Temurah 14a — the Talmud in English

We learned in the preceding Mishna that only an individual performs temura, and the public do not perform temura. And our Mishna comes to explain the other distinctions between the sacrifices of an individual and the sacrifices of the public.

Mishna:

There are [laws] in the sacrifices of an individual

that are not in the sacrifices of the public. And there are [laws] in the sacrifices of the public that are not in the sacrifices of an individual—

There are [laws] in the sacrifices of an individual that are not in the sacrifices of the public:

a.

The sacrifices of an individual perform temura, but the sacrifices of the public do not perform temura.

b.

The sacrifices of an individual—

apply

both to

sacrifices

of males and of females, and

these

sacrifices of the public apply only to males. For most of the sacrifices of the public are burnt offerings, and a burnt offering is a male. And likewise all the sin offerings of the public are male goats, as it is stated [Numbers 28–29]: “and one male goat as a sin offering.” Whereas a sacrifice of peace offerings does not apply to the public, except for the two lambs of Atzeret, which are also males.

There are individual sacrifices for which the Torah established a time for their offering, such as the sacrifices of a woman who has given birth, whose time is when the days of her purification are completed, or the sacrifices of a leper, which are offered on the eighth day of his purification. And some of them have no fixed time for their offering, such as the sacrifice of a sin offering for forbidden fat. Nevertheless, even among those for which a time was fixed, there are some that one is still obligated to offer even if their time has passed them. But public sacrifices for which a time was fixed, if they did not offer them at their time, it is no longer possible to offer them. And when they did not offer the offering, they do not bring its libations.

There are individual offerings for which the Torah set a time for their sacrifice, such as the offerings of a woman who has given birth, whose time is when the days of her purification are completed, or the offerings of a person with leprosy, which are sacrificed on the eighth day of his purification. Other individual offerings have no fixed time for their sacrifice, such as a sin offering for eating forbidden fat. Nevertheless, even among those for which a time has been set, there are some for which a person remains obligated even after their time has passed to sacrifice them. But with regard to communal offerings for which a time has been set, if they were not sacrificed at their appointed time, they can no longer be sacrificed. And when the sacrifice itself was not offered, its accompanying libations are not brought.

But if the public offered the offering at its time and did not bring its libations, for example, because libations did not happen to be available to them, it is possible to bring its libations even from now until ten days.

c.

The sacrifices of an individual are subject to liability for them and to liability for their libations. And

these

the sacrifices of the public are not subject to liability for them, nor to liability for their libations. But

also with public sacrifices

they are subject to liability for their libations once the offering has been offered,

if the offering was offered at its time and its libations were not offered with it.

There are [laws] in the sacrifices of the public that are not in the sacrifices of an individual —

For the sacrifices of the public override Shabbat and ritual impurity,

and

these

the sacrifices of an individual do not override

either Shabbat or ritual impurity.

These are the words of the Sages.

Rabbi Meir said:

How can you say that all individual sacrifices do not override Shabbat and ritual impurity,

but surely the high priest’s griddle-offering,

which he offers every day, half in the morning and half in the evening,

and the bull

of the high priest

of Yom Kippur are individual sacrifices, and

nevertheless

they override Shabbat and ritual impurity!

It follows that the reason for overriding Shabbat and ritual impurity is not that they are public sacrifices,

but

because

their time is

fixed.

That is: every sacrifice for which, if its time passes, there is no compensation for it—even if it is an individual sacrifice—overrides Shabbat and ritual impurity. Conversely, every sacrifice that has no fixed time—even if it is a public sacrifice does not override.

Gemara:

We learned in our Mishna:

An individual sacrifice performs temura, but public sacrifices do not perform temura.

And from this language it follows that all individual sacrifices perform temura. Therefore the Gemara asks:

Is it a general principle?! But surely birds,

turtledoves and young pigeons that come for the bird sin offering and the bird burnt offering,

are individual sacrifices,

and

nevertheless

do not perform temura,

as explained above [13a]?

And we answer:

When it teaches,

what the Mishna taught as a general principle,

it teaches concerning animals,

concerning animals alone, in which temura is possible, and with regard to them the Mishna taught the distinction between an individual and the public.

And we object:

But surely the offspring

of a consecrated animal,

which is an individual sacrifice—

does not perform temura;

so how did the Mishna teach that all individual sacrifices perform temura?

And we answer:

Whose [opinion] is this,

whose Mishna is it?—

It is Rabbi Judah’s, who says [

above, 12a]:

The offspring performs temura.

And we object:

But surely temura itself, which is an individual sacrifice—

does not perform temura;

so it follows that not all individual sacrifices perform temura?

