Mishneh Torah — Sacrificial Procedure הלכות מעשה הקרבנות, Chapter 12

הַמְּנָּחוֹת הֵם מִן הַקָּרְבָּנוֹת. וְהַמְּנָחוֹת הַבָּאוֹת בִּפְנֵי עַצְמָן וִאֵינָן בָּאוֹת מִשּׁוּם נְסָכִים. מֵהֶם מִנְחַת צִבּוּר. וּמֵהֶם מִנְחַת יָחִיד:

Meal-offerings are a type of sacrifice. (positive commandment 67) and Sefer HaChinuch (mitzvah 116) include bringing the meal-offerings as one of the 613 mitzvot of the Torah. The meal-offerings that are offered independently and not as part of the accompanying offerings include both communal meal-offerings and individual meal-offerings.

וְכָל הַמְּנָחוֹת סלֶת חִטִּין חוּץ מִמִּנְחַת סוֹטָה וְעֹמֶר הַתְּנוּפָה שֶׁהֵם מִן הַשְּׂעוֹרִים:

All of the meal-offerings are brought from fine wheat flour with the exception of the meal offering of a sotah, 3:12. and the omer with which tenufah is performed, offering which is brought on the second day of the Pesach holiday. See Hilchot Temidim UMusafim 7:3-12. which are brought from barley.

שָׁלֹשׁ מְנָחוֹת לַצִּבּוּר. עֹמֶר הַתְּנוּפָה וְהוּא קָרֵב לַמִּזְבֵּחַ כְּמוֹ שֶׁיִּתְבָּאֵר. וּשְׁתֵּי הַלֶּחֶם שֶׁמְּבִיאִין בְּיוֹם עֲצֶרֶת. וְאֵלּוּ נִקְרְאוּ מִנְחָה וְאֵינָן קְרֵבִין לְגַבֵּי הַמִּזְבֵּחַ וְהֵן חָמֵץ. וַעֲלֵיהֶם נֶאֱמַר (ויקרא ב יב) "קָרְבַּן רֵאשִׁית תַּקְרִיבוּ אֹתָם לַה' וְאֶל הַמִּזְבֵּחַ לֹא יַעֲלוּ". וְהַמִּנְחָה הַשְּׁלִישִׁית הוּא לֶחֶם הַפָּנִים שֶׁעוֹשִׂין בְּכָל שַׁבָּת וְאֵינוֹ קָרֵב לְגַבֵּי הַמִּזְבֵּחַ אֶלָּא כֻּלּוֹ נֶאֱכָל לַכֹּהֲנִים כְּמוֹ שֶׁיִּתְבָּאֵר:

There are three types of communal meal-offerings:a) the omer with which tenufah is performed. offering which is brought on the second day of the Pesach holiday. See Hilchot Temidim UMusafim 7:3-12. [A portion of] it is offered on the altar, as will be explained.:12.b) the two breads offered on Shavuot. 8:1-16. They are called a meal-offering, but are not offered on the altar and are chametz. Concerning them, [Leviticus 2:12] states: "You shall offer them as a sacrifice of first fruits to God, but they shall not be offered on the altar."c) The third meal-offering is the showbread that is brought every Sabbath. They are not offered on the altar, but instead are eaten entirely by the priests, as will be explained. 4:10-12; 5:5.

