## Mishnah Menachot Chapter 4

###### Mishnah Menachot 4:1
[Mishnah Menachot 4:1](https://torahapp.org/share/book/Mishnah%20Menachot/r/4:1)

הַתְּכֵלֶת אֵינָהּ מְעַכֶּבֶת אֶת הַלָּבָן, וְהַלָּבָן אֵינוֹ מְעַכֵּב אֶת הַתְּכֵלֶת. תְּפִלָּה שֶׁל יָד אֵינָהּ מְעַכֶּבֶת שֶׁל רֹאשׁ, וְשֶׁל ראשׁ אֵינָהּ מְעַכֶּבֶת שֶׁל יָד. הַסֹּלֶת וְהַשֶּׁמֶן אֵינָם מְעַכְּבִין אֶת הַיַּיִן, וְלֹא הַיַּיִן מְעַכְּבָן. הַמַּתָּנוֹת שֶׁעַל מִזְבֵּחַ הַחִיצוֹן אֵינָן מְעַכְּבוֹת זוֹ אֶת זוֹ:

**William Davidson Edition - English:**
The absence of **the sky-blue [*tekhelet*]** strings **does not prevent** fulfillment of the mitzva of ritual fringes with **the white** strings, **and the** absence of **white** strings **does not prevent** fulfillment of the mitzva with **the sky-blue** strings. If one has only one, he wears it without the other. Absence of the **phylacteries of** the **arm does not prevent** fulfillment of the mitzva of the phylacteries **of** the **head, and** absence of the phylacteries **of** the **head does not prevent** fulfillment of the mitzva of the phylacteries **of** the **arm.** If one has only one, he dons it without the other. 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.


###### Mishnah Menachot 4:2
[Mishnah Menachot 4:2](https://torahapp.org/share/book/Mishnah%20Menachot/r/4:2)

הַפָּרִים וְהָאֵילִים וְהַכְּבָשִׂים אֵינָן מְעַכְּבִין זֶה אֶת זֶה. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם הָיוּ לָהֶם פָּרִים מְרֻבִּים וְלֹא הָיוּ לָהֶם נְסָכִים, יָבִיאוּ פַר אֶחָד וּנְסָכָיו, וְלֹא יִקְרְבוּ כֻלָּן בְּלֹא נְסָכִין:

**William Davidson Edition - English:**
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.**


###### Mishnah Menachot 4:3
[Mishnah Menachot 4:3](https://torahapp.org/share/book/Mishnah%20Menachot/r/4:3)

הַפָּר וְהָאֵילִים וְהַכְּבָשִׂים וְהַשָּׂעִיר אֵינָן מְעַכְּבִין אֶת הַלֶּחֶם, וְלֹא הַלֶּחֶם מְעַכְּבָן. הַלֶּחֶם מְעַכֵּב אֶת הַכְּבָשִׂים, וְהַכְּבָשִׂים אֵינָן מְעַכְּבִין אֶת הַלֶּחֶם, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר שִׁמְעוֹן בֶּן נַנָּס, לֹא כִי, אֶלָּא הַכְּבָשִׂים מְעַכְּבִין אֶת הַלֶּחֶם, וְהַלֶּחֶם אֵינוֹ מְעַכֵּב אֶת הַכְּבָשִׂים, שֶׁכֵּן מָצִינוּ, כְּשֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, קָרְבוּ כְבָשִׂים בְּלֹא לֶחֶם, אַף כָּאן יִקְרְבוּ כְבָשִׂים בְּלֹא לָחֶם. אָמַר רַבִּי שִׁמְעוֹן, הֲלָכָה כְּדִבְרֵי בֶן נַנָּס, אֲבָל אֵין הַטַּעַם כִּדְבָרָיו, שֶׁכָּל הָאָמוּר בְּחֻמַּשׁ הַפְּקוּדִים, קָרַב בַּמִּדְבָּר. וְכָל הָאָמוּר בְּתוֹרַת כֹּהֲנִים, לֹא קָרַב בַּמִּדְבָּר. מִשֶּׁבָּאוּ לָאָרֶץ, קָרְבוּ אֵלּוּ וָאֵלּוּ. וּמִפְּנֵי מָה אֲנִי אוֹמֵר יִקְרְבוּ כְבָשִׂים בְּלֹא לֶחֶם, שֶׁהַכְּבָשִׂים מַתִּירִין אֶת עַצְמָן בְּלֹא לֶחֶם. לֶחֶם בְּלֹא כְבָשִׂים, אֵין לִי מִי יַתִּירֶנּוּ:

