("Et ce sont ceux qui reçoivent des rayures:") celui (un Cohein) qui mange des bikkurim (prémices) avant que l'invocation n'ait été récitée sur eux [à savoir. (Deutéronome 26: 5): "Un Araméen détruirait mon père, etc." Mais après l'invocation, il ne reçoit pas de galettes s'il en mange car elles sont (alors) la propriété du Cohein. Ce sont les paroles de R. Akiva. Mais les sages soutiennent que "placer" (dans l'azarah) est une condition préalable à la consommation de bikkurim, mais pas l'invocation; de sorte que s'il les mange après qu'ils ont été placés dans l'azarah, même si l'invocation n'a pas encore été récitée, il ne reçoit pas de rayures. Et la halakha est en accord avec les sages. L'exhortation est tirée de (Deutéronome 12, 17): «Vous ne pourrez pas manger à vos portes la dîme de votre blé… et l'offrande de vos mains», au sujet de laquelle le maître a dit: «et l'offrande (terumah) de tes mains"—c'est bikkurim. Car, si terumah en soi, cela n'exige pas «d'être amené sur place (Jérusalem)». Et pour avoir mangé des bikkurim, aussi, il ne reçoit pas de rayures à moins de les avoir mangées après avoir «vu la face de Jérusalem», avant d'être placé dans l'azarah. Mais s'il les a mangés en dehors de Jérusalem, il ne reçoit pas de galons.], (Et celui qui mange) le saint des saints en dehors des partitions (du Temple), ou des offrandes d'ordre inférieur et de la seconde dîme à l'extérieur du mur. [L'exhortation pour tout cela vient de: "Vous ne pourrez pas manger dans vos portes… et tous vos vœux que vous faites." Car chaque repas à l'extérieur de sa place est appelé «manger aux portes». ("deuxième dîme" :) Ci-dessus, nous avons appris la deuxième dîme impure et non rachetée, comme nous l'avons expliqué, et ici nous apprenons la deuxième dîme propre qui a été mangée à l'extérieur du mur. Et ce n'est que s'il l'a mangé à l'extérieur du mur après "qu'il a vu le visage de Jérusalem" qu'il reçoit des coups; mais si quelqu'un mange la deuxième dîme en dehors de Jérusalem, il ne reçoit pas de rayures, il est écrit (Ibid. 18): «Avant le Seigneur, ton Dieu tu le mangeras», et après (c'est-à-dire seulement après que cela s'applique, c'est il raye violation de) "Vous ne pourrez pas le manger dans vos portes."] Si quelqu'un casse un os d'une offrande de Pessa'h, il reçoit quarante coups, mais s'il en laisse un propre ou casse un os de impur, il ne reçoit pas de rayures. [("s'il part" :) il est écrit (Exode 12:10): "Et n'en laisse rien jusqu'au matin; et ce qu'il en reste jusqu'au matin, tu le brûleras au feu." L'Écriture énonce un commandement positif après un commandement négatif en disant: Si vous avez transgressé le commandement négatif, accomplissez le positif et vous ne recevrez pas de rayures. De plus, «et ne partez pas» est un commandement négatif n'impliquant pas un acte, pour lequel il n'y a pas de responsabilité civile. ("ou casse un os d'un impur, etc." :) il est écrit: (Ibid. 46): "Et tu ne le briseras pas un os"— dans celui qui est kasher, et non dans celui qui est pasul (inapte)].
Bartenura on Mishnah Makkot
עד שלא קרא עליהם – “My father was a wandering Aramean, etc.” (Deuteronomy 26:5). But after he recited [the formula/declaration – Deuteronomy 26:5-10] he is not flogged if he eats of it, because it is the money of the Kohen. And these are the words of Rabbi Akiva. But the Sages state: First Fruits, laying them down is indispensable for them, the recitation [of the declaration/formula] is not indispensable. As one who consumes them (i.e., First Fruit) after laying them down in the Temple courtyard, even though he had not yet recited [the formula/declaration], is not flogged. And the Halakha is according to the Sages. And their explicit prohibition is from as it is written (Deuteronomy 12:17): “You may not partake in your settlements of the tithes of your new grain [or wine or oil, or of the firstlings of your herds and flocks….] or of your contributions.” And the Master said: “your contributions” – these are the First Fruits, for the Priest’s Due/Terumah does not require being brought into the Place (i.e., the Temple). And regarding First Fruits also, one is not flogged on them other than if one ate them after they saw the “face” of Jerusalem before they are placed down in the Temple court, but if he ate them outside of Jerusalem prior to their being entered into Jerusalem, one is not flogged.
