Traité Menachot

Traduction française en préparation — version anglaise (Steinsaltz) : it is treated as a guilt offering that was disqualified and it should graze until it becomes blemished, and then it is sold, and its money that is received from the sale is allocated for communal gift offerings. Rabbi Eliezer says: It should be sacrificed in its current state, since if it does not come to atone for this sin, it will come for a different sin, as he certainly committed some sin of which he is unaware.

Traduction française en préparation — version anglaise (Steinsaltz) : If, after the provisional guilt offering was slaughtered, it became known to him that he had not sinned, the blood collected in a cup to sprinkle on the altar should be spilled into the Temple courtyard drain and the meat should be burned in the place of burning, in accordance with the halakhot of a disqualified offering.

Traduction française en préparation — version anglaise (Steinsaltz) : If the blood was already sprinkled on the altar when it became known to him that he had not sinned, the meat of the offering is eaten by the priests in the normal manner. And Rabbi Yosei says: Even if he discovered that he had not sinned while the blood was still in the cup, it is sprinkled on the altar and the meat is eaten.

Traduction française en préparation — version anglaise (Steinsaltz) : And Rava says in explanation of Rabbi Yosei’s opinion: Rabbi Yosei stated this ruling in accordance with the opinion of Rabbi Shimon, who says that for any blood that stands to be sprinkled on the altar, it is as if it has already been sprinkled. Therefore, once the blood is in the cup and is ready to be sprinkled, the meat is permitted as though the blood already had been sprinkled. This statement contradicts Rav Ashi’s opinion that with regard to the status of the meat as food, an offering whose blood stands to be sprinkled is not necessarily considered as though it has already been sprinkled.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara responds: Is that the reason for Rabbi Yosei’s opinion? They say in the West, Eretz Yisrael, in the name of Rabbi Yosei bar Ḥanina, that this is the reasoning of Rabbi Yosei: His reasoning is that he holds that a service vessel sanctifies disqualified offerings to be sacrificed on the altar ab initio, and in this case the blood was already in the service vessel.

Traduction française en préparation — version anglaise (Steinsaltz) : Rav Ashi said to Rav Kahana: Since Rabbi Shimon said that for any blood that stands to be sprinkled on the altar it is as if it has already been sprinkled, and for any item that stands to be burned it is as if it is already burned, why does he hold, as the Gemara mentioned previously (101b), that meat from an offering that is leftover, and the meat of a red heifer that is not yet burned on its pyre, are both susceptible to the ritual impurity of food, since there was a time that they were fit for consumption by the priests? They are merely dust, as they stand to be burned, and therefore should no longer retain the status of food. Rav Kahana said to Rav Ashi in response: Nevertheless, regard for the sanctity of sacred property renders them susceptible to the impurity of food.

Traduction française en préparation — version anglaise (Steinsaltz) : Ravina said to Rav Ashi: Granted that the regard for the sanctity of sacred property is effective in order to disqualify the meat itself if it becomes impure, but is it also considered impure to the extent that one counts first- and second-degree with regard to it, as indicated by the language: Susceptible to the ritual impurity of food? Accordingly, if the meat came into contact with a primary source of impurity, it would have first-degree impurity and it would subsequently transfer second-degree impurity to an item that comes into contact with it.

Traduction française en préparation — version anglaise (Steinsaltz) : If that were the case, one could resolve the dilemma that Reish Lakish raises: With regard to a dry portion of flour taken from one of the meal offerings that has not come into contact with a liquid and is therefore susceptible to impurity due only to regard for its sanctity, does one count first- and second-degree impurity with it, or does one not count first- and second-degree impurity with it? Since Reish Lakish’s inquiry is unresolved, presumably the same uncertainty applies here.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara responds: When Reish Lakish raises the dilemma, it is with regard to the status of the dry mass of the meal offering by Torah law, as consecrated items are burned only when rendered impure by Torah law. When we said that leftover meat and the meat of the red heifer are susceptible to the impurity of food, we were inquiring about the status of the leftover meat and of the red heifer by rabbinic law, and therefore nothing can be derived from the dilemma raised by Reish Lakish.

Traduction française en préparation — version anglaise (Steinsaltz) : MISHNA: In the case of one who says: It is incumbent upon me to bring a meal offering prepared in a shallow pan, and he brought a meal offering prepared in a deep pan instead; or if he said: It is incumbent upon me to bring a meal offering prepared in a deep pan, and he brought a meal offering prepared in a shallow pan instead, the meal offering that he brought, he brought as a voluntary meal offering, but he has not fulfilled his obligation that he undertook with his vow and he must therefore bring another meal offering.

Traduction française en préparation — version anglaise (Steinsaltz) : If he said: This tenth of an ephah of flour is a meal offering to bring in a shallow pan, and he brought it prepared in a deep pan instead; or if he said: This tenth of an ephah of flour is a meal offering to bring in a deep pan, and he brought a meal offering prepared in a shallow pan, this offering is not valid, because he did not fulfill what he had stated concerning that tenth of an ephah of flour.

Traduction française en préparation — version anglaise (Steinsaltz) : In the case of one who says: It is incumbent upon me to bring one meal offering of two tenths of an ephah in one vessel, and he divided it and brought it in two vessels, removing a handful from each; or if he says: It is incumbent upon me to bring two tenths of an ephah for two meal offerings in two vessels, and he brought one meal offering of two tenths of an ephah in one vessel and removed one handful from it, then the meal offering that he brought, he brought as a voluntary meal offering, but he has not fulfilled his obligation.