## Menachot Daf 44b

###### Menachot 44b:1
[Menachot 44b:1](https://torahapp.org/share/book/Menachot/r/44b:1)

״ה׳ עֲלֵיהֶם יִחְיוּ וּלְכׇל בָּהֶן חַיֵּי רוּחִי וְתַחֲלִימֵנִי וְהַחֲיֵנִי״.

**William Davidson Edition - English:**
**“The Lord is upon them, they will live, and altogether therein is the life of my spirit; and have me recover, and make me to live”** (Isaiah 38:16). This is interpreted as referring to those who don phylacteries, which contain the name of the Lord, on their heads; as a result, they will live, be healed and merit long life.


###### Menachot 44b:2
[Menachot 44b:2](https://torahapp.org/share/book/Menachot/r/44b:2)

**מַתְנִי׳** הַסּוֹלֶת וְהַשֶּׁמֶן אֵין מְעַכְּבִין אֶת הַיַּיִן, וְלֹא הַיַּיִן מְעַכְּבָן. הַמַּתָּנוֹת שֶׁעַל הַמִּזְבֵּחַ הַחִיצוֹן אֵין מְעַכְּבוֹת זוֹ אֶת זוֹ.

**William Davidson Edition - English:**
**MISHNA:** The mishna returns to discussing the *halakhot* of meal offerings, which are the central theme of this tractate. The absence of **the fine flour and the oil** for the meal offering accompanying burnt offerings and peace offerings **does not prevent** libation of **the wine, and** the absence of **the wine** for libation **does not prevent** sacrifice of the flour and the oil. Failure to perform some of **the placements** of blood **on the external altar does not prevent** fulfillment of the mitzva with **the other** placements, as even if the priest performed only one placement of blood, the offering effects atonement after the fact.


###### Menachot 44b:3
[Menachot 44b:3](https://torahapp.org/share/book/Menachot/r/44b:3)

**גְּמָ׳** תָּנוּ רַבָּנַן: ״וּמִנְחָתָם וְנִסְכֵּיהֶם״ – הָבֵא מִנְחָה, וְאַחַר כָּךְ הָבֵא נְסָכִים. רַבִּי אוֹמֵר: ״זֶבַח וּנְסָכִים״ – הָבֵא זֶבַח, וְאַחַר כָּךְ הָבֵא נְסָכִים.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** in a *baraita*: The verse concerning the additional offerings sacrificed on *Sukkot* and the Eighth Day of Assembly states: **“And their meal offering and their libations** for the bulls, for the rams and for the lambs” (Numbers 29:18). This indicates that after the animal is sacrificed, one must **bring** the **meal offering and then bring** the **libations. Rabbi** Yehuda HaNasi **says** that since the verse states: “To bring an offering made by fire to the Lord, a burnt offering, and a meal offering, **an animal offering, and libations,** each on its own day” (Leviticus 23:37), one must **bring** the **animal offering and then bring** the **libations,** and only then bring the meal offering.


###### Menachot 44b:4
[Menachot 44b:4](https://torahapp.org/share/book/Menachot/r/44b:4)

וְרַבִּי נָמֵי הָכְתִיב ״וּמִנְחָתָם וְנִסְכֵּיהֶם״? הָהוּא מִיבְּעֵי לְ״מִנְחָתָם וְנִסְכֵּיהֶם״ בַּלַּיְלָה, וּ״מִנְחָתָם וְנִסְכֵּיהֶם״ אֲפִילּוּ לְמָחָר.

**William Davidson Edition - English:**
The Gemara asks: **But** according to **Rabbi** Yehuda HaNasi **also, isn’t it written: “And their meal offering and their libations,”** indicating that the meal offering precedes the libations? The Gemara answers: **That** verse **is necessary** in order **to** teach that once the animals have been sacrificed during the day, **their meal offering and their libations** may be offered even **at night, and** similarly, **their meal offering and their libations** may be offered even **the next day.**


###### Menachot 44b:5
[Menachot 44b:5](https://torahapp.org/share/book/Menachot/r/44b:5)

וְרַבָּנַן נָמֵי, הָכְתִיב ״זֶבַח וּנְסָכִים״? הָהוּא מִיבְּעֵי לֵיהּ לִכְדִזְעֵירִי, דְּאָמַר זְעֵירִי: אֵין נְסָכִים מִתְקַדְּשִׁין אֶלָּא בִּשְׁחִיטַת הַזֶּבַח.

