הרי עלי עשרון. פירשתי – I will bring several Esronim but I don’t know how many I stated.

יביא ששים עשרונים – for if he vowed less than this, it does not matter to him, for it teaches [in the Mishnah] and he states: “What that I expressly said will be for my vow, and the rest will be for a free-will offering.” But more than this one does not have to supply, for one meal-offering is not larger than sixty Issarons (see Tractate Menahot, Chapter 12, Mishnah 4).

הרי עלי מנחה – a person who states, “I pledge myself to bring a mere grain-offering.”

יביא איזה שירצה – from the five meal offerings (explained in the Torah: choice flour, in a deep and covered pan, in a pan – without a lid, baked loaves and baked wafers).

מיוחדת – which is called a mere meal/grain-offering, but it does not have a differentiating epithet, for all of the rest of the meal/grain-offerings have a differentiating epithet, the meal offering of the pan-without a lid, the meal-offering of the deep covered pan, the meal-offering that is baked. But the Halakha is not according to Rabbi Yehuda.

מנחה מין המנחה – he who says, “I pledge myself to bring a meal-offering,” or a kind of meal-offering.

יביא אחת – from the meal-offerings that are mentioned in the portion (i.e., choice flour, in a deep and covered pan, in a pan -without a lid, baked loaves and/or baked wafers).

מנחות – are upon me [as a pledge to bring] or that he states: “from a kind/species of the meal offerings are upon me,” he would bring two meal-offerings from one kind.

פירשתי – kids of meal-offerings that I would bring, but I don’t know how many kinds they are that I vowed to bring.

מביא חמשתן – a meal-offering of choice flour, a meal-offering in a deep and covered pan, a meal- offering in a pan-without a lid, a meal-offering of that which is baked in an oven and it comes from two kinds – loaves and wafers.

... 6) Rebbi says: Since it says 'mincha [shel esronim],' it means he specified one [amount]. Perhaps he specified to bring a mincha of one issaron; if he brings 60 issaron in place of [lit. 'in the vessel of] one issaron, it could be an extraneous mincha. Rebbi is of the opinion that since he specified exaclt how big the mincha will be, [he must bring that exact one], therefore he must bring 60 menachot from 1 through 60, one of 1 issaron, one of two issarons, one of three, one of four, until 60. He will find himself bringing in total 1830 issaron of flour, and for certain one of them will fulfill his vow, and it is not a Nedava. The halacha is not according to Rebbi. [If you specified, and forget what you specified, you bring only a 60 issaron mincha.]

יביא ששים עשרון – for more than this he is not able to supply. But if he vowed less than this, if does not matter to us, for he makes a condition and states how many he specified will be for my vow and the rest will be a free-will offering (see also, Mishnah 8 in this chapter).

רבי אומר – since he said “a meal-offering,” that implies one, so we see, he established it in one utensil, but if he would bring sixty in one utensil, perhaps he vowed less than this, it would be an additional meal-offering, for Rabbi holds that the appointment of a portion is substantial, therefore, he should bring sixty meal-offerings from one until sixty, one of one Isaron, and one of two {Esronim] and one of three [Esronim] and one of four [Esronim] until sixty. That it is found that he brings among them all one thousand eight hundred and thirty Esronim, for certainly vowed one of them, but it is not a free-will offering. But the Halakha is not according to Rabbi [Judah the Prince].

לא יפחות משני זגירין – two large logs, for the least of wood is two.

והמעלה את הקומץ בחוץ חייב – [is liable for] extirpation, for it is an offering on the altar. But with this general rule it is also offering up a handful inside for the burning on the altar is valid; therefore, five handfuls are considered and not any more, for the person who offers up a handful inside is not considered as a sixth handful.

ושני בזיכים – of shewbread.

לא יפחות מדינר זהב – and he that would state a gold coin. For if not, perhaps he states a piece of gold bar, that is a piece of gold.

נחושת לא יפחות ממעה כסף – that he should bring copper that is worth a Maah of silver (i.e., a Maah is a small silver coin worth thirty-two peruta or one-sixth of a dinar = the Biblical gerah).

פירשתי – such and such [an amount of] gold.

ואיני יודע כמה פירשתי – he should bring so much until that he would himself would know that he never intended for so much.

הרי עלי יין – for libations.

לא יפחות משלשה לוגין – for they are the least that are of the libations. A quarter of a Hin for a lamb are three Logs, for a Hin is twelve LOG.

שמן לא יפחות מלוג – that the least that is for a meal/grain-offering is an Issaron of choice flour, and it requires a LOG of oil.

רבי אומר שלשה לוגין – like the least that is in the meal/grain-offering is an Issaron for a lamb mixed with a quarter of Hin of oil. But the Halakha is not according to Rabbi [Judah the Prince].

