Comentário sobre Zevachim 4:3
אֵלּוּ דְבָרִים שֶׁאֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל. הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, (וּמִנְחַת נְסָכִים), וְהַדָּם, וְהַנְּסָכִים הַבָּאִים בִּפְנֵי עַצְמָן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אַף הַבָּאִים עִם הַבְּהֵמָה. לֹג שֶׁמֶן שֶׁל מְצֹרָע, רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל. וְרַבִּי מֵאִיר אוֹמֵר, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, שֶׁדַּם הָאָשָׁם מַתִּירוֹ. וְכֹל שֶׁיֶּשׁ לוֹ מַתִּירִים בֵּין לָאָדָם בֵּין לַמִּזְבֵּחַ, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל:
As seguintes coisas não podem responsabilizar Piggul : o Kometz [um punhado da oferta de refeições que o sacerdote leva para colocar no altar] e o incenso [que é colocado na oferta de refeições] e o Ketoret [incenso sagrado oferecido duas vezes por dia no altar de ouro dentro do templo], e a oferta de refeições dos sacerdotes, e a oferta de refeições de um sacerdote ungido, e a oferta de libação [ofertas de vinho e farinha trazidas em sacrifício], e o sangue, e libações trazidas por conta própria - [estas são] as palavras do rabino Meir. E os Sábios dizem: mesmo aquelas [libações] que acompanham o animal [sacrifícios não estão sujeitas a Piggul ]. [Em relação a] um Log [uma unidade bíblica de medição de líquidos] de óleo que um Metzora [um tornou severamente impuro de uma doença de pele desagradável. Após a recuperação e a purificação, ele deve trazer ofertas] [traz], o rabino Shimon diz que não pode responsabilizar Piggul ; mas o rabino Meir diz que pode responsabilizar Piggul, uma vez que o sangue de um Asham [uma oferta trazida para aliviar a culpa] [funciona como] o Matir [aquilo que permite que um sacrifício cumpra seu propósito] por ele [o óleo], e qualquer coisa que tenha Matirim , [permitindo o item] para as pessoas ou para o altar, pode responsabilizar Piggul .
Bartenura on Mishnah Zevachim
אלו דברים שאין חייבים עליהם – [not liable on them] for extirpation when consuming them because of offerings disqualified by improper intentions.
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English Explanation of Mishnah Zevachim
Introduction
As we have learned, piggul is something that was sacrificed with the intent of eating or burning it outside of its appropriate time. In today’s mishnah we learn that certain items are not liable for piggul, meaning that if one eats or burns these items he cannot be liable for having eaten piggul (although they may nevertheless be prohibited for other reasons).
The general rule concerning when one is liable for piggul and when one is exempt is found at the end of the mishnah. Piggul is only applicable to an item if something else permits that item to be eaten or burned. For instance, the flesh of a sacrifice can be eaten once its blood has been sprinkled on the altar. Therefore, if one eats the flesh after the sacrifice was offered with improper intent, he has transgressed the violation of piggul. Some items “permit themselves” and to these items, piggul does not apply.
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Bartenura on Mishnah Zevachim
הקומץ (Kohen taking a fistful of the meal-offering to be placed on the altar) -if he took a fistful on the condition to eat its remnants the next day (see Tractate Menahot, Chapter 2, Mishnah 1), and the meal-offering became rejectable that it is not consumed other than during [that] day and the night [following], the person who eats the fistful [of meal-offering] is not [liable] for extirpation, for the inappropriate intention does not occur other than upon a thing that has (a sacrificial object) which requires another act to make it permissible, for we derive offerings disqualified by inappropriate intention from peace-offering as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice of well-being (i.e., peace-offering) [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/פגול יהיה, and the person who eats it shall bear his guilt].” Just as peace-offerings/sacrifices of well-being are particular in that they require an act to make it permissible whether for man or for the altar, for the blood permits those portions of the sacrifice offered on the altar, and the portions of the sacrifice offered on the altar permit the meat to man, and they are liable upon them because of an offering disqualified due to inappropriate intention, excluding all of those that are counted in our Mishnah, which do not have any action that makes it permissible for them than they themselves which permit for others, the person who eats from them is not liable because an offering made with an inappropriate intention.
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English Explanation of Mishnah Zevachim
These are the things for which one is not liable on account of piggul:
The fistful, The “fistful” is the fistful of flour that the priest puts on the altar from the minhah, or meal-offering. If he grabs this fistful with the intent of eating it outside the proper time, or of burning it outside of its time, the minhah offering is piggul. However, one who eats the fistful taken from the minhah offering has not transgressed piggul for the fistful permits the minhah to be eaten, but the fistful permits itself, and one who eats something that permits itself has not violated piggul.
The fistful, The “fistful” is the fistful of flour that the priest puts on the altar from the minhah, or meal-offering. If he grabs this fistful with the intent of eating it outside the proper time, or of burning it outside of its time, the minhah offering is piggul. However, one who eats the fistful taken from the minhah offering has not transgressed piggul for the fistful permits the minhah to be eaten, but the fistful permits itself, and one who eats something that permits itself has not violated piggul.
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Bartenura on Mishnah Zevachim
והלבונה (frankincense) – there is nothing else that makes it permissible, but rather it permits the meal-offering, like the fistful of meal-offering.
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English Explanation of Mishnah Zevachim
The incense, The incense that is put on the altar with the “fistful” (see Leviticus 2:2). The same rules that apply to the fistful apply to it as well.
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מנחת נדבת כהנים (free-will meal-offering of the priests) – all of which is burnt entirely (see Leviticus 6:16: “So, too, every grain offering offering of a priest shall be a whole offering: it shall not be eaten.”) and is not grabbed from. Therefore, there is nothing else that permits it.
