Commentaire sur Menachot 7:3
הַשּׁוֹחֵט אֶת הַתּוֹדָה בִּפְנִים, וְלַחְמָהּ חוּץ לַחוֹמָה, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ עַד שֶׁלֹּא קָרְמוּ בַתַּנּוּר, וַאֲפִלּוּ קָרְמוּ כֻלָּן חוּץ מֵאַחַד מֵהֶן, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ חוּץ לִזְמַנָּהּ וְחוּץ לִמְקוֹמָהּ, קָדַשׁ הַלָּחֶם. שְׁחָטָהּ וְנִמְצֵאת טְרֵפָה, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ וְנִמְצֵאת בַּעֲלַת מוּם, רַבִּי אֱלִיעֶזֶר אוֹמֵר, קָדָשׁ, וַחֲכָמִים אוֹמְרִים, לֹא קָדַשׁ. שְׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ, וְכֵן אֵיל הַמִּלוּאִים וְכֵן שְׁנֵי כִבְשֵׂי עֲצֶרֶת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, לֹא קָדַשׁ הַלָּחֶם:
Si l'on abattait l'offrande de grâces à l'intérieur [de la cour du Temple] alors que son pain était à l'extérieur du mur, le pain n'est pas sanctifié. S'il a massacré [l'offre d'action de grâce] avant que [les pains] aient formé une croûte dans le four, ou même si tous [les pains] sauf un avaient formé une croûte, le pain n'est pas sanctifié. S'il a massacré [l'offrande de grâces] en dehors de son heure [désignée] ou en dehors de son lieu [désigné], le pain est sanctifié. S'il abattait [l'offrande de grâces] et qu'il s'agissait de trefah [un animal avec une condition mortelle telle qu'il mourrait dans l'année], le pain n'est pas sanctifié. S'il a massacré [l'offrande de grâces] et qu'on a trouvé qu'elle avait une tache [qui la disqualifie comme offrande], Rabbi Eliezer dit [le pain est] sanctifié; les Sages disent que [le pain n'est] pas sanctifié. S'il a tué [l'animal] mais pas pour lui-même - et de même [concernant] le bélier de la cérémonie d'inauguration ou les deux agneaux de Chavouot massacrés non pour eux - le pain n'est pas sanctifié.
Bartenura on Mishnah Menachot
השוחט את התודה בפנים – inside from the Temple courtyard.
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English Explanation of Mishnah Menachot
Introduction
This mishnah deals with situations in which the loaves that accompany the todah sacrifice are for various reasons not sanctified, meaning that they don’t attain the status of a sacrifice. If one were to make non-holy use of one of the loaves that had not been sanctified, he would not be guilty of making illicit use of Temple property.
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Bartenura on Mishnah Menachot
ולחמה חוץ לחומה – In the Gemara (Tractate Menahot 78b) we establish that it is outside the wall of the House of Pagi. My teachers/Rabbis explained outside the outer wall of Jerusalem [but outside of the Temple courtyard is holy]. But even though it is written (Leviticus 7:12): “[If he offers it (i.e., the sacrifice of well-being/peace offering) for thanksgiving,] he shall offer it together with the sacrifice of thanksgiving unleavened cakes/והקריב על זבח התודה חלות [with oil mixed in, unleavened wafers spread with oil, and cakes of choice flour with oil mixed in, well soaked],” that implies, apparently that the bread is near it at the time of the sacrifice, we don’t expound [the word] "על"/nearby. But Maimonides has the reading of “the house of Bagi.” And he explains that it is a place close to the Temple Mount which is outside the wall of the Temple Mount and there they bake the meal/grain offerings. And on account of this, they would call it Bet Bagi, the language of bread/Bag of the king.
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English Explanation of Mishnah Menachot
One who slaughtered the todah within [the Temple court] while its bread was outside the wall, the bread has not been sanctified. If they slaughtered the todah while the bread was still outside of the Temple walls, the bread is not sanctified. Some commentators interpret the walls here to be the walls of Jerusalem.
