืฉืคื™ืจ

The Gemara raises a difficulty: The flour may still have a time in which it was fit. Let him redeem it before it is placed in a service vessel. Why is it regarded as not having a time in which it was fit for consumption? The Gemara qualifies the question: This distinction, between flour that came from wheat that was consecrated before it was harvested and wheat or flour that was consecrated at a later point, works out well according to this version of that which Rabbi Oshaya said: Impure meal offerings and libations that have not been consecrated in a service vessel are redeemed; if they are pure, they are not redeemed. Accordingly, it works out well that the flour does not have a time in which it was fit for consumption when it came from wheat that was consecrated before being harvested. It could not be redeemed and made fit for consumption.

ืืœื ืœื”ืš ืœื™ืฉื ื ื“ืืžืจ ืืคื™ืœื• ื˜ื”ื•ืจื™ืŸ ื ืคื“ื™ืŸ ืœืคืจืงื™ื ื”ื•

But according to this version of what Rabbi Oshaya said: Even pure meal offerings and libations are redeemed, there remains the possibility of letting him redeem the meal offering while it is pure and before is consecrated in a service vessel. Therefore, it should be considered as having a time in which it is fit for consumption.

ื”ืฉืชื ืžื™ื”ื ืœื ืคืจื™ืง

The Gemara answers: In any event, now he has not redeemed it. Therefore, it is not considered to have had a time in which it is fit for consumption.

ื•ื›ื™ื•ืŸ ื“ืื™ ื‘ืขื™ ืคืจื™ืง ืœื™ื” ืฉืžืขื™ื ืŸ ืœื™ื” ืœืจื‘ื™ ืฉืžืขื•ืŸ ื“ืืžืจ ื›ืœ ื”ืขื•ืžื“ ืœืคื“ื•ืช ื›ืคื“ื•ื™ ื“ืžื™

The Gemara asks: How can the flour be considered as not having a time in which it is fit for consumption merely because he has not redeemed it, even though he could have redeemed it? Since in a case where if he wants, he may redeem it, donโ€™t we attribute to Rabbi Shimon that he said that for any item that stands to be redeemed, it is as if it already is redeemed?

ื“ืชื ื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ืคืจื” ืžื˜ืžืื” ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ื”ื•ืื™ืœ ื•ื”ื™ืชื” ืœื” ืฉืขืช ื”ื›ื•ืฉืจ ื•ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ืื•ืžืจ ื”ื™ื” ืจื‘ื™ ืฉืžืขื•ืŸ ืคืจื” ื ืคื“ื™ืช ืขืœ ื’ื‘ ืžืขืจื›ืชื”

The Gemara cites a source for this assertion: As it is taught in a baraita that Rabbi Shimon says: A red heifer, even if it has been slaughtered and it is therefore prohibited to derive benefit from it, is susceptible to the ritual impurity of food, since it had a time in which it was fit. And Reish Lakish said, explaining how it is possible to derive from this halakha that any item that could be redeemed is considered as though it has been redeemed: Rabbi Shimon would say that a red heifer is redeemed with money even when it has already been slaughtered and placed upon its pyre in preparation for being burned. If so, a meal offering that could be redeemed should also be considered fit for consumption, as it is considered as though it has been redeemed.

ื”ื›ื™ ื”ืฉืชื ื‘ืฉืœืžื ืคืจื” ืขื•ืžื“ืช ืœืคื“ื•ืช ื”ื™ื ืฉืื ืžืฆื ืื—ืจืช ื ืื” ื”ื™ืžื ื” ืžืฆื•ื” ืœืคื“ื•ืชื” ืืœื ื”ื ื™ ืžื ื—ื•ืช ืžืฆื•ื” ืœืคื“ื•ืชืŸ

The Gemara answers: How can these cases be compared? Granted, with regard to the red heifer, it is considered to be an item that stands to be redeemed, since if he found another animal choicer than it, there is a mitzva to redeem the first one and purchase the choicer one with the money. But is there a mitzva to redeem these meal offerings?