And we answer:

When it teaches,

what the Mishna taught,

it teaches concerning the principal sacrifice,

concerning the sacrifice itself [the first consecration] alone, in which temura applies; concerning it it taught and distinguished between an individual and the public, but not concerning temura.

And we conclude:

Now that you have arrived at this,

[now that you have arrived at saying this], after this answer, it is not necessary to establish the Mishna as Rabbi Judah; rather,

even if you say it is the Rabbis,

even if the Mishna follows the Rabbis, who hold that the offspring performs temura, it is also not difficult. For it is possible to answer:

When it teaches,

what the Mishna taught as performing temura,

it teaches concerning the principal sacrifice,

and not concerning the offspring.

We learned in our Mishna:

The sacrifices of an individual apply both to males and to females.

From this language it follows that all the sacrifices of an individual—burnt offerings, sin offerings, guilt offerings, and peace offerings—all apply both to males and to females. Therefore we ask:

Is it a general principle?! But surely

a

burnt offering, which is an individual sacrifice,

comes as a male

[it can be brought only from males], whereas

a female does not come,

as it is stated [Leviticus 1], “If his offering is a burnt offering, he shall offer it, a flawless male”; so how did the Mishna say that all individual sacrifices apply also to females?

And we answer: Indeed, an animal burnt offering is not brought from females, but

there is the bird burnt offering,

which is brought also from females.

For it was taught:

The Torah said [Leviticus 22] concerning the burnt offering: “For your acceptance, a flawless male, from cattle, from sheep, and from goats.” And we expound that the laws of

flawlessness and maleness

in a burnt offering apply only

to an animal,

for only in an animal burnt offering is the disqualification of a blemish stated, or of a female [in a burnt offering and guilt offering],

but flawlessness and maleness do not apply to birds.

They are not disqualified by a blemish [but by the absence of a limb], and likewise the Torah did not require that they specifically be males.

Therefore, the language of the Mishna, that an individual sacrifice applies both to males and to females, is correct with regard to the bird burnt offering.

And we object:

But surely a sin offering, which is an individual sacrifice, comes as a female,

as a ewe or a she-goat [Leviticus 4],

and does not come as a male; so how did the Mishna say that all individual sacrifices apply also to males?

How, then, did the Mishna say that all individual offerings apply also to males?

And we answer: Not every individual sin offering is a female, for

there is the male goat

of the sin offering of

a ruler, which comes as a male,

as it is stated [Leviticus 4]: “When a ruler sins, and brings his offering, a male goat, a flawless male.”

And we object:

But there is

an

individual guilt offering, which comes as a male and does not come as a female,

as it is stated [Leviticus 5, 14, 19; Numbers 6], “a sheep” or “a ram”; so how did the Mishna say that all individual sacrifices apply also to females?

And we answer:

When we said ,

the Mishna stated this general principle only with regard to

a sacrifice that exists both for an individual and for the public.

This is not so with

a guilt offering,

which exists only

for an individual,

an individual alone brings a guilt offering. Whereas

for the public it does not exist,

there is no guilt offering at all for the public. Therefore, the Mishna did not speak at all about a guilt offering, and did not distinguish in its case between an individual and the public.

And if you wish, say: Does it teach, “all sacrifices”

so that it would imply that every individual sacrifice applies both to males and to females?!

It teaches, “There are [laws] in the sacrifices”!

And it implies that there is one of the sacrifices in which there is a distinction between an individual and the public.

And what is it,

and which is it? It is the sacrifice

of peace offerings! For if he wishes,

if the individual wishes,

he brings a female, and if he wishes, he brings a male. To exclude

in contrast to

the public peace-offering sacrifices,

which are the two lambs of Atzeret brought with the two loaves,

for it comes as males,

for they are males only, as explained in the Mishna .

We learned in our Mishna:

The sacrifices of an individual are subject to liability for them and to liability for their libations, and the sacrifices of the public are not subject to liability for them nor to liability for their libations. But they are subject to liability for their libations once the offering has been offered.

And the Gemara discusses:

From where are these matters,

from where do we learn that public sacrifices which were not offered at their time have no compensation, to offer them after their time?

For the Sages taught:

The Torah said in the section of the appointed times [Leviticus 23]: “These are the appointed times of the Lord, which you shall proclaim as holy convocations, to offer a fire offering to the Lord, a burnt offering and a meal offering, a sacrifice and libations, the matter of each day on its day.” That is, the additional sacrifices, which are “a fire offering to the Lord,” are offered on the appointed time more than on other days. And from what is stated

“the matter of each day,”

we expound:

It teaches

the verse

that the entire day is fit for the additional offerings,

provided that they precede the continual burnt offering of the afternoon, which is the last [“completion”] of all the sacrifices of the day. And from what is stated

“on its day”

we expound:

It teaches that if the day passed and he did not bring them, he is not subject to liability for them.