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English Explanation of Mishnah Zevachim
The frankincense, The frankincense offering referred to in Exodus 30:7-8. The case here is one in which a person, while bringing the frankincense to the altar to turn it into smoke thought that he would burn it on the next day. One who then eats such frankincense, has not transgressed piggul.
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מנחת כהן משיח – that is the cakes of the High Priest which is offered each day, half of it in the morning and half of it in the evening (see Leviticus 6:13: “This is the offering that Aaron and his sons shall offer on the occasion of his anointment: a tenth of ephah of choice flour as a regular grain offering, half of it in the morning and half of it in the evening.”).
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English Explanation of Mishnah Zevachim
The priests’ meal-offering, The priests’ entire minhnah offering is burned on the altar (Leviticus 6:16). There is no fistful taken from it that permits it to be eaten or burned. Therefore, it “permits itself” and the laws of piggul do not apply.
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ומנחת נכסים – we do not have the tradition because they (Rabbi Meir and the Sages further on in our Mishnah) dispute this. And there is a division between it coming with the sacrifice to it coming on its own.
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English Explanation of Mishnah Zevachim
The anointed priest's meal-offering, The high priest would bring a minhah offering everyday (Leviticus 6:15). It too is entirely burned.
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Bartenura on Mishnah Zevachim
והדם – which permits it.
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English Explanation of Mishnah Zevachim
The minhah with libation This refers to a minhah offering that a person volunteers to bring (Numbers 15:2ff).
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Bartenura on Mishnah Zevachim
והנסכים הבאים בפני עצמן – as for example, when he made a free-will meal offering [accompanying] the drink-offering/libation without a sacrifice, as we state in Menahot (see Menahot 15b), a person makes a freewill donation of a meal offering [accompanying a drink-offering/libation on its own. Alternatively, he brought it for the sacrifice, but that he brought his sacrifice today and his libations on the morrow, for the Master stated (Numbers 29:37): “the grain offerings and libations [for the bull, the ram, and the lambs, in he quantities prescribed],” even on the morrow, but if he brought them with his sacrifice and he was disqualified by an improper intention with the sacrifice, the libations were also disqualified by improper intention.
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English Explanation of Mishnah Zevachim
The blood, The blood permits the sacrifice to be eaten, but nothing permits it. One who eats this blood is liable for eating blood, but not for the violation of piggul.
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Bartenura on Mishnah Zevachim
וחכמים אומרים אף הבאים עם הבהמה – for since he can offer up the libations on the morrow, it is found that hat he sacrifice [itself] permits them, and the Halakha is according to the Sages.
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English Explanation of Mishnah Zevachim
The libations that are brought separately, the words of Rabbi Meir. The sages say: also those that are brought with an animal [sacrifice]. This refers to a minhah brought with a libation but not with an accompanying animal sacrifice, for the sacrifice was offered on the previous day. According to Rabbi Meir, this minhah permits itself and does not permit the sacrifice (the blood permits the sacrifice). Therefore, in such a case, the minhah is not piggul, even if the animal was. However, according to Rabbi Meir, if the minhah was brought with the animal sacrifice, and the animal becomes piggul (offered with improper intent), then the minhah also becomes piggul. The other rabbis disagree and hold that the minhah offering cannot become piggul even when it accompanies an animal sacrifice. The minhah offering is independent from the animal offering and even if the animal becomes piggul, the minhah does not.
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Bartenura on Mishnah Zevachim
לוג שמן של מצורע – its remnants are consumed.
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English Explanation of Mishnah Zevachim
The log of oil brought by the metzora: Rabbi Shimon says: one is not liable on account of piggul; But Rabbi Meir says: one is liable on account of piggul, See Leviticus 14:10. This log (a measure) of oil is offered by the metzora (one who had some type of skin disease) upon becoming pure. It accompanies an asham sacrifice. According to Rabbi Shimon, if the asham becomes piggul, the oil does not because the sacrifice does not “permit” the oil, rather the oil permits itself. Rabbi Meir holds that the asham does permit the oil to be put on the ear and thumb/big toe of the metzora and therefore it is something that other things permit and it can become piggul. If the sacrifice is offered with the wrong intent, then the oil becomes piggul and one who eats it would be liable.
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Bartenura on Mishnah Zevachim
אין חייבין עליו משום פגול – if his guilt offering was disqualified due to an improper intention, the LOG was not disqualified due to an improper intention. But even though that the LOG is dependent upon the guilt-offering, as it is written (Leviticus 14:17): “[Some of the oil left in his palm shall be put by the priest on the ridge of the right ear of he one being purified, on the thumb of his right hand, and on the big toe of his right foot -] over the blood of the reparation/guilt-offering,” for if he did not place from the blood of the reparation offering first, the placement of the oil is not worth anything, nevertheless since a person brings his reparation offering now and his LOG (of oil) within ten days, it is found that the reparation offering does not permit it, and since it has nothing that permits it, they are not liable for inappropriate intention.
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English Explanation of Mishnah Zevachim
because the blood of the asham makes it permitted and whatever has something else that makes it permitted, whether for man or for the altar, one is liable on its account for piggul. This is the general rule that underlies the entire mishnah.
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Bartenura on Mishnah Zevachim
ור"מ אומר – the LOG [of oil) that comes with the sacrifice on that day, one is liable for it because of an inappropriate intention if he had an inappropriate intention with the reparation offering. But the Halakha is not according to Rabbi Meir.
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Bartenura on Mishnah Zevachim
בין לאדם בין למזבח – whether this or that.
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