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English Explanation of Mishnah Makkot
Introduction
Mishnah continues to discuss which transgressions are punishable by flogging.
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Bartenura on Mishnah Makkot
קדשי קדשים חוץ לקלעים קדשים קלים חוץ לחומה – All of these, their explicit prohibition is from (Deuteronomy 12:17): “You may not partake in your settlements, ….or of any of the votive offerings that you vow…,” for all consumption outside of the fixed place for it is called “eating in your settlements.”
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English Explanation of Mishnah Makkot
One who eats of first fruits previous to the recital over them (Deut. 26:3-10); First fruits were to be brought to Jerusalem and given as a gift to the priests. The bearer of the first fruits was supposed to recite a liturgical text contained in Deuteronomy 26:3-10, which contained a brief history of Israel (the text is now part of the Passover Haggadah). A priest who ate of the first fruits before the recitation was made was punished by flogging.
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Bartenura on Mishnah Makkot
ומעשר שני – it is taught [in the Mishnah] above (Mishnah 2), that impure Second Tithe that was not redeemed, as we have explained. And here, the Mishnah teaches that Second Tithe that is consumed outside the wall [of Jerusalem]. And specifically, that they ate outside the wall after it saw the “face” of Jerusalem is when he is flogged. But the individual who eats Second Tithe outside of Jerusalem before it enters into Jerusalem is not flogged, as it is written (Deuteronomy 12:18): “These you must consume before the LORD our God…” and afterwards (verse 17): “You may not partake in your settlements.”
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English Explanation of Mishnah Makkot
Of most holy things outside of the Temple curtains (Exodus 27:9); Certain sacrifices were only to be eaten within the curtains of the Temple. These included sin offerings and guilt offerings. One who ate them outside of this area was punished by flogging.
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Bartenura on Mishnah Makkot
המותיר – is not flogged, as it is written (Exodus 12:10): “You shall not leave any of it until morning; if any of it is left until morning, you shall burn it.” The verse comes to bring a positive command after a negative command, to state that if you transgressed the negative commandment, you have fulfilled the positive commandment connected with it, and you are not flogged. And furthermore, “you shall not leave any of it” is a negative commandment which lacks a positive commandment [associated with it], and every negative commandment that lacks with it a positive commandment, one is not flogged [for its violation].
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English Explanation of Mishnah Makkot
Of lesser holy things or of second tithe, outside the city wall (Deut. 12:17-18). Other sacrifices could be consumed anywhere within the walls of Jerusalem. These included thanksgiving offerings, offerings of wellbeing and the Passover offering. The second tithe was to be brought to Jerusalem and consumed there. One who ate any of these things outside of the walls was punished by flogging.
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Bartenura on Mishnah Makkot
השובר – a bone of an impure Passover offering is not flogged, as the All-Merciful (i.e., God) states (Exodus 12:46): “…nor shall you break a bone of it,” with a kosher/fit [sacrifice], not an invalid one.
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English Explanation of Mishnah Makkot
One who breaks a bone of a ritually clean Passover offering receives forty [lashes] (Exodus 12:46); But one who leaves over a clean [Passover offering] (Exodus 12:10), or breaks a bone of an unclean [Passover offering], is not given forty [lashes]. The Torah forbids breaking a bone of the Passover sacrifice. The mishnah limits this law to a Passover sacrifice brought by a ritually clean person. Usually unclean people could not bring the Passover sacrifice and they were to wait a month and celebrate what is called Pesach Sheni, or The Second Passover (see Numbers 9:4-13). However, if most of the congregation was impure at the time of the first Passover (the 14th of Nissan) they were allowed to sacrifice the Passover offering while impure. Our mishnah teaches that one who breaks a bone of a Passover offering brought while the congregation is impure is not liable to be lashed. The Torah also states that the Passover offering must be consumed that very night. One who does not consume the Passover offering, while having violated a commandment, is nevertheless not flogged. We will learn why in the next mishnah.
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English Explanation of Mishnah Makkot
Questions for Further Thought: • Why do you think a person who breaks the bone of an impure Passover offering is not to liable for flogging?