**William Davidson Edition - English:**
On *Shavuot* there is an obligation to sacrifice burnt offerings, a sin offering, and peace offerings together with the offering of the two loaves. The burnt offerings consists of a bull, two rams, and seven sheep. A goat is brought for the sin offering. Two sheep are brought as peace offerings and waved together with the two loaves. Failure to sacrifice **the bull, the rams, and the sheep,** which are all brought as burnt offerings, **and the goat** that is brought as a sin offering, **does not prevent** the bringing of **the** two **loaves,** and they are sacrificed nevertheless. Failure to bring **the** two **loaves does not prevent** sacrifice of the accompanying animal offerings. Failure to bring **the** two **loaves prevents** sacrifice of **the** accompanying peace offering of two **sheep, but** failure to sacrifice **the** two **sheep does not prevent** the bringing of **the** two **loaves;** this is **the statement of Rabbi Akiva.** **Rabbi Shimon ben Nannas says: No, rather** the opposite is true. Failure to sacrifice **the** peace offering of two **sheep prevents** the bringing of **the** two **loaves, but** failure to bring **the** two **loaves does not prevent** sacrifice of **the** accompanying peace offering of two **sheep. As we found that when the Jewish people were in the wilderness** for **forty years** after the exodus from Egypt, **they sacrificed** the two **sheep** as a peace offering on *Shavuot* **without** the two **loaves,** as the two loaves may be brought only from wheat grown in Eretz Yisrael after the Jewish people entered the land. **Here too,** whenever wheat is unavailable, **they** should **sacrifice** the two **sheep** without the two **loaves.** However, the two loaves are not sacrificed without the peace offering of two sheep. **Rabbi Shimon says:** The ***halakha*** is **in accordance with the statement of** Rabbi Shimon **ben Nannas** that failure to sacrifice the two sheep prevents the bringing of the two loaves but failure to bring the two loaves does not prevent sacrifice of the accompanying peace offering of two sheep, **but the reason** for that ruling **is not in accordance with his statement.** **As all** the offerings that must be sacrificed on *Shavuot* **that** are **stated in the book of Numbers** (see 28:27), i.e., two bulls, one ram, and seven sheep as additional offerings and a goat as a sin offering, were **sacrificed** when the Jewish people were **in the wilderness. But all** the offerings **stated in Leviticus** (see 23:18–20), i.e., the offerings accompanying the two loaves, were **not sacrificed** when the Jewish people were **in the wilderness.** Not only were the two loaves not sacrificed, but the accompanying offerings, including the peace offering of the two sheep, were also not sacrificed, because it was only **when they arrived in Eretz** Yisrael that **these** additional offerings **and those** offerings accompanying the two loaves **were sacrificed.** Neither the additional offerings of *Shavuot* nor the two loaves, and the offerings that accompany them, were sacrificed in the wilderness, contrary to the opinion of Rabbi Shimon ben Nannas. Rather, **for what** reason **do I** nevertheless **say that the sheep should be sacrificed without** the **loaves,** in accordance with the opinion of Rabbi Shimon ben Nannas? It is **due to** the fact **that the sheep permit themselves,** as the sprinkling of their blood and the burning of the portions consumed on the altar renders it permitted to partake of their meat. **And** why are **the loaves not** sacrificed **without the sheep?** It is **because there is no** item **to permit** the loaves, as the loaves are permitted only after the sheep are sacrificed.


###### Mishnah Menachot 4:4
[Mishnah Menachot 4:4](https://torahapp.org/share/book/Mishnah%20Menachot/r/4:4)

הַתְּמִידִין אֵינָן מְעַכְּבִין אֶת הַמּוּסָפִים, וְלֹא הַמּוּסָפִים מְעַכְּבִין אֶת הַתְּמִידִים, וְלֹא הַמּוּסָפִים מְעַכְּבִין זֶה אֶת זֶה. לֹא הִקְרִיבוּ כֶבֶשׂ בַּבֹּקֶר, יַקְרִיבוּ בֵּין הָעַרְבָּיִם. אָמַר רַבִּי שִׁמְעוֹן, אֵימָתַי, בִּזְמַן שֶׁהָיוּ אֲנוּסִין אוֹ שׁוֹגְגִין. אֲבָל אִם הָיוּ מְזִידִין וְלֹא הִקְרִיבוּ כֶבֶשׂ בַּבֹּקֶר, לֹא יַקְרִיבוּ בֵּין הָעַרְבָּיִם. לֹא הִקְטִירוּ קְטֹרֶת בַּבֹּקֶר, יַקְטִירוּ בֵּין הָעַרְבָּיִם. אָמַר רַבִּי שִׁמְעוֹן, וְכֻלָּהּ הָיְתָה קְרֵבָה בֵּין הָעַרְבָּיִם, שֶׁאֵין מְחַנְּכִין אֶת מִזְבַּח הַזָּהָב אֶלָּא בִקְטֹרֶת הַסַּמִּים, וְלֹא מִזְבַּח הָעוֹלָה אֶלָּא בְתָמִיד שֶׁל שַׁחַר, וְלֹא אֶת הַשֻּׁלְחָן אֶלָּא בְלֶחֶם הַפָּנִים בְּשַׁבָּת, וְלֹא אֶת הַמְּנוֹרָה אֶלָּא בְשִׁבְעָה נֵרוֹתֶיהָ בֵּין הָעַרְבָּיִם:

