La ofrenda de animales puede hacer que las libaciones sean rechazadas debido a piggul después de haber sido santificadas en el recipiente, las palabras del rabino Meir. Pero las libaciones no pueden hacer que la ofrenda de animales sea rechazada debido a piggul. Aquel que mata una ofrenda de animales con la intención de comer parte de ella al día siguiente, tanto ella como las libaciones son rechazadas debido a piggul; Si tenía la intención de ofrecer las libaciones al día siguiente, las libaciones son rechazadas debido a piggul, pero la ofrenda de animales no lo es.
Bartenura on Mishnah Menachot
הזבח מפגל את הנכסים – and a person who drinks from them is punished with extirpation.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Menachot
Introduction
This mishnah contains another example of the same rule found in yesterday’s mishnah.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Menachot
משקדשו בכלי – after they placed them in the sacred vessels, for the vessel sanctifies them with an eternal holiness, and furthermore they don’t have any redemption.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Menachot
The animal-offering can render the libations piggul after they have been sanctified in the vessel, the words of Rabbi Meir. When one offers an animal sacrifice, he must bring with it libations. This includes a minhah and a wine-libation (see Numbers 15). Rabbi Meir holds that if the priest has a disqualifying intention with regard to the animal offering, the libations become piggul as well, as long as they have already been sanctified by being put into a ministering vessel. The sages’ opinion with regard to this issue is not found in this mishnah. In Zevahim 4:3 we learn that the sages hold that the libations that accompany an animal offering cannot ever become piggul. Therefore, even if the priest has a disqualifying intention with regard to the animal, the libations can still be eaten.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Menachot
דברי ר' מאיר – for Rabbi Meir holds that the libations make the sacrifice rejectable, because the blood of the offering is what makes it appropriate and permits them for the altar. And since they have something that makes it permitted, it becomes rejectable through an intention/thought outside of its proper time. But the Sages dispute him in the Tractate Zevakhim in the chapter “The School of Shammai” (Chapter 4, Mishnah 3 – Talmud Zevakhim) [44a] and they (i.e., the Sages] state that the libations do not have that which makes them permissible [for consumption], therefore they do not become rejectable. But the Halakha is not according to Rabbi Meir.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Menachot
But the libations cannot render the animal-offering piggul. Thus, if he slaughtered an animal-offering intending to eat part of it on the next day, both it and the libations are piggul; if he intended to offer the libations the next day, the libations are piggul but the animal-offering is not. Since the libations are ancillary to the animal-offering, even if the priest has a disqualifying intention with regard to them, the animal-offering is not piggul.