וְתֵשַׁע מִנְחוֹת הַיָּחִיד וְכֻלָּן קְרֵבִין לַמִּזְבֵּחַ וְאֵלּוּ הֵן. מִנְחַת חוֹטֵא וְהוּא הַמִּנְחָה שֶׁמַּקְרִיב הֶעָנִי כְּשֶׁיִּתְחַיֵּב חַטָּאת וְלֹא תַּגִּיעַ יָדוֹ. מִנְחַת סוֹטָה וְהִיא מִנְחַת הַקְּנָאוֹת שֶׁכְּבָר נִתְפָּרְשׁוּ מַעֲשֶׂיהָ. הַמִּנְחָה שֶׁמַּקְרִיב כָּל כֹּהֵן תְּחִלָּה כְּשֶׁיִּכָּנֵס לַעֲבוֹדָה שֶׁמַּקְרִיב אוֹתָהּ בְּיָדוֹ וְהִיא הַנִּקְרֵאת מִנְחַת חִנּוּךְ. הַמִּנְחָה שֶׁמַּקְרִיב כֹּהֵן גָּדוֹל בְּכָל יוֹם וְהִיא הַנִּקְרֵאת חֲבִיתִין. מִנְחַת הַסּלֶת וְהִיא בָּאָה בְּנֵדֶר וּנְדָבָה. מִנְחַת הַמַּחֲבַת וְהִיא בָּאָה בְּנֵדֶר וּנְדָבָה. מִנְחַת הַמַּרְחֶשֶׁת וְהִיא בָּאָה בְּנֵדֶר וּנְדָבָה. מִנְחַת מַאֲפֵה תַּנּוּר וְהִיא בָּאָה בְּנֵדֶר וּנְדָבָה. מִנְחַת רְקִיקִין וְהִיא בָּאָה בְּנֵדֶר וּנְדָבָה:

There are nine types of individual meal-offerings. They are all offered on the altar. They include:a) the meal-offering of a sinner when he is obligated to bring a sin-offering, but is financially incapable. 1:4;10:4.b) the meal offering of a sotah; it is the meal-offering of jealously. The manner in which it was offered has already been described. 3:12.c) the meal-offering that every priest brings at the outset when he enters the Temple service the first time. He brings it himself. It is called the meal-offering of initiation. 5:16. See also Chapter 13, Halachah 4.d) the meal-offering that the High Priest would offer every day. It is called the chavitin [offering]; 3:18. The above four offerings are obligatory. The five that follow are voluntary.e) a meal-offering of fine flour. It is brought as either a vow or a pledge; 1:2 with regard to the distinction between these two types of commitments.f) a flat-pan flour-offering. It is brought as either a vow or a pledge;g) a deep-pan flour-offering. It is brought as either a vow or a pledge;h) a flour-offering baked in an oven. It is brought as either a vow or a pledge;i) an offering of wafers. It is brought as either a vow or a pledge.

כָּל הַמְּנָחוֹת הַקְּרֵבוֹת לְגַבֵּי הַמִּזְבֵּחַ אֵין כָּל אַחַת מֵהֶן פְּחוּתָה מֵעִשָּׂרוֹן. וּמִעוּטוֹ מְעַכֵּב אֶת כֻּלּוֹ. וְחָמֵשׁ מְנָחוֹת הַבָּאוֹת בְּנֵדֶר וּנְדָבָה יֵשׁ לוֹ לְהִתְנַדֵּב וְלִנְדֹּר מֵהֶן כָּל מַה שֶּׁיִּרְצֶה אֲפִלּוּ אֶלֶף עִשָּׂרוֹן. אֲבָל מִנְחַת הָעֹמֶר וּמִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת וּמִנְחַת חִנּוּךְ וְהַחֲבִיתִין כָּל אַחַת מֵהֶן עִשָּׂרוֹן אֶחָד לֹא פָּחוֹת וְלֹא יֶתֶר:

With regard to all of the meal-offerings that are brought to the altar, none may be less than an isaron, is 2500 cc in contemporary measure according to Shiurei Torah, and 4320 cc according to Chazon Ish. this an absolute requirement for the offering to be acceptable.A person may pledge and vow as large a quantity as he desires, even 1000 isaronim for any of the five meal-offerings that are brought as a pledge or a vow. By contrast, the meal-offering of the omer, the meal-offering of a sinner, the meal-offering of jealously, the meal-offering of initiation, and the chavitin offering must each be one isaron, neither more or less.

