משנה: חֲתִיכָה שֶׁל קָדְשֵׁי קֳדָשִׁים וְשֶׁל פִּיגּוּל וְשֶׁל נוֹתָר שֶׁנִּתְבַּשְּׁלוּ עִם חֲתִיכוֹת אָסוּר לַזָּרִים וּמוּתָּר לַכֹּהֲנִים. רִבִּי שִׁמְעוֹן מַתִּיר לַזָּרִים וְלַכֹּהֲנִים. בְּשַׁר קָדְשֵׁי קֳדָשִׁים וּבְשַׂר קֳדָשִׁים קַלִּים שֶׁנִּתְבַּשְּׁלוּ עִם בְּשַׂר הַתַּאֲוָה אָסוּר לַטְּמֵאִים וּמוּתָּר לַטְהוֹרִים. MISHNAH: Spices129Of heave, ‘orlah, etc., two or three names from one kind130For example black, white, and long pepper (Shabbat 89b" href="/Rashi_on_Shabbat.89b">Rashi, Šabbat 89b, Avodah Zarah 66b). Maimonides brings as example different sorts of cardamum which are never sold together., or [one name for] three are forbidden and combine. Rebbi Simeon says, two or three names from one kind, or two kinds of the same name, do not combine.
Most holy meat and simply holy meat that was cooked with meat of desire199Profane meat; the expression alludes to Deuteronomy.12.20">Deut. 12:20. is forbidden to impure persons and permitted to pure200According to Maimonides, there are two cases here. Either that most holy meat (to be eaten by Cohanim in the Temple precinct) and simply holy meat (to be eaten by any pure person in the city of the sanctuary) were cooked together; they may be eaten by pure Cohanim in the Temple precinct. Or if simply holy meat was cooked with meat of desire, it can be eaten by any pure person in the city of the sanctuary, and there are no theoretical questions connected with this Mishnah.
In the opinion of R. Simson and R. Isaac Simponti, Mishnah 17 is the direct continuation of Mishnah 16 and it is still assumed that the most holy meat is less than 1/60 of the meat permitted to pure laymen. For them, the only difference from the preceding Mishnah is that R. Simeon does not disagree since for him, most holy and simply holy are both called “holy”, are one name, and do combine, just as great heave and heave of the tithe are both “heave” and do combine..
הלכה: תַּנֵּי שֶׁל פִּיגּוּל וְשֶׁל נוֹתָר וְשֵׁל קֳדָשִׁים קַלִּים. HALAKHAH: It was stated: “Of piggul, leftovers, or holy sacrifices.194There is a version of Mishnah 16 which adds “simply holy sacrifices.” The admissibility of that version is discussed next.”
אָמַר רִבִּי יוֹנָה לֹא אָמַר אֶלָּא קֳדָשִׁים קַלִּים. פִּיגּוּל וְנוֹתָר לְאַחַר זְרִיקָה לֹא כְלִפְנֵי זְרִיקָה הֵן. לֹא אָמַר אֶלָּא פִּיגּוּל וְנוֹתָר דָּבָר שֶׁאֵין זְרִיקָה מַתִּרָתוֹ בְּקָדְשֵׁי קֳדָשִׁים הָא בְקֳדָשִׁים קַלִּין הוֹאִיל וְהֵן מוּתָּרִין אַחַר זְרִיקָה אֲפִילּוּ לִפְנֵי זְרִיקָה אֵין לוֹקִין עֲלֵיהֶן מִשּׁוּם זָרוּת. אָמַר רִבִּי יוֹסֵי לֹא אָֽמְרוּ אֶלָּא קֳדָשִׁים קַלִּים. פִּיגּוּל וְנוֹתָר לְאַחַר זְרִיקָה לֹא כְלִפְנֵי זְרִיקָה הֵן. לְאֵי זֶה דָבָר נֶאֱמַר פִּיגּוּל וְנוֹתָר לְהוֹצִיא קֳדָשִׁים קַלִּים לְאַחַר זְרִיקָה. הָא לִפְנֵי זְרִיקָה הוֹאִיל וְהֵן אֲסוּרִין בְּקֳדָשִׁים קַלִּין לוֹקִין עֲלֵיהֶן מִשּׁוּם זָרוּת. אָמַר רִבִּי אָבִין לִישָׁן מַתְנִיתָה מְסַייְעָא לְרִבִּי יוֹסֵי נִדְבוֹתֵיךָ זוֹ תוֹדָה וּשְׁלָמִים שֶׁאִם אָכַל מֵהֶן לִפְנֵי זְרִיקַת דָּמִים לוֹקֶה. Rebbi Jonah said, one did not say “simply holy sacrifices.” Are piggul and leftovers not after sprinkling195All sacrifices are forbidden for everybody, and for the altar, before the blood of the animal was sprinkled on the walls of the altar. After sprinkling, the parts destined for the altar may be burned, and the meat eaten according to the rules applying to the different categories of sacrifices. Taking of the meat after sprinkling is no longer larceny.
