Комментарий к Меила 3:3
רַבִּי יִשְׁמָעֵאל אוֹמֵר, הַדָּם, קַל בִּתְחִלָּתוֹ וְחָמוּר בְּסוֹפוֹ, וְהַנְּסָכִים, חֹמֶר בִּתְחִלָּתָן וְקַל בְּסוֹפָן. הַדָּם, בַּתְּחִלָּה אֵין מוֹעֲלִים בּוֹ. יָצָא לְנַחַל קִדְרוֹן, מוֹעֲלִים בּוֹ. הַנְּסָכִים, בַּתְּחִלָּה מוֹעֲלִים בָּהֶן. יָצְאוּ לַשִּׁיתִין, אֵין מוֹעֲלִים בָּהֶם:
Раввин Ишмаэль говорит, что кровь [жертвоприношений] мягкая в начале и жесткая в конце, но возлияния жестки в начале, но снисходительны в конце. Кровь в начале не подвержена мейле , но как только она выходит [из Храма] в долину Кедрона, она становится предметом мейлы . Вначале либации подвержены мейле, но как только они сбегают в ямы [расположенные под алтарем], они больше не подлежат мейле .
Bartenura on Mishnah Meilah
הדם בתחילה אין מועלין בו – that is prior to its (i.e., the blood’s) sprinkling/tossing, as it is written (Leviticus 17:11): “[For the life of the flesh is in the blood,] and I have assigned it to you for making expiation for your lives upon the altar,” for expiation I have given it but not for sacrilege.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Meilah
Introduction
Our mishnah discusses the law of sacrilege as it relates to blood and the wine libations.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Meilah
יצא לנחל קדרון ומועלין בו – that is after the sprinkling/tossing [of the blood on the altar]. As it is taught in the Mishnah (see Tractate Yoma, Chapter 5, Mishnah 6): “The two streams of blood that mingled together in the [flow of the] surrounding channel and flowed down into the Kidron Brook and are sold to gardeners for fertilizer and the law of sacrilege applies to them [until the sale].” This religious sacrilege is from the Rabbis and not from the Torah, for there is nothing where its command is performed and the law of religious sacrilege applies.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Meilah
Rabbi Ishmael says: [the law relating to] blood is lenient at the beginning [before it is offered] and stringent at the end; [the law relating to] libations is stringent at the beginning and lenient at the end. This section introduces the rest of the mishnah. As we have seen on many occasions, the rabbis frequently compare the laws as they apply in one case with their application in other cases.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Meilah
יצאו לשיתין – a perforation was in the altar through which the libations would descend to pits, and these are the foundations of the altar which are hollow and very deep. But if he placed his hand inside and received the libations prior to their descending into the pit, he does not commit religious sacrilege, for their command had already been fulfilled.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Meilah
Blood at the beginning is not subject to the law of sacrilege, but is subject to it after it has flowed away to the Wadi Kidron. Before the blood is put on the altar, it is not subject to the law of sacrilege. This is derived in the Talmud from a midrash. After being spilled or cast against the altar, the blood would flow out of the Temple down into Wadi Kidron. Blood found in the soil surrounding the Wadi was subject to sacrilege. This would mean that anyone using this soil, which was used for fertilizer, would have to pay for its use to the Temple.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Meilah
Libations at the beginning are subject to the law of sacrilege, but are exempted from it after they flowed down into the shitin. Before the wine libations are put on the altar, they are subject to the law of sacrilege. This is because it is prohibited to derive benefit from them. However, after they flow out through the hole on the altar down to the “shittin” the foundations of the altar, the law of sacrilege no longer applies. The general rule is that anything which has had its mitzvah performed is not subject to the law of sacrilege.
Ask RabbiBookmarkShareCopy