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Mishnah, Menachot, 13.11

nanIt is said of the olah of cattle, “An offering made by fire of pleasing odor” (Leviticus 1:9); and of the olah of birds, “An offering made by fire of pleasing odor (vs. 17); and of the minhah, “An offering made by fire of pleasing odor” (Leviticus 2:2): to teach you that it is the same whether one offers much or little, so long as one directs one’s heart to heaven. Congratulations! We have finished Tractate Menahot! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. It is no accident that the last mishnah of the tractate finishes with the message that we learned today. After having learned 14 chapters of Zevahim and 13 chapters of Menahot, there is a grave danger that one could learn that all God cares about, and all that is important in Judaism, is bringing the proper sacrifice in the proper manner. Our mishnah teaches that the important issue is the proper intent, that one’s intent in sacrifice should be to worship God. This is not to deny that that the minutiae of rules are extremely important, both in the eyes of the rabbis and surely in the eyes of the priests who served in the Temple while it still stood. Rather, what today’s mishnah seems to say is that the rules are an outer manifestation of the inner kavannah, intent, of the worshipper. Without following the rules, there is no way to bring that intent into the world. But without the intent, the rules are just empty exercises devoid of meaning. I believe that this is a message that is as true of Judaism today as it was in Temple times. Mishnah Menahot has probably been a great challenge for many of you; I know it was for me. So please accept an extra congratulations on completing it. Tomorrow we begin Hullin, the one tractate in all of Seder Kodashim that does not deal with sacrifices or the Temple."

Intertexts (texts cited often on the same page as the searched text):

8 results
1. Hebrew Bible, Leviticus, 1.9, 1.17, 2.9, 3.5 (9th cent. BCE - 3rd cent. BCE)

1.9. וְקִרְבּוֹ וּכְרָעָיו יִרְחַץ בַּמָּיִם וְהִקְטִיר הַכֹּהֵן אֶת־הַכֹּל הַמִּזְבֵּחָה עֹלָה אִשֵּׁה רֵיחַ־נִיחוֹחַ לַיהוָה׃ 1.17. וְשִׁסַּע אֹתוֹ בִכְנָפָיו לֹא יַבְדִּיל וְהִקְטִיר אֹתוֹ הַכֹּהֵן הַמִּזְבֵּחָה עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 2.9. וְהֵרִים הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 3.5. וְהִקְטִירוּ אֹתוֹ בְנֵי־אַהֲרֹן הַמִּזְבֵּחָה עַל־הָעֹלָה אֲשֶׁר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 1.9. but its inwards and its legs shall he wash with water; and the priest shall make the whole smoke on the altar, for a burnt-offering, an offering made by fire, of a sweet savour unto the LORD." 1.17. And he shall rend it by the wings thereof, but shall not divide it asunder; and the priest shall make it smoke upon the altar, upon the wood that is upon the fire; it is a burnt-offering, an offering made by fire, of a sweet savour unto the LORD." 2.9. And the priest shall take off from the meal-offering the memorial-part thereof, and shall make it smoke upon the altar—an offering made by fire, of a sweet savour unto the LORD." 3.5. And Aaron’s sons shall make it smoke on the altar upon the burnt-offering, which is upon the wood that is on the fire; it is an offering made by fire, of a sweet savour unto the LORD."
2. Mishnah, Berachot, 2.1, 5.1 (1st cent. CE - 3rd cent. CE)

2.1. If one was reading in the Torah [the section of the Shema] and the time for its recital arrived, if he directed his heart [to fulfill the mitzvah] he has fulfilled his obligation. In the breaks [between sections] one may give greeting out of respect and return greeting; in the middle [of a section] one may give greeting out of fear and return it, the words of Rabbi Meir. Rabbi Judah says: in the middle one may give greeting out of fear and return it out of respect, in the breaks one may give greeting out of respect and return greeting to anyone." 5.1. One should not stand up to say Tefillah except in a reverent state of mind. The pious men of old used to wait an hour before praying in order that they might direct their thoughts to God. Even if a king greets him [while praying] he should not answer him: even if a snake is wound round his heel he should not stop."
3. Mishnah, Megillah, 2.2 (1st cent. CE - 3rd cent. CE)

2.2. If one reads it with breaks, or naps [in between readings], he has fulfilled his obligation. If he was copying it, explaining it or correcting [a scroll of Esther], if he directed his heart, he has fulfilled his obligation, but if not, he has not fulfilled his obligation. If it was written with arsenic, with red chalk, with gum or with sulfate of copper, or on paper or on scratch paper, he has not fulfilled his obligation, unless it is written in Assyrian on parchment and in ink."
4. Mishnah, Pesahim, 3.7 (1st cent. CE - 3rd cent. CE)

3.7. He who is on his way to slaughter his Pesah sacrifice or to circumcise his son or to dine at a betrothal feast at the house of his father-in-law, and remembers that he has chametz at home: if he is able to go back, remove [it], and [then] return to his religious duty, he must go back and remove [it]; but if not, he annuls it in his heart. [If he is on his way] to save from an invasion or from a river or from brigands or from a fire or from a collapse [of a building], he annuls it in his heart. [But if] to rest for pleasure, he must return immediately."
5. Mishnah, Rosh Hashanah, 3.7-3.8, 4.9 (1st cent. CE - 3rd cent. CE)