ื•ื”ื ืœืŸ ืœืคื ื™ ื–ืจื™ืงื” ื“ืžืฆื•ื” ืœืžื™ื–ืจืงื™ื” ื•ืื™ ื‘ืขื™ ื–ืจืง ื•ืงืชื ื™ ื“ืื™ืŸ ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

The Gemara challenges: But there is a case where sacrificial meat remained overnight before the sprinkling of the blood occurred, where there was a mitzva to sprinkle the blood the day before, and if he had wanted he could have sprinkled it, and the offering would not have been disqualified. And yet, Rabbi Shimon teaches in the baraita that sacrificial meat that remained overnight is not susceptible to the ritual impurity of food, even though it should have been considered fit for consumption on the day the offering was slaughtered, as the blood stood to be sprinkled and there was a mitzva to sprinkle it.

ื”ื›ื ื‘ืžืื™ ืขืกืงื™ื ืŸ ืฉืœื ื”ื™ืชื” ืฉื”ื•ืช ื‘ื™ื•ื ืœืžื™ื–ืจืงื™ื”

The Gemara answers: Here, we are dealing with a case where there was not sufficient time remaining in the day to sprinkle the blood, as the offering was slaughtered close to sunset. Therefore, the blood did not stand to be sprinkled and the meat was therefore never fit for consumption.

ืื‘ืœ ื”ื™ืชื” ืœื• ืฉื”ื•ืช ื‘ื™ื•ื ืžืื™ ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

The Gemara asks: But in a case where the offering was slaughtered when there was sufficient time remaining in the day to sprinkle the blood, what would then be the halakha according to Rabbi Shimon? Would meat left overnight be susceptible to the ritual impurity of food?

ืื“ืชื ื™ ืœืŸ ืœืื—ืจ ื–ืจื™ืงื” ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ืœื™ืคืœื•ื’ ื‘ื“ื™ื“ื” ื‘ืžื” ื“ื‘ืจื™ื ืืžื•ืจื™ื ืฉืœื ื”ื™ืชื” ืœื• ืฉื”ื•ืช ื‘ื™ื•ื ืื‘ืœ ื”ื™ืชื” ืœื• ืฉื”ื•ืช ื‘ื™ื•ื ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

If so, rather than Rabbi Shimon teaching the following: Sacrificial meat that was left overnight before the blood was sprinkled is not susceptible to the ritual impurity of food, but if left overnight after the sprinkling of the blood it is susceptible to the ritual impurity of food, instead let him distinguish within the case itself: In what case is this statement said? When is sacrificial meat left overnight without the blood of the offering having been sprinkled not susceptible to the ritual impurity of food? It is in a case where there was not sufficient time remaining in the day to sprinkle the blood; but if there was sufficient time remaining in the day to sprinkle the blood, it is susceptible to the ritual impurity of food.

ื”ื›ื™ ื ืžื™ ืงืืžืจ ืœืŸ ืงื•ื“ื ืฉื™ืจืื” ืœื–ืจื™ืงื” ืื™ื ื• ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ ืœืื—ืจ ืฉื™ืจืื” ืœื–ืจื™ืงื” ืžื˜ืžื ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ

The Gemara answers: That is indeed what he is saying in the baraita, that if the offering was left overnight before it was available for sprinkling, i.e., if it was slaughtered so late in the day that there was no time left to sprinkle the blood, it is not susceptible to the ritual impurity of food. By contrast, if it was left overnight after it was available for sprinkling, i.e., there was still time to sprinkle the blood, then it is susceptible to the ritual impurity of food.

ื•ื”ื ืคื™ื’ืœ ื‘ื™ืŸ ื‘ืงื“ืฉื™ ืงื“ืฉื™ื ื‘ื™ืŸ ื‘ืงื“ืฉื™ื ืงืœื™ื ืžืฆื•ื” ืœืžื™ื–ืจืงื™ื”

The Gemara asks: Does Rabbi Shimon in fact hold that an item that stands to be redeemed is treated as though it has already been redeemed, and is therefore considered to have had a time in which it is fit, even if it was never actually redeemed? But isnโ€™t it so that when one renders either offerings of the most sacred order or offerings of lesser sanctity piggul, there was a mitzva to sprinkle the blood once the offering was slaughtered,

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