Oblation , meaning "the act of offering; an instance of offering" and by extension "the thing offered" ( Late Latin oblatio , from offerre , oblatum , to offer), is a term used, particularly in ecclesiastical use, for a solemn offering , sacrifice or presentation to God , to the Church for use in God's service , or to the faithful, such as giving alms to the poor.
18-722: The Latin Vulgate, and following this many English versions such as the KJV, 1611, uses the word to stand for the meal offering under the Law of Moses . It is thus applied to certain parts of the Eucharistic service in Christian liturgies . The rites of Roman Catholicism, Eastern Orthodoxy, Anglicanism, and some Lutheran churches employ an oblation: gifts of bread and wine are offered to God. Liturgically speaking, there are two oblations:
36-403: A trental (daily mass for thirty days) depending on the needs of the family. In Mandaeism , an oblation blessed by priests is called zidqa brikha . Meal offering A meal offering , grain offering , or gift offering ( Biblical Hebrew : מנחה , minkhah ), is a type of Biblical sacrifice , specifically a sacrifice that did not include sacrificial animals. In older English it
54-543: A monastic life. Oblate is more familiar in the Roman Catholic Church as the name of a Religious Congregation of secular or diocesan priests, the Oblate Fathers of St. Charles. They are placed under the absolute authority of the bishop of the diocese in which they are established and can be employed by him on any duties he may think fit. This congregation was founded in 1578 under the name of Oblates of
72-699: Is sometimes called an oblation , from Latin. The Hebrew noun minkhah ( מִנְחָה ) is used 211 times in the Masoretic Text of the Hebrew Bible with the first instances being the minkhah offered by both Cain and Abel in Genesis 4:3-5. It is also used of Jacob's "present" to Esau in Genesis 32 and again of the "present" to the Egyptian ruler (in fact Joseph his son) in Genesis 43. In
90-710: The King James Version of 1611 this was rendered as " meat offerings ", e.g. in Exodus 29:41, since at the time the King James Version was written, meat referred to food in general rather than the flesh of animals in particular. Gift offerings were often made on their own, but also accompanied the burnt offering . Scholars believe that the term "gift offering" originally referred to all voluntary sacrifices, but that it later came to just refer to non-meat offerings. The quintessential "gift offering"
108-632: The exile to Babylonia . Compares the people of Israel to an olive-tree. 99b: The attitude of Rabbi Ishmael toward Hellenism . 109b: A sugya about the origin of the temple of Onias. Jacob Zallel Lauterbach and Isadore Singer drew attention to its concluding episode: At the hour of his death the high priest Simon the Just appointed his younger but learned son Onias to be his successor. Onias renounced his claim in favor of his elder brother Shimei. Onias, however, secretly grudged him his position and endeavored to supplant him. Consequently when Shimei, who
126-587: The Blessed Virgin and St. Ambrose by St. Charles Borromeo , Archbishop of Milan. A similar congregation of secular priests , the Missionary Oblates of Mary Immaculate , was founded at Marseilles in 1815. In Catholicism, annualia were a specific type of oblation made for a deceased person by their family, though sources disagree on the nature of the offering. The 1728 Cyclopædia, or an Universal Dictionary of Arts and Sciences defines
144-668: The Mishnah tractate cover the following topics: As noted by Singer and Lauterbach, "The order given above is that of the editions of the Mishnah and of many manuscripts of the Talmud (compare the observation of R. Bezalel Ashkenazi at the end of the Shiṭṭah Meḳubbeẓet on Menaḥot, in the Vilna edition of the Talmud, p.109b). On the other hand, all the printed editions of the Talmud have the chapter beginning "R. Ishmael," given above as
162-493: The Yerushalmi. (109b, s.v. nizdamen ). Besides the main topics, summarized above, the Talmud contains noteworthy deliberations and narratives on other matters, such as: Chapter 3: Scribal guidelines for Hebrew letters and for writing Torah, mezuzah , and tefillin parchments. 29b: A notable sugya is the homiletical narrative when Moses sees Rabbi Akiva . It begins with Moses finding God putting calligraphy "crowns" on
180-408: The annualia as a solemn Mass celebrated yearly on the date of the deceased person's death. Other sources state that the annualia comprised a series of Masses performed each day for a year on behalf of the deceased, at the behest of their family, who would pay a stipend to the clergy member performing the rites. The annualia could be extended to a triennial (daily mass for three years) or shortened to
198-544: The frankincense, while the remainder was allocated to the priests, who were to eat it within the sanctuary. Menachot Tractate Menachot ( Hebrew : מְנָחוֹת ; "Meal Offerings") is the second tractate of the Order of Kodashim . It has Gemara in the Babylonian Talmud and a Tosefta . Menachot deals with the rules regarding the preparation and presentation of grain-meal, oil, and drink offerings, including
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#1732765905508216-506: The lesser oblation, sometimes known as the offertory , in which the bread and wine, as yet unconsecrated, are presented and offered to God, and the greater oblation, the oblation proper, in which the Body and Blood of Christ are offered to God, the Father. The word oblate is also an ecclesiastical term for persons who have devoted themselves or have been devoted as children by their parents to
234-517: The letters of the Torah, for the sake of Rabbi Akiva . Moses then sees Akiva as a teacher and as a martyr due to Roman persecution. This sugya has intrigued contemporary Jewish studies scholars. Chapter 4: Includes a discussion of tzitzit . 53a-b: A sugya with the style of R. Ezra's midrash aggadah , with the notion that God was justified before Abraham for the destruction of the Temple and
252-477: The matter really stood. Thereupon the priests sought the death of Onias, but he fled to Egypt and there built his temple. 110a: The gemara ends on a positive note, as is common with Talmudic tractates, by discussing the reputation of the Jewish community among other nations, their awareness of God, and positive attributes of Torah scholars . For example, Rabbi Yohanan says that studying the halakhah (rabbinic law)
270-624: The meal-offering that was burnt on the altar and the remainder that was consumed by the priests as specified in the Torah ( Lev 2:1 and on); the bringing of the omer of barley ( Lev 23:10 ), the two loaves ( Lev 23:17 ), and the showbread ( Lev 24:5 ).as offerings in the Temple in Jerusalem . The tractate also draws upon verses in Numbers chapters 5, 6, 28, and 29. The thirteen chapters of
288-481: The tenth, in the sixth place, the remaining chapters occurring in the order given above." The Tosefta (13:18-22) discusses greed and violence done by the priests, which is said to have contributed to the destruction of the Second Temple , due to baseless hatred. There is no Jerusalem Talmud gemara on tractate Menaḥot, though the medieval Tosafot mentions a passage that is found in tractate Yoma of
306-401: Was inexperienced in the priestly service, asked Onias to instruct him in its duties, the latter misled him into putting on a woman's cap and girdle to officiate in, and then told the priests that Shimei had promised his beloved to officiate in her cap and girdle on the day of his installation in office. When the priests threatened to kill Shimei for thus trifling with the service, he told them how
324-417: Was one of grain (not just high quality flour ), frankincense , and oil . The grain could either be raw and mixed with oil, or mixed with oil and cooked into unleavened bread , or cooked into wafers and spread with oil. According to Menachos 76a ten such cakes of bread had to be made for each offering (except for the meal-offering of fine flour). A portion of this was then burnt on the altar, along with
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