And the beraita continues:

One might [have thought]: He should not be subject to liability for their libations even though the offering has already been offered? The verse says

in the section of the additional offerings [Numbers 29]

“their meal offering and their libations,”

which is stated there many times, and we expound:

“Their meal offering and their libations”—

at night,

so that if he did not offer the meal offering and the libations during the day, he offers them at night, even though the offering of sacrifices is valid only during the day.

And further we expound:

“Their meal offering and their libations”—

the next day.

If he did not offer them today, for example, because they did not happen to be available to him, he is obligated to offer them from now until ten days, and even forever.

Resh Lakish said: From here,

from this exposition we derive that he is obligated to offer them after their time: The Torah said [Leviticus 23], “These are the appointed times of the Lord … to offer a fire offering to the Lord, a burnt offering and a meal offering, a sacrifice and libations, the matter of each day on its day.

Apart from the Sabbaths of the Lord.”

And we expound [through the method of juxtaposition]: From the fact that the Torah juxtaposed “the matter of each day on its day, apart from the Sabbaths of the Lord,” the verse comes to teach that on a festival one offers, in addition to the obligations of the day, also the meal offering of Shabbat and the libations of Shabbat—that is, those of yesterday, which was Shabbat, if yesterday he did not offer the meal offerings and the libations. And now we have two expositions concerning completing the offering of libations on the following day: one, “their meal offering and their libations,” and the second, “apart from the Sabbaths of the Lord.” Therefore the Gemara explains:

And it is necessary,

the two expositions are necessary!

For if the Merciful One had written “apart from the Sabbaths of the Lord,”

and had not written “their meal offering and their libations”—

I would have said: During the day,

only on the day after Shabbat, which is a festival,

yes,

indeed he offers them together with the sacrifices of the day,

but

these

at night, no,

he does not offer them, just as other sacrifices are offered only during the day. Therefore,

the verse says, “and their meal offering and their libations,”

to teach you that even at night.

But,

conversely,

if the Merciful One had written “their meal offering and their libations,” and had not written “apart from the Sabbaths of the Lord,” I would have said, at night

the following night, immediately after the day on which he was obligated to offer it,

yes,

then he offers them, as will be explained, whereas

during the day,

on the following day, and certainly ten days later,

no,

he cannot offer them, and their time passed and their sacrifice was nullified. Therefore the Merciful One wrote “apart from the Sabbaths of the Lord,” to teach us that he is obligated to offer them even on the following day, and it is not said concerning the libations, “its time passed, its sacrifice was nullified.”

The Gemara discusses:

And what is different,

and what is the difference between night and day? That is, why would I have thought to expound “their meal offering and their libations” specifically with regard to night? Is there not no significance to expounding that it is specifically at night? And we answer:

Because with regard to consecrated matters, night follows the preceding day,

which passed. That is, the laws of consecrated matters differ from the rest of the laws of the Torah, in which the day follows the night, from evening to evening. But with regard to consecrated matters, the night follows the day, from morning to morning. And this is learned from what the Torah said [Leviticus 7]: “And the flesh of the sacrifice of the thanksgiving peace offering, on the day of its offering it shall be eaten; he shall not leave any of it until morning,” for the entire night until morning is called “the day of its offering.”

Therefore: I would have said that only during the following night can he offer the libations, since it is still its day; therefore the Torah wrote “apart from the Sabbaths of the Lord,” to teach us that he offers them even on the following day.

And we conclude:

They are necessary

for the two expositions.

And we ask:

Can libations be offered at night?

And the Gemara brings a beraita to raise an objection from it against what they said, that libations are offered at night.

The Torah said at the end of the sections of the sacrifices [Leviticus 7]: “This is the law of the burnt offering, of the meal offering, of the sin offering, of the guilt offering, of the ordination offerings, and of the sacrifice of the peace offerings, which the Lord commanded Moses at Mount Sinai, on the day He commanded the children of Israel to offer their sacrifices to the Lord in the wilderness of Sinai.” And we expound from what is stated “on the day He commanded,” that all these sacrifices are offered during the day and not at night. And from here they are called “things whose manner is to be offered during the day.”

Nevertheless, the limbs of a burnt offering and the fats [portions] of all the sacrifices that are burned upon the arrangement on the altar are burned throughout the entire night. And that is, even after sunset he arranges them on the arrangement, and they continue being burned and consumed throughout the night if he did not manage to burn them during the day. And the Sages expounded this from what is stated [Leviticus 6]: “This is the law of the burnt offering: it is the burnt offering upon its fire on the altar all night until morning.” And from here they are called “things whose manner is to be offered at night.”