The mention of “leftovers” here is because “piggul and leftovers” are always mentioned together; it has no place here because leftovers are created only after the fact. But piggul refers to an invalid sacrificing, and that defect cannot be remedied by anything. as before sprinkling? It mentions only piggul and leftovers, things which sprinkling does not permit, together with most holy sacrifices. Therefore, for simply holy sacrifices, which are permitted after sprinkling, one never can whip because of laity196Not even before sprinkling when the meat is forbidden for everybody.. Rebbi Yose said, did one not say “simply holy sacrifices?” Are piggul and leftovers not after sprinkling as before sprinkling? Why were piggul and leftovers mentioned, not to exclude simply holy sacrifices after sprinkling? Therefore, before sprinkling when simply holy sacrifices are forbidden, lay persons will be whipped for [eating] them197He disagrees with R. Jonah.. Rebbi Avun said, a baraita198Sifry Deut. 72, Makkot.17a">Babli Makkot 17a; in both cases after an argument why the verse as it stands is redundant and has to be interpreted. In the Babli, the statement appears in the name of R. Simeon; in Sifry it is anonymous but states only “he violated a prohibition.” supports Rebbi Yose: “(Deuteronomy.12.17">Deut. 12”17) ‘Your dedications’, thanksgiving and well-being sacrifices, if one ate of them before sprinkling he is whipped.”
רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר כְּמַחֲלוֹקֶת. רִבִּי יוֹחָנָן אָמַר דִּבְרֵי הַכֹּל. וְקַשְׁיָא עַל דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לֹא כֵן סָֽבְרִנָן מֵימַר כּוּלְּהֹן לְשׁוֹן תְּרוּמָה מִצְטָֽרְפִין. וָכָא יִצְרְפוּ כּוּלָן לְשׁוֹן טוּמְאָה וּלְשׁוֹן זָרוּת. סָבַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּהָדָא. דְּתַנֵּי בַּר קַפָּרָא חֲתִיכָה שֶׁלְקוֹדֶשׁ וְשֶׁלְפִּיגּוּל וְשֶׁלְנוֹתָר שֶׁנִּתְבַּשְּׁלוּ עִם הַחֲתִיכוֹת רִבִּי שִׁמְעוֹן מַתִּיר. וַחֲכָמִים אוֹסְרִין. Rebbi Simeon ben Laqish said, following the disagreement; Rebbi Joḥanan said, the opinion of everybody. It is difficult for Rebbi Simeon ben Laqish, do we not say that for everybody the expressions of heave do combine201Cf. Note 8.? And here, the expressions of impurity and laity should combine! Rebbi Simeon ben Laqish follows what Bar Qappara stated: “If pieces of holy [meat], of piggul, or of leftovers were cooked with [profane] pieces, Rebbi Simeon permits202He must hold that impurity is irrelevant here and the prohibition of laity does not apply to piggul or leftovers since these are also forbidden to Cohanim. but the Sages forbid.”