כָּל הַמְּנָחוֹת הַקְּרֵבוֹת לְגַבֵּי הַמִּזְבֵּחַ טְעוּנוֹת הַגָּשָׁה בַּמַעֲרָב כְּנֶגֶד חֻדָּהּ שֶׁל קֶרֶן דְּרוֹמִית מַעֲרָבִית. וְאֵינָן טְעוּנוֹת תְּנוּפָה. חוּץ מִמִּנְחַת סוֹטָה וְעֹמֶר הַתְּנוּפָה שֶׁשְּׁנֵיהֶן טְעוּנוֹת תְּנוּפָה וְהַגָּשָׁה:

All of the meal-offerings that are brought to the altar must be brought close to the altar on its western side, facing the tip of its southwest corner. 14b interprets this as referring to the southwest corner of the altar." Tenufah is not required for them with the exception of the meal-offering of a sotah and the omer [offering]. 7:12. Both of them require both tenufah and being brought close to the altar.

כָּל הַמְּנָחוֹת הַקְּרֵבוֹת לְגַבֵּי הַמִּזְבֵּחַ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה. לוֹג שֶׁמֶן לְכָל עִשָּׂרוֹן. וְקֹמֶץ לְבוֹנָה לְכָל מִנְחָה. בֵּין שֶׁהָיְתָה עִשָּׂרוֹן אֶחָד בֵּין שֶׁהָיְתָה שִׁשִּׁים עֶשְׂרוֹנִים. שֶׁאֵין מְבִיאִין בִּכְלִי אֶחָד יֶתֶר עַל שִׁשִּׁים עִשָּׂרוֹן כְּמוֹ שֶׁיִּתְבָּאֵר. חוּץ מִמִּנְחַת קְנָאוֹת וּמִנְחַת חוֹטֵא שֶׁנֶּאֱמַר (ויקרא ה יא) "לֹא יָשִׂים עָלֶיהָ שֶׁמֶן וְלֹא יִתֵּן עָלֶיהָ לְבֹנָה":

All of the meal-offerings that are brought to the altar require that oil and frankincense be placed upon them,, it is explicitly stated that oil must be brought with every meal-offering. Including frankincense is mentioned only with regard to the offering of fine flour. Nevertheless, Menachot 59a uses techniques of Biblical exegesis to derive that it should be included with every meal-offering. a log is 344 cc in contemporary measure according to Shiurei Torah, and 600 cc according to Chazon Ish. of oil for every isaron [of flour] and a handful of frankincense for every meal-offering whether it comprised one isaron or 60 isaronim - [the latter measure is mentioned because] more than 60 isaronim are never brought in one container, as will be explained - with the exception of the meal-offering of jealously and the meal-offering of a sinner, as [Leviticus 5:11] states: in Numbers 5:15. In both instances, the commentaries explain that the reason for the prohibition is so that the sinner's (or the suspected adulteress') sacrifice should not appear attractive. "He shall not place oil upon it, (negative commandment 104) and Sefer HaChinuch (mitzvah 366) include the prohibition against placing oil on the meal-offering of a sotah as one of the 613 mitzvot of the Torah. See also Hilchot Sotah 3:13. nor shall he place frankincense upon it." (negative commandment 105) and Sefer HaChinuch (mitzvah 367) include the prohibition against placing frankincense on the meal-offering of a sotah as one of the 613 mitzvot of the Torah.

נָתַן וְהִקְרִיב לוֹקֶה עַל הַשֶּׁמֶן בִּפְנֵי עַצְמוֹ וְעַל הַלְּבוֹנָה בִּפְנֵי עַצְמָהּ. נָתַן כְּלִי שֶׁיֵּשׁ בּוֹ שֶׁמֶן אוֹ לְבוֹנָה עַל גַּבֶּיהָ אֵינוֹ עוֹבֵר וְלֹא פָּסַל. מִנְחַת חִנּוּךְ וְהַחֲבִיתִין מוֹסִיף לְכָל אַחַת מֵהֶן שֶׁמֶן כְּמוֹ שֶׁיִּתְבָּאֵר:

If one placed [oil and/or frankincense on these offerings] and offered them, he is liable for the oil individually and the frankincense individually. If one placed a container holding oil or frankincense on the offering, he does not transgress, nor does he disqualify [the offerings]. Oil must be added to each of the initiation and chavitin meal-offerings, as will be explained.