כיום מרובה – like the First Day of the Festival of the Sukkot holiday when it falls on the Sabbath. For on that day, there is an abundance of libations for the obligatory sacrifices of the day from the rest of the days of the year. For there were thirteen bulls and fourteen lambs and four additional sacrifices – two for the Additional Sacrifices of the Sabbath and two for the Additional sacrifices of the Festival [of Sukkot], and two rams and one goat (see Numbers 29:12-16). And the libations required for all of them one-hundred and forty LOG.

הרי עלי עולה יביא כבש. ר' אלעזר בן עזריה אומר או תור או בן יונה – in the place of the first Tanna/teacher (i.e., anonymous teacher), he would not call a mere burnt offering anything other than a burnt offering of cattle, and the least that is of the burnt offering of cattle is a lamb, therefore he would bring a lamb. But in the place of Rabbi Eleazar ben Azariah they would call a mere burnt offering also for the burnt offering of birds, therefore, he would bring a turtle dove or a pigeon. And the [one] Master according to his place and the [other] Master according to his place.

יביא פר ועגל – male [bulls and calves] but not females, for a burnt offering is not furnished other than with males. But our Mishnah is [according to] Rabbi [Judah the Prince] who states further on (see the conclusion of Tractate Menahot, Chapter 12, Mishnah 8) that a person who vows a free-will offering of a small animal and he brings a large one has not fulfilled his religious obligation. But the Rabbis dispute him and state that one who vows a free-will offering and he brought a large one has fulfilled his religious obligation, for there is within the general category of that which is numerous that which is small in size. And the Halakha is according to the Sages.

פירשתי – one of the sacrifices of cattle.

ואיני יודע מאיזה מהן פירשתי – he should bring from all the kinds of male cattle, large and small, which are a bull, a calf, a ram, a goat, a kid and a lamb.

פירשתי – [I explicitly mentioned] the species. But I don’t know what I mentioned specifically. Whether it is a species of cattle or a species of bird.

תודה ושלמים – either a thanksgiving offering or a peace-offering.

יביא כבש – which is the least that is of the thanksgiving and peace-offerings.

יביא פר ופרה – for the thanksgiving offering and/or peace-offering can be furnished by [either] males or females.

ורחל – a female lamb/sheep which is two years old.

גדי – [a kid] which is one year old from the goats.

שעיר – a goat which is two years old.

טלה – a lamb which is one year old.

יביא הוא ונכסיו במנה – such is explained its law in the Oral Tradition that the value of a bullock with its libations is a Maneh (i.e., 100 denar).

עגל יביא הוא ונסכיו בחמש – [five] Selas (i.e., one Sela equals four Denars).

אמר הרי עלי שור במנה – he should bring it for a Maneh (i.e., a Maneh equals twenty-five Selas), except for its libations, for such is what they (i.e., the Rabbis) established.

שור במנה הביא שנים במנה לא יצא – for it was established that a bull is with a Maneh.

קטן והביא גדול יצא. רבי אומר לא יצא – because of this, it (i.e., the Mishnah) teaches the dispute of Rabbi [Judah the Prince] and the Rabbis here in the concluding clause, to explain, that the opening clause is not the opinions of all but rather that it is that of Rabbi [Judah the Prince] and not the Sages, and the Halakha is not according to Rabbi [Judah the Prince].

ונסתאב – a blemish befell it, for a blemish is called impure, as it is written (Leviticus 27:11-12): “if [the vow concerns] any impure animal that may not be brought as an offering to the LORD, [the animal shall be presented to the priest. And the priest shall assess it whether high or low, whatever assessment is set by the priest shall stand],” and the Biblical verse speaks regarding [animals with] blemishes, as we explained in our chapter above (see the previous Mishnah).

ואם רצה יביא בדמיו שמים – but it is not similar to the first clause where we said that for a bull, one brings a Maneh (i.e., 100 denar) but if he brought two [bulls] for a Maneh, he did not fulfill his religious obligation, for there when he said, “I pledge myself [to bring] an ox for a Maneh [to the value of a Maneh], he is liable until he brings it, but here, with this bull that developed a blemish is different, for since he said I will sacrifice this bull as a burnt offering and it became blemished, his vow is gone, and he is not able to further fulfill it.

רבי אוסר – [Rabbi Judah the Prince forbids it] ab initio. But if he brought it, he has fulfilled his religious obligation. For since that he stated this, he is not liable for them (or property which may be resorted to in the event of non-payment). But the Halakha is not according to Rabbi [Judah the Prince].

הבינוני שבהם הקדש – even the middle-sized one of them is dedicated [to the Temple]. For if he has two, the large one is dedicated. For one who dedicates [to the Temple] dedicates generously, and for something undefined, the best of them is dedicated as it is written (Deuteronomy 12:11): “[then you must bring everything that I command you to the site where the LORD your God will choose to establish His name; your burnt offerings and other sacrifices, your tithes and contributions,] and all the choice votive offerings that you vow to the LORD.” And similarly, if he has three [lambs], we are concerning even for the middle-sized one , for we don’t know upon which of them occurs the dedication, if it is the large one which is done generally, or the middle-sized one which is generous [in comparison to] the small one. Therefore, both of them are forbidden. But however, if he did not make an offering to the altar of any other than one of them, and how do we act that he permits one of them and delays [the offering] of the middle-sized one until a blemish befalls it, and he redeems that one for the largest one. For whichever way you turn, if it is the middle-sized one upon which dedication occurs and not on the large one, indeed a blemish befell it and he redeemed it. But if it was on the large one upon which the dedication fell initially, and it is found that the middle-sized one was not consecrated from the outset.

פירשתי – [I explicitly expressed] which if them but I didn’t know which it is.

או שאמר לי אבא – [my father told me] at the time of his passing, one of my bulls I explicitly expressed for dedication but I don’t know on which of them he told me.

הגדול שבהן הקדש – for where that he stated that I explicitly expressed it there is no doubt that it is the largest one I expressed.

בבית חוניו – The Temple that Khonyo, the son of Shimon HaTzaddik built in Alexandria of Egypt. For when Shimon HaTzaddik (see Tractate Avot, Chapter 1, Mishnah 2 – one of the last of the generation of the Great Assembly who stated that the world stands on three “pillars”: Torah, Divine Service and Deeds of Loving Kindness) [was about] to die (see the Baraita in Tractate Menahot 109b), he said to them (i.e., his sons): Khonyo, my son will serve in my place, because he is an expert and familiar with the Divine Service more than Shimei his brother. But Khonyo did not accept upon himself to become the High Priest because Shimei his brother was two and half years older than him. And Shimei was appointed as High Priest in place of his father. Subsequently, Khonyo became jealous of Shimei his brother, he (i.e., Shimei) said to him: “Come and I will teach you the order/arrangement of the Divine Service. He dressed him in a thin, fine linen shirt/undercoat, that women wear upon their flesh and upon it a small, narrow belt/girdle and he placed him near the Altar; he went and said to his brethren the Kohanim: “See what this person vowed and fulfilled to his beloved,” that day when I will be appointed to be High Priest, I will wear your fine linen shirt and I will gird myself with your belt/girdle. His brethren the Priests desired to kill him, he recounted to him the entire event, they wished to kill Khonyo, he (i.e., Khonyo) ran from before them to the house of the King. And yet, everyone who sees him states that this is him, he went to Alexandria of Egypt where there were myriads of Jews and made there a Temple and built an altar and offered upon it in the name of God. And regarding that altar Isaiah prophesied (Isaiah 19:19): “In that day, there shall be an altar to the LORD inside the land of Egypt [and a pillar to the LORD at its border].” And this House (i.e., Temple) stood for close to two hundred years and is called “The House of Khonyo” in his name. And everyone agrees that the sacrifices that they would offer there were not a sacrifice. Therefore, whomever said, “May a burnt-offering sacrifice be upon me” – and he offered it there did not fulfill his vow.

שאקריבנה בבית חוניו – it was made like one who says : “May a burnt-offering sacrifice be upon me on the condition that I will kill it and not be liable for it, therefore if he offered it in the House of Khonyo, he did not fulfill his vow, but he is liable for extirpation because he slaughters outside [the Temple courtyard], for he called upon it the designation of a burnt-offering.

רבי שמעון אומר אין זו עולה – and behold it is completely unconsecrated, for the designation of consecrated does not occur to it at all when he stated that I will offer it in the House of Khonyo. But the Halalkha is not according to Rabbi Shimon.

ואם גלח בבית חוניו לא יצא – but rather, he should return and shave [at the conclusion of his period of Naziriteship] in the Temple in Jerusalem, and there he should bring his sacrifices.

שאגלח בבית חוניו אם גלח בבית חוניו יצא – that this man who took the vow of becoming a Nazirite in order that he could shave in the House of Khonyo, he intended to cause himself suffering, but because he was close to the House of Khonyo and far from the land of Israel, he stated, “If I can [offer it] in the House of Khonyo, I will go to the trouble of doing so. More than that he is not able to cause himself suffering, but the designation of being a Nazirite does not fall upon him but he becomes like a person who took an oath that he would not drink wine until a certain time.

רבי שמעון אומר – He is not a Nazirite at all and is permitted to drink wine. But the Halakha is not according to Rabbi Shimon.

ואין צריך לומר לדבר אחר – if they served for idolatry, they would not serve [as priests] any longer in Jerusalem.

והרי הן כבעלי מומין (see Tractate Zevakhim, Chapter 12, Mishnah 1) – that they take their portions and eat Sacred Things [but do not offer sacrifices].