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Bartenura on Mishnah Menachot
עד שלא קרמו בתנור – these are not bread, but rather mere dough [prior to their forming a crust].
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English Explanation of Mishnah Menachot
If he slaughtered it before [the loaves] had become crusted in the oven, even if all except one had become crusted, the bread is not sanctified. The todah should be slaughtered only once the bread has been baked. “Dough” turns into “bread” when it is crusted over in the oven. Thus if the loaves were not yet crusted over when the todah is sacrificed, then the loaves are not sanctified.
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Bartenura on Mishnah Menachot
שחטה – in order to eat it outside of its appropriate time, the bread is sanctified, but it (i.e., the offering) was done with the wrong intention and is disqualified. If on condition to eat it outside of its appropriate place, the bread is sanctified but it (i.e., the sacrifice) is disqualified. But the reason that the bread is sanctified, is because it is disqualified within the Temple courtyard. And we hold that any offering that was disqualified within the Temple courtyard, the Temple courtyard, the Temple courtyard receives it.
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English Explanation of Mishnah Menachot
If he slaughtered the todah [intending to eat it] outside its proper time or outside its proper place, the bread is sanctified. If he sacrifices the todah with an improper intent, then the bread is sanctified. However, it becomes “piggul” or “disqualified” just like the todah. In other words, in this case, the bread became sanctified and then disqualified. In the cases in the first two sections, the bread was simply never sanctified.
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Bartenura on Mishnah Menachot
שחטה ונמצאת טריפה לא קדש הלחם – for its disqualification occurred prior to ritual slaughtering (see also Tractate Zevakhim, Chapter 9, Mishnayot 2-3).
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English Explanation of Mishnah Menachot
If he slaughtered it and it was found to be terefah, the bread is not sanctified. If the animal is found to be a terefah (an animal that has a defect that would have caused it to die), then the animal was never really a valid sacrifice. Therefore, the bread is not sanctified.
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Bartenura on Mishnah Menachot
שחטה ונמצאת בעלת מום ר' אליעזר אומר קדש – In the Gemara (Tractate Menahot 79a), it establishes it as a defect in the eye [which is not recognized], that with this defect Rabbi Eliezer held that if they (i.e., the sacrifices) went up [to the altar], they should not go down, since their defect is not recognized, therefore, the bread is sanctified. But the Halakha is not according to Rabbi Eliezer.
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English Explanation of Mishnah Menachot
If he slaughtered it and it was found to have a blemish: Rabbi Eliezer says: the bread is sanctified. But the sages say: it is not sanctified. In Zevahim 9:3 we learned that Rabbi Akiva said that an animal with a blemish that was put up on the altar is not taken down. In other words, since the animal was slaughtered to be a sacrifice, it remains sanctified. Rabbi Eliezer agrees with this and therefore holds that the bread is also sanctified. The other rabbis disagree and seem to hold like the other opinion in Zevahim, that if an animal with a blemish is slaughtered and put on the altar, it must be taken down. It was never sacred, and neither is the bread.
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Bartenura on Mishnah Menachot
שלא לשמה – the bread is not sanctified, as it is written (Leviticus 7:13): “This offering, with cakes of leavened bread added, he shall offer along with his thanksgiving sacrifice of well-being,” on the sacrifice that was made for the sake of the peace-offerings of thanksgiving.
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English Explanation of Mishnah Menachot
If he slaughtered it under another name, and so, too, if the ram of the consecration-offering or the two lambs offered at Shavuot were slaughtered under another name, the bread is not sanctified. If he slaughtered the todah, or the other sacrifices that are accompanied by bread (the ram of consecration was explained above in mishnah two, and the two lambs offered at Shavuot were mentioned in 2:2), under the wrong name, meaning intending for them to be another sacrifice, then the bread that accompanies them is not sanctified because the sacrifice does not count.
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Bartenura on Mishnah Menachot
וכן איל המילואים – because they were the first of all the sacrifices, it (i.e., the Mishnah) took the ram of ordination. And the same law applies to the ram of the Nazirite, for the rams of ordination are considered like the sacrifice of an individual.
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