כָּל הַמְּנָחוֹת הַקְּרֵבוֹת לְגַבֵּי הַמִּזְבֵּחַ נִקְמָצוֹת וּמַקְטִיר הַקֹּמֶץ כֻּלּוֹ עַל גַּבֵּי הַמִּזְבֵּחַ וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים חוּץ מִמִּנְחַת זִכְרֵי כְּהֻנָּה שֶׁאֵינָהּ נִקְמֶצֶת אֶלָּא מַקְטִירִין אוֹתָהּ כֻּלָּהּ שֶׁנֶּאֱמַר (ויקרא ו טז) "וְכָל מִנְחַת כֹּהֵן" וְגוֹ'. הָא לָמַדְתָּ שֶׁמִּנְחַת חִנּוּךְ וְהַחֲבִיתִין וְכֹהֵן שֶׁהֵבִיא מִנְחַת חוֹטֵא אוֹ מִנְחַת נְדָבָה כֻּלָּן נִשְׂרָפוֹת עַל גַּבֵּי הַמִּזְבֵּחַ וְאֵינָן נִקְמָצוֹת:

A handful is taken from all of the meal-offerings that are brought to the altar. That handful is offered on the altar in its entirety and the remainder [of the offering] is eaten by the priests with the exception of a meal-offering brought by a male priest. A handful is not taken from such an offering. Instead, the entire offering is offered on the altar's pyre, as [Leviticus 6:16] states: "Every meal-offering from a priest [is offered on the pyre in its entirety]." offering. Nevertheless, since it includes the word "every," the concept it states is applied to other offerings brought by priests (Radbaz). From this we learn that all [of the following offerings]: an initiation and chavitin meal-offering or a meal-offering of a sinner or a free-will meal-offering brought by a priest are all offered on the altar's pyre and a handful is not taken from them.

הַכֹּהֶנֶת מִנְחָתָהּ נִקְמֶצֶת כְּמִנְחַת יִשְׂרָאֵל וּשְׁיָרֶיהָ נֶאֱכָלִין:

A handful is taken from a meal-offering brought by a woman of the priestly family). as it is taken from the meal-offerings brought by Israelites and the remainder of it is eaten. 23b derives this concept from the fact that the prooftext cited above uses a male term for priest.

וְלָדוֹת שֶׁנִּתְעָרְבוּ וַהֲרֵי כָּל אֶחָד מֵהֶן סָפֵק מִנְחָתָם נִקְמֶצֶת כְּמִנְחַת יִשְׂרָאֵל וְאֵינָהּ נֶאֱכֶלֶת כְּמִנְחַת כֹּהֲנִים. כֵּיצַד עוֹשִׂים. הַקֹּמֶץ קָרֵב בִּפְנֵי עַצְמוֹ וְהַשְּׁיָרִים מִתְפַּזְּרִין עַל בֵּית הַדֶּשֶׁן:

When sons [from a priestly family and one of Israelites] become intermingled and each of their identities are doubtful, a handful is taken from a meal-offering [brought by either], as is done with regard to a meal-offering brought by an Israelite, but [the remainder] is not eaten, as is done with a meal-offering brought by a priest. 99b).What is done? The handful alone is offered on the altar and the remainder is scattered over the ash heap. 100a) interprets this as referring to the place outside the Temple Courtyard where the ashes from the altar are deposited. Tosafot interprets it as the place inside the Temple Courtyard where sacrifices of the most sacred order that are disqualified are burnt. This difference of opinion is possible, because the term ash-pile is used for several different places.The offering may not be eaten, for perhaps the person bringing it is a priest and meal-offerings a priest brings may not be eaten. Nor may it be burnt entirely on the altar, for perhaps the person bringing it is an Israelite and an Israelite's offerings may not be burnt entirely.