**William Davidson Edition - English:**
Failure to sacrifice **the daily offerings does not prevent** sacrifice of **the additional offerings, and** likewise, failure to sacrifice **the additional offerings does not prevent** sacrifice of **the daily offerings. And** failure to sacrifice some of **the additional offerings** on a day when more than one is sacrificed, e.g., if it was both Shabbat and the New Moon, **does not prevent** sacrifice of the **other** additional offerings. If the priests **did not sacrifice a lamb in the morning** as the daily offering, nevertheless, **they should sacrifice** a lamb **in the afternoon** as the daily offering, as failure to sacrifice one daily offering does not prevent sacrifice of the other. In all of these cases, if they failed to sacrifice one offering, they should still sacrifice the other. **Rabbi Shimon said: When** does this *halakha* apply? It applies **at a time when** the failure to sacrifice the daily morning offering was because **they were** prevented from sacrificing it due to **circumstances beyond their control or** they failed to sacrifice it **unwittingly. But if** the priests acted **intentionally and did not sacrifice a lamb in the morning** as the daily offering, **they should not sacrifice** a lamb **in the afternoon** as the daily offering. Incense was burned twice a day, half a measure in the morning and half a measure in the afternoon. If **they did not burn** the half-measure of **incense in the morning, they should burn** the half-measure **in the afternoon.** **Rabbi Shimon said: And** in such a case, **the entire** measure **was sacrificed in the afternoon.** The reason for the difference between the daily offerings and the incense is **that** the daily service on a new **golden altar is initiated only with** the burning of **the incense of the spices** in the afternoon, at which time they would burn a full measure. **And the** daily service on a new **altar of the burnt offering,** on which the daily offerings were sacrificed, is initiated **only with the daily morning offering. And** use of a new **Table** was initiated **only with** the arrangement of **the shewbread on Shabbat, and** use of a new **Candelabrum** was initiated **only with** the kindling **of its seven lamps in the afternoon.**


###### Mishnah Menachot 4:5
[Mishnah Menachot 4:5](https://torahapp.org/share/book/Mishnah%20Menachot/r/4:5)

חֲבִתֵּי כֹהֵן גָּדוֹל, לֹא הָיוּ בָאוֹת חֲצָיִים, אֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם, וְחוֹצֵהוּ, וּמַקְרִיב מֶחֱצָה בַבֹּקֶר, וּמֶחֱצָה בֵין הָעַרְבָּיִם. וְכֹהֵן שֶׁהִקְרִיב מֶחֱצָה בְּשַׁחֲרִית וּמֵת וּמִנּוּ כֹהֵן אַחֵר תַּחְתָּיו, לֹא יָבִיא חֲצִי עִשָּׂרוֹן מִבֵּיתוֹ, וְלֹא חֲצִי עֶשְׂרוֹנוֹ שֶׁל רִאשׁוֹן, אֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם, וְחוֹצֵהוּ, וּמַקְרִיב מֶחֱצָה, וּמֶחֱצָה אָבֵד. נִמְצְאוּ שְׁנֵי חֲצָיִים קְרֵבִין, וּשְׁנֵי חֲצָיִים אוֹבְדִין. לֹא מִנּוּ כֹהֵן אַחֵר, מִשֶּׁל מִי הָיְתָה קְרֵבָה. רַבִּי שִׁמְעוֹן אוֹמֵר, מִשֶּׁל צִבּוּר. רַבִּי יְהוּדָה אוֹמֵר, מִשֶּׁל יוֹרְשִׁים. וּשְׁלֵמָה הָיְתָה קְרֵבָה:

**William Davidson Edition - English:**
The twelve loaves of *matza* prepared from a tenth of an ephah of flour of the **griddle-cake** offering **of the High Priest did not come** from the house of the High Priest **in halves. Rather,** the High Priest **brings** from his house **a complete tenth** of an ephah of flour (see Leviticus 6:13) **and divides it** in half, and he **sacrifices half in the morning and half in the afternoon.** In the case of a High **Priest who brings** and sacrifices **half in the morning and dies, and they appointed another** High **Priest in his stead,** the replacement High Priest **should neither bring half of a tenth** of an ephah of flour **from his house nor** sacrifice the remaining **half of** the **tenth of an ephah of** his **predecessor. Rather, he brings** from his house **an entire tenth** of an ephah **and divides it** in half, **sacrifices half, and** the other **half** is not sacrificed and **is lost. Consequently, two halves** of a tenth of an ephah **are sacrificed,** one-half of what was brought by each priest, **and** the other **two halves are lost.** If **they did not appoint another** High **Priest in his stead, from whose** property **was** the griddle-cake offering brought and **sacrificed? Rabbi Shimon says:** It is brought and sacrificed **from** the property **of the community. Rabbi Yehuda says:** It is brought and sacrificed **from** the property **of the heirs** of the High Priest. **And** for the duration of the period until a new High Priest was appointed, the griddle-cake offering **was sacrificed** as **a complete** tenth of an ephah of fine flour.