The beraita discusses things whose manner is to be offered during the day: is it permitted to place them upon the pyre while it is still day, close to sunset, and they proceed to be consumed throughout the entire night, or must they be consumed while it is still day?

And did we not learn:

From what the Torah said, “It is the burnt-offering upon its firewood on the altar all night,”

I have only

to learn from this verse

but things whose manner is to be offered at night, such as limbs and the fat, which they place

upon the pyre,

and burn

them,

from the coming of the sun

after sunset,

and they proceed to be consumed throughout the entire night.

Things whose manner is to be offered during the day, such as frankincense and the libation meal-offering—

which they place and burn from the coming of the sun—

And before the Gemara finishes bringing the entire statement of the beraita, it is astonished: is it possible that

“from the coming of the sun” enters your mind—

is it possible that it occurred to one’s mind that it would be permitted to burn them after sunset?!

But you said, “things whose manner is to be offered during the day”—are they not so!?

And the Gemara explains:

Rather,

this is the version in the beraita: Things whose manner is to be offered during the day, which they place

with the coming of the sun,

close to sunset while it is still day,

and they proceed to be consumed throughout the entire night—from where

that it is valid?

The verse says

there:

“This is the law of the burnt-offering,”

and from what is stated, “the law of the burnt-offering,”

it included,

the Torah included all things brought up upon the altar that are consumed throughout the night. That is to say, from what is stated, “It is the burnt-offering,” we learn that they may place limbs and the fat even after the coming of the sun, excluding things whose manner is to be offered during the day. And from what is stated, “the law of the burnt-offering,” other things whose manner is to be offered during the day were included: if one placed them before the coming of the sun, they proceed to be consumed throughout the entire night. This concludes the statement of the beraita.

And the Gemara infers:

At any rate it teaches

in the words of the beraita that the time of

the libation meal-offering is during the day

specifically, and it is not offered at night. But this is difficult: how did we expound above, “their meal-offerings and their libations”—even at night?

And we answer:

Rami bar Hama said: It is not difficult

to reconcile the contradiction between the two beraitot!

Here,

the beraita that expounded, “their meal-offering and their libations—even at night,” means

to be sanctified,

for if at night he placed the meal-offering into a service vessel, it became sanctified with bodily sanctity, and thereafter it does not leave for non-sacred status even through redemption [in accordance with the law of meal-offerings whose bodily sanctity is from the time they are placed in a service vessel, while until then their sanctity is monetary sanctity, as explained in Tractate Meila 10a in the Mishna]. And the verse comes to say that “night is its time” with regard to the taking effect of bodily sanctity in a service vessel—

And here,

the beraita that said that the libation meal-offering is among the things “whose manner is to be offered during the day”—and not at night—means

to be offered,

for it is not offered at night but during the day [even if it was sanctified at night—he waits for it until morning ].

Rava said to him:

There is no distinction between sanctification in a service vessel and offering! Rather,

if they are indeed sanctified, they too are indeed offered

at night!

For it was taught,

This is the rule: Everything offered during the day,

such as meal-offerings, frankincense, blood, and incense,

is sanctified only during the day.

And if he placed it in a service vessel at night, it was not sanctified.

And everything offered at night,

such as the libation meal-offering,

is sanctified

both during the day and at night—

And it is proven,

that if the libation meal-offering is offered specifically during the day, it is not sanctified at night, so how did Rami bar Hama say that it is sanctified at night?

Rather, Rav Yosef said:

The libation meal-offering is indeed offered at night. And the fact that the beraita listed the libation meal-offering among the things whose manner is to be offered during the day is an error,

and erase [

delete!]

the libation meal-offering from this beraita,

from this beraita. And so one must teach: Things whose manner is to be offered during the day, such as the handful and frankincense, which they place, and all the rest.

When

he ascended,

Rav Dimi

to the Land of Israel,

he found

he found

Rav Yirmeya sitting and saying in the name of Rabbi Yehoshua ben Levi: From where is it derived concerning libations that come with the sacrifice

that they are offered only during the day? The verse says [

Numbers 29]

“And for your libations and your peace-offerings,”

and we expound:

Just as peace-offerings

are offered

during the day

and not at night,

so too libations during the day,

since they were sanctified through the slaughter of the sacrifice, they are like the sacrifice itself.

Upon hearing this,

Rav Dimi said: If I found

a person

if I found a person descending to Babylonia—

I would write a letter and send it to Rav Yosef,

I would write a letter and send it to Rav Yosef, who was sitting in Babylonia, and I would write to him: