Kometz [threefingerfull posiłku emisji, który został umieszczony na ołtarzu], kadzidło, The ketoret [kadzidło], posiłek emisji kapłanów i pomazanego kapłana [wysokiej ks] lub oferty libacja posiłku podlegają meilah kiedy zostaną uświęceni. Kiedy zostaną uświęceni w naczyniu [usługowym], stają się podatni na to, że nie kwalifikują się [jeśli zostaną dotknięci] przez tevul yom , mechusar kippurim i przez linah , i ktoś jest odpowiedzialny za notar [pozostawienie go po odpowiednim czasie] lub tamei , ale nie podlegają pigul . To jest reguła, cokolwiek [co jest obecnie zabronione, ale] którego zakaz w pewnych warunkach ostatecznie przejdzie i stanie się dopuszczalny, nie można odpowiadać za pigul , notar i tamei, dopóki nie nastąpi to, co czyni to dopuszczalnym. Wszystko, czego zakaz ostatecznie nie przejdzie i nie uczyni tego dopuszczalnym, gdy tylko zostanie uświęcone na statku [usługowym], podlega odpowiedzialności za notar i tamei , ale nie podlegają one pigul.
Bartenura on Mishnah Meilah
ומנחת נסכים – the meal offering that comes with the sacrifice where there are no remnants, and all of these are burned entirely.
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English Explanation of Mishnah Meilah
The law of sacrilege applies to the handful [of a minhah], the frankincense, the incense, the minhah of a priest, the minhah of the anointed high priest and the minhah that is accompanied by a libation, from the moment of their dedication. All of these menahot or other items (incense) are completely burned on the altar. No parts thereof are given to the priest. Therefore, the law of sacrilege will always apply to them.
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Bartenura on Mishnah Meilah
משהוקדשו – mere sanctification by mouth.
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English Explanation of Mishnah Meilah
Once they have become sacred by being put in the vessel, they become susceptible for unfitness through contact with a tevul yom or one who still requires atonement, or by remaining overnight, and they are subject to [the laws of] notar and defilement, but [the law of] piggul does not apply to them. Most of this section is the same as that in yesterday’s mishnah except that the laws of piggul do not apply to any of these items. The mishnah will now explain why the laws of piggul do not apply.
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Bartenura on Mishnah Meilah
ופגול אין בהן – because they don’t have permitting factors
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English Explanation of Mishnah Meilah
This is the general rule: whatever has something else which renders it permissible [for the altar or for the use of the priests] is not subject to [the laws of] piggul, nothar and defilement until that act has been performed. And whatever does not have something else which renders it permissible becomes subject [to the laws of] notar and defilement as soon as it has become sacred by being put in the vessel, but piggul does not apply to it. Any sacrificial item that has something else that allows it to be burned or eaten is subject to all of these laws, but only after that other thing has been done. For instance, the flesh of an animal is subject to these laws after the blood has been sprinkled on the altar (see mishnayot 1-5). The innards can be put on the altar once the blood has been sprinkled. The minhah can be eaten once the handful has been removed. The two loaves can be eaten once the blood of the lambs has been thrown on the altar, and the showbread can be eaten once the incense has been burned. All of these have other things that permit them. In contrast, the list in our mishnah “permits itself.” In other words, these things can be sacrificed immediately (none of them are eaten) without waiting for something else to be done. Therefore, they are subject immediately to the laws of notar and defilement. Piggul never applies to such items. For further discussion see Zevahim 4:3.
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Bartenura on Mishnah Meilah
(i.e., in animal sacrifices the blood is the permitting factor while in meal offerings it is the handful of flour; an offering whose permitting factor was not offered is not rendered unfit by improper intention), as for example, peace-offerings and sin-offerings and guilt-offerings, that their blood permits the portions of offerings consumed on the altar and the meat/flesh to the Kohanim, or something that has a permitting factor to the altar alone, such as the burnt-offering of birds and oxen that are burned, that their blood is a permitting factor to the altar alone, as for example, the two loaves (brought as a communal sacrifice on Shavuot) that the blood of the lambs is the permitting factor, and the shewbread (see Leviticus 24:5-9) that are in the dishes are a permitting factor, as for example, the meal offerings that have a permitting factor through a handful of the meal offering which the priest takes to put on the altar. All of these, there is no liability because of inappropriate intention and left-over and impure until the permitting factors are offered, for this is written regarding inappropriate intention (Leviticus 7:18): “[If any of the flesh of his sacrifice of well-being is eaten on the third day,] it shall not be acceptable; [it shall not count for him who offered it. It is an offensive thing],” and we stated the same ceremonies which are needed for the atoning efficacy of the legally performed offering, are required for making it an unfit offering (the eating of which is punishable by extirpation). But the remnant and impure we derive from פיגול /offerings disqualified by inappropriate intention in Tractate Zevakhim in chapter two “All of the Sacrifices” /כל הזבחים (Talmud Zevakhim 28b and 45b).
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Bartenura on Mishnah Meilah
כל דבר שאין לו מתירין – like those of the handful of the meal offering which the priest takes to put on the altar and the frankincense which are themselves permitting factors themselves but they do not permit any other thing.
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Bartenura on Mishnah Meilah
חייב משום עליה משום נותר וטמא – because impure things we include them, from what is written (Leviticus 22:3): “if any man among your offspring, while in a state of impurity , partakes of any sacred donation that the Israelite people may consecrate to the LORD, that person shall be cut off [from before Me,” the Biblical verse speaks of all of the Holy Things to make one liable because it is impure, and that which is remnant is derived from the impure (see Talmud Zevakhim 45b).