3.7. One who blows into a pit or a cistern or a jug, if he heard the sound of the shofar, he has fulfilled his obligation, but if he hears the echo [also], he has not fulfilled his obligation. And also one who was passing behind a synagogue or if his house was next to the synagogue and he heard the sound of the shofar or of the megillah [being read], if he directed his heart (had intention), then he has fulfilled his obligation, but if not he has not fulfilled his obligation. Even though this one heard and this one heard, this one directed his heart and this one did not." 3.8. “And it came to pass, when Moses held up his hand Israel prevailed” etc. (Exodus 17:1. Did the hands of Moses wage war or break [Israel’s ability] to wage war? Rather this teaches that as long as Israel would look upwards and subject their hearts to their Father in heaven they prevailed, and if not they fell. Similarly, “Make for yourself a fiery serpent and mount it on a pole. And if anyone who is bitten shall look at it, he shall live” (Numbers 21:8). Did the serpent kill or did the serpent keep alive? Rather, when Israel would look upwards and subject their hearts to their Father in heaven, they were healed, and if not their [flesh] would melt away. A deaf-mute, a lunatic and a minor cannot cause others to fulfill their religious obligation. This is the general principle: one who is not himself obligated in the matter cannot perform it on behalf of others." 4.9. The order of the blasts: three sets of three each. The length of a teki’ah is equal to three teru'ahs, and the length of a teru'ah is equal to three yevavot. If one prolonged the first teki'ah so that it went directly into the second, it counts only as one. One who has blessed [recited the Amidah] and then a shofar is given to him, he sounds a teki'ah teru'ah teki'ah three times. Just as the shaliah tzibbur is obligated, so every single individual is obligated. Rabban Gamaliel says: the shaliah tzibbur (communal prayer leader) causes the whole congregation to fulfill their obligation."
6. Mishnah, Shabbat, 22.3 (1st cent. CE - 3rd cent. CE)

22.3. A man may break open a cask in order to eat dried figs from it, provided that he does not intend to make the cask into a vessel. And one may not perforate the stopper of a cask, the words of Rabbi Judah. But the sages permit it. And one may not pierce it at its side; And if it is already perforated one may not place wax upon it, because he smoothes it out. Rabbi Judah said: a case came before Rabbi Yoha ben Zakkai in Arav and he said, “I fear [that he may be liable] to a sin-offering.”"
7. New Testament, Matthew, 6.6 (1st cent. CE - 1st cent. CE)

6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly.
8. Tosefta, Rosh Hashanah, 2.6, 2.18 (1st cent. CE - 2nd cent. CE)

Subjects of this text:

subject book bibliographic info
akiva Kosman (2012) 70
arakhin Neusner (2001) 165
barkai,yair Kosman (2012) 70
ben kalba savua,as class-monetary oriented Kosman (2012) 70
ben kalba savua,his inheritance Kosman (2012) 70
daughter of ben kalba sabua Kosman (2012) 70
debt Balberg (2017) 36
decision to offer Balberg (2017) 36
delivery (of sacrifice) Balberg (2017) 36
desire Balberg (2017) 36
hever ha-ir Levine (2005) 545
idolatry,in the mishnah Schick (2021) 112
intention,fulfillment of mitzvot Schick (2021) 112
intention Libson (2018) 35
intentionality Libson (2018) 35
legislation,rabbinic,intention in Balberg (2017) 36
lehmann,marcus Kosman (2012) 70
leon,udi Kosman (2012) 70
masters in yavneh Kosman (2012) 70
meal-offerings Neusner (2001) 165
menahot Neusner (2001) 165
much or little,are the same,provided one directs his mind to heaven Kosman (2012) 70
obligation,to sacrifice Balberg (2017) 36
owner Balberg (2017) 36
prayer,christian Levine (2005) 545
prayer,individual Levine (2005) 545
presentation (of offering) Balberg (2017) 36
r. eliezer b. azariah Levine (2005) 545
r. joshua (b. hanania) Levine (2005) 545
r. joshua b. levi Levine (2005) 545
r. simeon b. netanel Levine (2005) 545
r. yohanan Levine (2005) 545
r. yohanan b. zakkai Levine (2005) 545
rabban gamaliel ii of yavneh,obligatory prayer liturgy Levine (2005) 545
ritual narrative Balberg (2017) 36
sabbath Libson (2018) 35
sanctification,as status Neusner (2001) 165
sepphoris,hever ha-ir Levine (2005) 545
sepphoris,r. yohanan Levine (2005) 545
sheliah tzibbur,prayer leader Levine (2005) 545
taxonomy Balberg (2017) 36
torah study Kosman (2012) 70
waves of opposition,against the connection between akiva and his mate Kosman (2012) 70
will' Balberg (2017) 36
yavnean period,rabbis and prayer Levine (2005) 545
zebahim Neusner (2001) 165
zimmerman,david Kosman (2012) 70