כָּל הַנְּשׂוּאוֹת לַכֹּהֲנִים בֵּין כֹּהֶנֶת בֵּין יִשְׂרְאֵלִית אֵין שְׁיָרֵי מִנְחוֹתֵיהֶן נֶאֱכָלִים מִפְּנֵי חֵלֶק הַבַּעַל שֶׁאֵינוֹ אוֹכֵל. וְאֵינָהּ כֻּלָּהּ לָאִשִּׁים מִפְּנֵי חֵלֶק הָאִשָּׁה. אֶלָּא הַקֹּמֶץ קָרֵב לְעַצְמוֹ וְהַשְּׁיָרִים מִתְפַּזְּרִין עַל בֵּית הַדֶּשֶׁן. הַקְּמִיצָה בְּכָל מָקוֹם בָּעֲזָרָה וְאִם קָמַץ בַּהֵיכָל כְּשֵׁרָה:

The meal-offerings brought by all women married to a priest - whether from the priestly family or Israelites - are not eaten, because of the portion of the husband [present within them], 23a). nor is it offered on the pyre in its entirety, because of the portion of the woman. Instead, a handful alone is offered on the altar and the remainder is scattered over the ash heap.The handful may be taken in any place within the Temple Courtyard. If it was taken in the Temple Building, it is acceptable.

וּמְקַדְּשִׁין מִנְחָה בִּכְלִי שֶׁעַל גַּבֵּי קַרְקַע וְקוֹמְצִין מִכְּלִי שֶׁעַל גַּבֵּי קַרְקַע. וְאֵין מַקְדִּישִׁין הַקֹּמֶץ בִּכְלִי שֶׁעַל גַּבֵּי קַרְקַע. וּמֵאֵימָתַי יֻתְּרוּ הַשְּׁיָרִים בַּאֲכִילָה מִשֶּׁיַּצִּית הָאוּר בְּרֹב הַקֹּמֶץ:

A meal-offering may be consecrated by [placing the flour] in a container [even] while it is placed on the ground. [Similarly,] the handful may be taken from a container [placed] on the ground, [but] the handful may not be consecrated in a container [placed] on the ground. 7b derives this concept from a parallel to the receiving of the blood. Just as that is only acceptable when the priest holds the container in his hands, so too, the consecration of the meal-offering is acceptable only when the priest holds the container.When is the remainder of a meal-offering permitted to be eaten? When the fire [of the altar] has consumed most of the handful.

כָּל הַמְּנָחוֹת הַקְּרֵבוֹת לְגַבֵּי הַמִּזְבֵּחַ מַצָּה. וְכֵן שְׁיָרֵי הַמְּנָחוֹת שֶׁאוֹכְלִין הַכֹּהֲנִים אַף עַל פִּי שֶׁהֵן מֻתָּרִין לְאָכְלָן בְּכָל מַאֲכָל וּבִדְבַשׁ אֵין אוֹכְלִין אוֹתָן חָמֵץ שֶׁנֶּאֱמַר (ויקרא ו י) "לֹא תֵאָפֶה חָמֵץ חֶלְקָם". אֲפִלּוּ חֶלְקָם לֹא יַחְמִיצוּ. וְאִם הֶחְמִיץ שְׁיָרֶיהָ לוֹקֶה. וְהַמְחַמֵּץ אַחַר הַמְחַמֵּץ חַיָּב. וְלוֹקִין עַל כָּל עֲשִׂיָּה וַעֲשִׂיָּה שֶׁבָּהּ:

All of the meal-offerings that are brought to the altar are unleavened. Similarly, although the remaining portions of the meal-offerings that may be eaten by the priests may be eaten with all foods and with a sweetener, 5:1), it may be eaten with sacrificial foods. they may not be eaten while leavened, as [Leviticus 6:10] states: "It shall not be baked leavened; their portion...." [Implied is that] even their portion may not be leavened. If they cause the remaining portion to become leavened, they are liable for lashes. (negative commandment 124) and Sefer HaChinuch (mitzvah 135) include this prohibition as one of the 613 mitzvot of the Torah. One who performs an act that causes [the remaining portion of the meal-offering] to be leavened after it was leavened, is liable. One is liable for each act [that causes the remnants of the meal-offering to leaven].

כֵּיצַד. לָשָׁהּ חָמֵץ אוֹ עֲרָכָהּ חָמֵץ אוֹ קְטָפָהּ חָמֵץ אוֹ אֲפָאָהּ חָמֵץ לוֹקֶה. שֶׁנֶּאֱמַר (ויקרא ב יא) "לֹא תֵעָשֶׂה חָמֵץ" וְנֶאֱמַר (ויקרא ו י) "לֹא תֵאָפֶה חָמֵץ" לְחַיֵּב עַל כָּל מַעֲשֶׂה יְחִידִי שֶׁבָּהּ. עָשָׂה חָמֵץ מִתְּחִלָּה וְעַד סוֹף לוֹקֶה עַל כָּל מַעֲשֶׂה מֵהֶן:

What is implied? If one mixed [the remnants of a meal-offering] with water in a manner that causes them to leaven, one kneaded them in a manner that causes them to leaven, 5:2). one shaped the loaves in such a manner, or baked them in such a manner, he is liable for lashes, as [Leviticus 2:11] states: "It shall not be prepared as leavened." [Now it is also written:] "It shall not be baked leavened." [Why are the two verses necessary?] To make one liable for every individual act performed [in its preparation]. If one prepared it as leavened from the beginning to the end, one is liable for lashes for every individual act performed.

הִנִּיחַ שְׂאוֹר עַל גַּבֵּי הָעִסָּה וְהָלַךְ וְיָשַׁב לוֹ וְנִתְחַמְּצָה מֵאֵלֶיהָ לוֹקֶה. שֶׁהַנָּחַת הַשְּׂאוֹר הוּא הַמַּעֲשֶׂה:

If one left yeast on a dough and then departed and sat elsewhere and [let] it leaven on its own accord, he is liable for lashes, for placing yeast [on the dough] is a deed.

תִּבֵּל הַשְּׁיָרִים בְּקֶצַח אוֹ בְּשֻׁמְשְׁמִין אוֹ בְּכָל מִינֵי תַּבְלִין וּשְׁמָנִים כְּשֵׁרָה. מַצָּה הִיא אֶלָּא שֶׁנִּקְרֵאת מַצָּה מְתֻבֶּלֶת:

If one dipped the remainder [of a meal-offering] in caraway or sesame seeds or any type of spice or oil, it is acceptable. It is matzah; it is merely called spiced matzah. 5:20 where the Rambam rules that the addition of such substances does not cause matzah to leaven.The Ra'avad differs with the Rambam, stating that it is permissible to dip baked matzah in the substances mentioned in this halachah, but not to mix them into the dough used to prepare matzah. The Radbaz, Kessef Mishneh, and others support the Rambam's position.

הַמְחַמֵּץ מִנְחָה פְּסוּלָה פָּטוּר. שֶׁנֶּאֱמַר (ויקרא ב יא) "אֲשֶׁר תַּקְרִיבוּ לַה' לֹא תֵעָשֶׂה חָמֵץ". הַכְּשֵׁרָהּ לְהַשֵּׁם לֹא הַפְּסוּלָה. חִמְּצָהּ כְּשֶׁהִיא כְּשֵׁרָה וְיָצָאת לַחוּץ וְחָזַר וְחִמְּצָהּ אַחַר שֶׁנִּפְסְלָה בִּיצִיאָתָהּ אֵינוֹ לוֹקֶה. חִמְּצָהּ בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ אֵינוֹ לוֹקֶה שֶׁנֶּאֱמַר אֲשֶׁר תַּקְרִיבוּ וּכְבָר קָרְבָה זוֹ וְהִיא כְּשֵׁרָה:

A person who causes a meal-offering that was disqualified, ch. 11, describes many different factors that can cause a meal offering to become disqualified. to become leavened is exempt, as [implied by Leviticus 2:11]: "which will be offered to God; it should not be prepared as leaven." [We can infer that the prohibition applies when the offering is] acceptable to God, not when it is disqualified.If one caused [a meal-offering] to become leaven while it was acceptable and then it was taken outside the Temple Courtyard, and he then caused it to leaven again after it was disqualified, he is not liable for lashes. If one caused [a meal-offering] to become leavened at the top of the altar, he is not liable for lashes, for it is written "which will be offered," and this [offering] was already offered and it is acceptable. 5:1 (Radbaz).