**William Davidson Edition - English:**
The Gemara asks: **But** according to **the Rabbis also, isn’t it written: “An animal offering, and libations,”** indicating that the libations immediately follow the animal offering and precede the meal offering? The Gemara answers: **That** verse **is necessary to** teach that the *halakha* is **in accordance with** the statement **of Ze’eiri, as Ze’eiri says:** The **libations** that accompany animal offerings **are consecrated only through the slaughter of the animal offering.** This means that once the animal is slaughtered, the libations that were set aside to be brought with that animal offering cannot be diverted to accompany a different animal offering.


###### Menachot 44b:6
[Menachot 44b:6](https://torahapp.org/share/book/Menachot/r/44b:6)

וְרַבִּי נָמֵי מִיבְּעֵי לֵיהּ לִכְדִזְעֵירִי, וְרַבָּנַן נָמֵי מִיבְּעֵי לְהוּ לְ״מִנְחָתָם וְנִסְכֵּיהֶם״ בַּלַּיְלָה, וּ״מִנְחָתָם וְנִסְכֵּיהֶם״ אֲפִילּוּ לְמָחָר!

**William Davidson Edition - English:**
The Gemara points out that both opinions remain difficult: **But Rabbi** Yehuda HaNasi should **also require** the phrase “an animal offering, and libations” **to** teach that the *halakha* is **in accordance with** the statement **of Ze’eiri. And the Rabbis** should **also require** the phrase “and their meal offering and their libations” **to** indicate that **their meal offering and their libations** may be offered even **at night, and their meal offering and their libations** may be offered even **the next day.**


###### Menachot 44b:7
[Menachot 44b:7](https://torahapp.org/share/book/Menachot/r/44b:7)

אֶלָּא, הַיְינוּ טַעְמַיְיהוּ דְּרַבָּנַן, דִּכְתִיב ״עֹלָה וּמִנְחָה״, וְרַבִּי נָמֵי הָכְתִיב ״עֹלָה וּמִנְחָה״?

**William Davidson Edition - English:**
The Gemara offers a different explanation of the dispute in the *baraita*: **Rather, this is the reasoning of the Rabbis, as it is written** in the verse: “To bring an offering made by fire to the Lord, **a burnt offering, and a meal offering,** an animal offering, and libations, each on its own day.” The Rabbis derive from this that the meal offering should be offered immediately following the animal burnt offering. The Gemara asks: **But** according to **Rabbi** Yehuda HaNasi **also, isn’t it written: “A burnt offering, and a meal offering”?**


###### Menachot 44b:8
[Menachot 44b:8](https://torahapp.org/share/book/Menachot/r/44b:8)

אֶלָּא, בְּבָאִים עִם הַזֶּבַח דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דְּמִנְחָה וְאַחַר כָּךְ נְסָכִים, דְּהָכְתִיב ״עֹלָה וּמִנְחָה״. כִּי פְּלִיגִי בְּבָאִין בִּפְנֵי עַצְמָן, רַבָּנַן סָבְרִי: מִדְּבָאִין עִם הַזֶּבַח – מִנְחָה וְאַחַר כָּךְ נְסָכִים, בִּפְנֵי עַצְמָן נָמֵי – מִנְחָה וְאַחַר כָּךְ נְסָכִים.

**William Davidson Edition - English:**
**Rather, with regard to** libations that **accompany an animal offering, everyone agrees that** the **meal offering** should be brought **and afterward** the **libations** should be brought, **as it is written: “A burnt offering, and a meal offering.” When they disagree** it is **with regard to** meal offerings and libations that are **brought by themselves. The Rabbis hold** that **from** the fact **that** when meal offerings and libations **accompany offerings,** the **meal offerings** are brought **and then** the **libations** are brought, it can be derived that when they are brought **by themselves also,** first the **meal offering** is brought **and then** the **libations** are brought.


###### Menachot 44b:9
[Menachot 44b:9](https://torahapp.org/share/book/Menachot/r/44b:9)

וְרַבִּי, הָתָם הוּא דְּאַיְּידֵי דְּאַתְחֵיל בַּאֲכִילָה, גָּמַר לַהּ לְכוֹלָּא מִילְּתָא דַּאֲכִילָה, אֲבָל בִּפְנֵי עַצְמָן – נְסָכִים עֲדִיפִי, הוֹאִיל דְּמִיתְאַמְרָא שִׁירָה עֲלַיְיהוּ.

