Menachot 25

Sugya Map

• Issue: The scope and limits of the Tzitz's (High Priest's frontplate) power of ritzuy (acceptance) for pesulei kodashim.
• Nafka Minas: Whether offerings rendered pasul by tuma (impurity) are accepted vs. yotzei (leaving the designated area), piggul (improper intention), notar (leftover), ba'al mum (blemished), avodat yemin (left-handed service). The validity of korbanot tzibur (communal offerings) in tuma.
• Primary Sources: Exodus 28:38 ("וְנָשָׂא אַהֲרֹן אֶת עֲוֹן הַקֳּדָשִׁים... וְהָיוּ לְרָצוֹן לִפְנֵי ה'"), Leviticus 7:18 ("לֹא יֵחָשֵׁב לוֹ"), Leviticus 22:20, 23 ("לֹא יֵרָצֶה לָכֶם").

Text Snapshot

MISHNA: "נטמא הקומץ והקריבו - הציץ מרצה... יצא הקומץ והקריבו - אין הציץ מרצה. שהציץ מרצה על הטמא, ואינו מרצה על היוצא." (Menachot 25a)

• Dikduk/Leshon: The Mishnah's crisp parallelism, "מרצה על הטמא ואינו מרצה על היוצא," highlights a fundamental distinction: tuma is subject to ritzuy, whereas yotzei is not.

Readings

Rashi

Rashi clarifies the practical outcome of ritzuy: the offering is not merely atoned for, but becomes "כשירה והשירים נאכלין" (valid, and the remainder is eaten) (Menachot 25a s.v. ha'tzitz meratzeh).

Steinsaltz

Steinsaltz contextualizes the Mishnah's distinction by explaining that tuma is unique because "its general prohibition was permitted in certain circumstances," specifically for tumat tzibur (Steinsaltz, Menachot 25a:1). This sets the stage for the Gemara's derasha.

Friction

The Gemara immediately probes the Mishnah's distinction: Why does the Tzitz accept for tuma but not yotzei? The baraita expounds Exodus 28:38 ("וְנָשָׂא אַהֲרֹן אֶת עֲוֹן הַקֳּדָשִׁים") to mean the Tzitz bears the "sin of impurity." This is justified by the principle: "שכללות איסורו הותר בצבור" (Menachot 25a) – its general prohibition was permitted for the community. Rabbi Zeira objects: "אלא אימא חטא יוצא, שכללות איסורו הותר במזבח" – why not yotzei, which was permitted when private altars (Bamot) were in use? Abaye's terutz differentiates: the Tzitz atones for a "sin before Hashem" ("לפני ה'") (Exodus 28:38), implying within the Mikdash. Tuma is a psul that can be overridden ba'Mikdash, while yotzei was permitted outside the Mikdash (on Bamot), thus falling outside the Tzitz's purview.

Intertext

The very concept of the Tzitz's ritzuy for tuma in korbanot (Exodus 28:38) stands in stark contrast to explicit declarations of "לא יֵרָצֶה" (Leviticus 22:20) for ba'alei mumim, or "לֹא יֵחָשֵׁב לוֹ" (Leviticus 7:18) for piggul. This highlights tuma as a unique category of psul that, under specific conditions, can be overridden by divine mercy mediated through the Tzitz.

Psak/Practice

The Tzitz's power of ritzuy for tuma is foundational for halachic practice concerning korbanot. It is the basis for the principle of "טומאה הותרה בציבור" (Yoma 6b), dictating that communal offerings can be brought even when the majority of the community or kohanim are impure. This is a crucial heter that ensures the continuity of avodah in challenging circumstances.

Takeaway

The Tzitz functions as a divine failsafe, uniquely atoning for tuma in kodashim because tuma is a psul whose general prohibition can be "deferred" or permitted ba'Mikdash, unlike other pesulim that lack this inherent flexibility.