("E questi sono quelli che ricevono le strisce:") uno (un Cohein) che mangia bikkurim (i primi frutti) prima che l'invocazione sia stata recitata su di loro [vale a dire. (Deuteronomio 26: 5): "Un arameo distruggerebbe mio padre, ecc." Ma dopo l'invocazione, non riceve strisce se le mangia perché sono (allora) di proprietà dei Cohein. Queste sono le parole di R. Akiva. Ma i saggi sostengono che il "posizionamento" (nell'azarah) è un prerequisito per il consumo di bikkurim, ma non per l'invocazione; in modo che se li mangia dopo che sono stati collocati nell'azara, anche se l'invocazione non è stata ancora recitata, non riceve strisce. E l'halachah è conforme ai saggi. L'esortazione proviene da (Deuteronomio 12:17): "Non sarai in grado di mangiare nelle tue porte le decime del tuo grano ... e l'offerta delle tue mani", riguardo a cui il maestro disse: "e l'offerta (terumah) di le tue mani"—questo è bikkurim. Perché, se terumah di per sé, ciò non richiede "portare sul posto (Gerusalemme)". E anche per mangiare bikkurim, non riceve strisce se non le mangia dopo che "hanno visto il volto di Gerusalemme", prima di essere collocate nell'azara. Ma se li ha mangiati fuori Gerusalemme, non riceve strisce.], (E uno che mangia) santo dei santi fuori dalle partizioni (del Tempio), o offerte di ordine inferiore e seconda decima fuori dal muro. [L'esortazione per tutti questi è di: "Non sarai in grado di mangiare nelle tue porte ... e in tutti i tuoi voti che prometti." Per ogni mangiare fuori dal suo posto assegnato si chiama "mangiare alle porte". ("seconda decima" :) In alto, abbiamo appreso della seconda decima impura e non redenta, come abbiamo spiegato, e qui apprendiamo la seconda decima pulita che è stata mangiata fuori dal muro. Ed è solo se l'ha mangiato fuori dal muro dopo "ha visto la faccia di Gerusalemme" che riceve strisce; ma se uno mangia la seconda decima fuori da Gerusalemme, non riceve strisce, essendo scritto (Ibid. 18): "Prima che il tuo Dio lo mangi," e dopo (cioè, solo dopo che questo si applica, è vi si infrange violazioni di) "Non si sarà in grado di mangiarlo nelle porte."] Se uno si rompe un osso di un'offerta di Pesach pulita, riceve quaranta strisce, ma se si lascia su di una pulita o si rompe un osso di impuro, non riceve strisce. [("se se ne va" :) scritto (Esodo 12:10): "E non lasciare nulla di tutto ciò fino al mattino; e ciò che rimane di esso fino al mattino, nel fuoco lo brucerai." La Scrittura afferma un comandamento positivo dopo uno negativo per dire: Se hai trasgredito il comandamento negativo, adempie a quello positivo e non riceverai strisce. Inoltre, "E non abbandonare" è un comandamento negativo che non comporta un atto, per il quale non vi è alcuna responsabilità a strisce. ("o spezza un osso di un impuro, ecc." :) mentre è scritto: (Ibid. 46): "E un osso non devi rompere in esso"— in uno che è kasher, e non in uno che è pasul (inadatto)].
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?
