Traité Menachot

Traduction française en préparation — version anglaise (Steinsaltz) : and it is practiced both in the cases of offerings when they are alive, e.g., the guilt offering of a leper and the lambs of Shavuot, and in the cases of offerings after they are slaughtered, e.g., the breast and thigh. By contrast, placing hands is practiced with a live animal. A further stringency is that waving is practiced both in the case of an item in which there is a living spirit, i.e., an animal offering, and in the case of an item in which there is not a living spirit, e.g., the omer offering, the sota meal offering, and the loaves accompanying a thanks offering and the ram of the nazirite, whereas placing hands is only ever performed upon living beings.

Traduction française en préparation — version anglaise (Steinsaltz) : GEMARA: The Sages taught in a baraita: The verse states with regard to placing hands: “And he shall place his hand on the head of his offering” (Leviticus 3:2). The term “his offering” serves to include all of the owners of an offering in the requirement of placing hands, i.e., each one must perform it.

Traduction française en préparation — version anglaise (Steinsaltz) : It is necessary for the verse to teach this, as one might have thought: Could it not be derived through an a fortiori inference that only one partner needs to place his hands on the offering? The inference is as follows: If the requirement of waving, which was amplified to apply also to slaughtered animals, nevertheless was limited with regard to an offering jointly owned by a number of partners, as only one of them waves on behalf of all of them, then with regard to the requirement of placing hands, which was not amplified to apply also to slaughtered animals, is it not logical that it was also limited with regard to an offering jointly owned by partners, and it is sufficient for one partner to place his hands on behalf of the others? To counter this inference, the verse states: “His offering,” to include each of the owners of an offering in the requirement of placing hands.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: But one could suggest the opposite inference and conclude that the requirement of waving should be amplified with regard to partners, through the following a fortiori inference: If the requirement of placing hands, which was not amplified to apply also to slaughtered animals, was amplified with regard to an offering jointly owned by partners, requiring each partner to perform it himself, then with regard to the requirement of waving, which was amplified to apply also to slaughtered animals, is it not logical that it was also amplified with regard to an offering jointly owned by partners, requiring each partner to perform it himself?

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara rejects this: This inference cannot be correct, because it is obvious that only one of the partners needs to perform the waving. It is not possible to have all of them perform it, as how would it be done? If one says: Let all of the partners wave together, with each one placing his hands under those of another, that is difficult: There would be an invalidating interposition between the offering and hands of the partners who are not directly holding onto the offering. And if one says: Let one partner wave, and then the next one will wave, and so on, that would also be invalid, as the Merciful One states in the Torah that one must perform a waving, using a singular noun, which indicates that one waving, but not multiple wavings, should be performed.

Traduction française en préparation — version anglaise (Steinsaltz) : § The mishna states that placing hands is not performed upon a slaughtered offering. The Gemara questions this: And is there no instance of placing hands performed on slaughtered animals? But didn’t we learn in a mishna (Tamid 33b): When the High Priest would want to sacrifice the daily offering, as it is his right to be the one to sacrifice it whenever he wishes to, he would ascend the ramp to the top of the altar, and the deputy [segan] High Priest would also ascend to the right of the High Priest. If it occurred that the High Priest reached halfway up the ramp and grew tired, the deputy would hold him by his right hand to assist him and would bring him up to the top of the altar. And the first of the group of priests who had been selected to bring the limbs of the daily offering to the altar would hold out the head and the right hind leg of the offering to the High Priest, who would place his hands upon them, and then he would throw the limbs onto the fire of the altar.

Traduction française en préparation — version anglaise (Steinsaltz) : Then the second priest would hold out the two forelegs to the first priest, and the first priest would give them to the High Priest, who would place his hands upon them and then throw them onto the fire. At this stage the second priest would slip away and leave, as he was no longer needed. The first priest remained where he was, as he was still needed to present the other limbs of the offering to the High Priest. And in this manner the other priests who had been selected would hold out the rest of all the limbs to the first priest, who would present them to the High Priest, who would then place his hands upon them and throw them onto the fire.

Traduction française en préparation — version anglaise (Steinsaltz) : The mishna concludes: And when the High Priest wants, he may merely place his hands upon the limbs, and then the other priests throw the limbs onto the fire of the altar.

Traduction française en préparation — version anglaise (Steinsaltz) : This mishna apparently demonstrates an instance of placing hands performed upon a slaughtered animal. In resolution of this difficulty, Abaye said: In the mishna there, the placing of hands is not in fulfillment of the requirement to do so to an offering; rather, it is done merely due to the eminence of the High Priest, so that his sacrifice of the limbs of an offering is more distinguished than when performed by ordinary priests.

Traduction française en préparation — version anglaise (Steinsaltz) :

Traduction française en préparation — version anglaise (Steinsaltz) : MISHNA: The two loaves that are brought on the festival of Shavuot from the new wheat are each made from a tenth of an ephah of fine flour. They are kneaded one by one and they are baked one by one, i.e., each loaf is placed separately in the oven. The loaves of the shewbread are kneaded one by one and baked two by two, i.e., two loaves are placed in the oven at the same time. And the baker would prepare the shewbread in a mold [defus] when he made the dough. When he removes the shewbread from the oven he again places the loaves in a mold so that their shape will not be ruined.

Traduction française en préparation — version anglaise (Steinsaltz) : GEMARA: The mishna teaches that the two loaves are kneaded one by one and baked one by one. The loaves of the shewbread are also kneaded one by one but are baked two at a time. The Gemara asks: From where are these matters derived? They are derived from a verse, as the Sages taught in a baraita: The verse states: “And you shall take fine flour, and bake twelve cakes from it; two-tenths of an ephah shall be in one cake. And you shall set them in two arrangements, six in an arrangement, upon the pure Table before the Lord” (Leviticus 24:5–6). The phrase “Two-tenths of an ephah shall be in one cake” teaches that the loaves of the shewbread are kneaded one by one.