**William Davidson Edition - English:**
**And Rabbi** Yehuda HaNasi holds that **it is** specifically **there,** in the case of meal offerings and libations that accompany an animal offering, that the meal offering is burned on the altar before the wine libation is poured on the altar. This is **because since** the altar **has started** to **eat,** i.e., consume, the animal offering, one must first **complete the entire matter of** the altar’s **eating,** including the meal offering. The pouring of the wine on the altar is likened more to drinking than to eating. **But** when the meal offering and the libations are brought **by themselves,** the **libations are** considered **preferable, because** the **song** of the Levites **is recited over them.** Consequently, the pouring of the libations precedes the burning of the meal offering on the altar.


###### Menachot 44b:10
[Menachot 44b:10](https://torahapp.org/share/book/Menachot/r/44b:10)

הַמַּתָּנוֹת שֶׁעַל מִזְבֵּחַ הַחִיצוֹן אֵין מְעַכְּבוֹת זוֹ אֶת זוֹ.

**William Davidson Edition - English:**
§ The mishna teaches: Failure to perform some of **the placements** of blood **on the external altar does not prevent** fulfillment of the mitzva **with the other** placements, as even if the priest performed only one placement, the offering effects atonement after the fact.


###### Menachot 44b:11
[Menachot 44b:11](https://torahapp.org/share/book/Menachot/r/44b:11)

תָּנוּ רַבָּנַן: מִנַּיִן לְכׇל הַנִּיתָּנִין עַל מִזְבֵּחַ הַחִיצוֹן שֶׁנְּתָנָן בְּמַתָּנָה אַחַת שֶׁכִּיפֵּר? שֶׁנֶּאֱמַר: ״וְדַם זְבָחֶיךָ יִשָּׁפֵךְ עַל מִזְבַּח ה׳ אֱלֹהֶיךָ״.

**William Davidson Edition - English:**
Apropos this statement, **the Sages taught** in a *baraita*: **From where** is it derived with regard **to all** offerings **whose** blood is to be **placed on the external altar that** if **one placed their** blood **with one** act of **placement,** as opposed to the two or four that are required depending upon the offering, **that** the offering has nevertheless **effected atonement** after the fact, i.e., one has fulfilled his obligation to bring the offering? **As it is stated: “And the blood of your offerings shall be poured out against the altar of the Lord your God”** (Deuteronomy 12:27).


###### Menachot 44b:12
[Menachot 44b:12](https://torahapp.org/share/book/Menachot/r/44b:12)

**מַתְנִי׳** הַפָּרִים וְהָאֵילִים וְהַכְּבָשִׂים וְהַשְּׂעִירִים – אֵינָן מְעַכְּבִין זֶה אֶת זֶה. רַבִּי שִׁמְעוֹן אוֹמֵר: אִם הָיוּ לָהֶם פָּרִים מְרוּבִּים, וְלֹא הָיוּ לָהֶם נְסָכִים – יָבִיא פַּר אֶחָד וּנְסָכִים, וְלֹא יַקְרִיבוּ כּוּלָּם בְּלֹא נְסָכִים.

**William Davidson Edition - English:**
**MISHNA:** Failure to sacrifice one of **the bulls, the rams, the sheep, or the goats** of the additional offerings brought on Festivals **does not prevent** the sacrifice of **the others. Rabbi Shimon says: If** the Temple treasurers **had** sufficient funds for the **numerous bulls** that are required to be sacrificed on that day **but they did not** also **have** sufficient funds for the accompanying **libations,** they should rather **bring one bull and** its **libations, and they should not sacrifice all of them without libations.**


###### Menachot 44b:13
[Menachot 44b:13](https://torahapp.org/share/book/Menachot/r/44b:13)

**גְּמָ׳** הָנֵי פָּרִים וּכְבָשִׂים דְּהֵיכָא? אִילֵּימָא דְּחַג – ״כַּמִּשְׁפָּט״, ״כְּמִשְׁפָּטָם״ כְּתִיב בְּהוּ!

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: With regard to **these bulls,** rams, **and sheep** mentioned in the mishna, **on which** festival are they offered? **If we say** that these are the offerings **of the festival** of *Sukkot*, this is difficult: **It is written with regard to those** days that their offerings must be brought: **“According to the ordinance”** (see, e.g., Numbers 29:18), and: **“According to their ordinance”** (Numbers 29:33). This indicates that no deviation from the Torah’s prescription is possible.


###### Menachot 44b:14
[Menachot 44b:14](https://torahapp.org/share/book/Menachot/r/44b:14)

אֶלָּא דְּרֹאשׁ חֹדֶשׁ וַעֲצֶרֶת דְּחוֹמֶשׁ הַפְּקוּדִים.

**William Davidson Edition - English:**
**Rather,** the mishna must be referring to the two bulls, one ram, and seven sheep **of the New Moon and *Shavuot*,** as mentioned in **the book of Numbers** (28:11, 27).