הַמְחַמֵּץ לֶחֶם הַפָּנִים לוֹקֶה. שֶׁנֶּאֱמַר (ויקרא ב יא) "כָּל הַמִּנְחָה". אֲבָל מִנְחַת נְסָכִים אֵין בָּהּ מַלְקוֹת שֶׁאִם גִּבְּלָהּ בְּמַיִם הֲרֵי נִפְסְלָה קֹדֶם שֶׁתִּתְחַמֵּץ. וְאִם גִּבְּלָהּ בְּיַיִן שֶׁל נְסָכִים מֵי פֵּרוֹת הֵן וְאֵין מַחְמִיצִין:

One who causes the showbread to become leaven is liable for lashes, for [the verse cited] states: "Any meal-offering." 57a derives this concept from a different prooftext. [Causing] the meal-offering of the accompanying offering [to leaven] does not incur liability for lashes. For if [the flour] was mixed with water, it was disqualified before it became leavened. And if it was mixed with the oil. The standard printed text states "wine" and hence, has been questioned by many. of the accompanying offerings, it is considered as fruit-juice and it does not cause [dough] to leaven. 5:2.

הַחִטִּים שֶׁל מְנָחוֹת אֵין לוֹתְתִין אוֹתָן שֶׁמָּא יַחְמִיצוּ שֶׁהֲרֵי בַּחוּץ לוֹתְתִין אוֹתָן וְאֵין הַכּל זְרִיזִין לְשָׁמְרָן. אֲבָל מִנְחַת הָעֹמֶר הוֹאִיל וְהִיא שֶׁל צִבּוּר לוֹתְתִין אוֹתָהּ. שֶׁהֲרֵי הַצִּבּוּר זְרִיזִין הֵן וּמְשַׁמְּרִין אוֹתָהּ:

We do not soak the wheat kernels 5:7 which states that in order that the kernels not become leaven, they should be ground immediately. for the meal-offerings, lest they leaven. For they would be soaked outside [the Temple Courtyard] and not everyone is ardent [enough] to watch them [so that they do not leaven]. With regard to the meal-offering of the omer, since it is a communal offering, [the kernels] are soaked, for [those acting on behalf of] the Jewish people as a whole are ardent 36a) states that this sacrifice would be prepared by the agents of the court and those individuals would certainly act with the proper care and energy. and watch it.

כָּל הַמְּנָחוֹת הַנֶּאֱפוֹת נִלּוֹשׁוֹת בְּפוֹשְׁרִין וּמְשַׁמְּרָן שֶׁלֹּא יַחְמִיצוּ. הוֹאִיל וְלִישָׁתָן וַאֲפִיָּתָן בִּפְנִים בָּעֲזָרָה אַנְשֵׁי פְּנִים זְרִיזִין הֵן:

All of the meal-offerings that are baked should be mixed with lukewarm water 5:11), since the priests inside the Temple Courtyard are performing the service, we are not concerned that they will allow it to leaven. and watched so that they do not leaven. [This is permitted,] because they are mixed and baked within the Temple Courtyard and [the priests] inside [the Temple Courtyard] are ardent.

וּבְמָקוֹם שֶׁמְּבַשְּׁלִין קָדְשֵׁי קָדָשִׁים שָׁם אוֹפִין אֶת הַמְּנָחוֹת שֶׁנֶּאֱמַר (יחזקאל מו כ) "זֶה הַמָּקוֹם אֲשֶׁר יְבַשְּׁלוּ שָׁם הַכֹּהֲנִים אֶת הָאָשָׁם וְאֶת הַחַטָּאת אֲשֶׁר יֹאפוּ אֶת הַמִּנְחָה" וְגוֹ':

In the place where the sacrifices of the most sacred order are cooked, the meal-offerings are baked, as [Ezekiel 46:20] states: "This is the place where the priests will cook the guilt-offering and the sin-offering, where they will bake the meal-offering...."

כָּל הַמְּנָחוֹת טְחִינָתָן וְהַרְקָדָתָן בַּחוּץ. וְלִישָׁתָן וַעֲרִיכָתָן וַאֲפִיָּתָן בִּפְנִים. וְכָל מַעֲשֵׂיהֶן כְּשֵׁרִים בְּזָר עַד שֶׁיָּבוֹאוּ לְבֵית הַקְּמִיצָה. וּמַחֲבַת וּמַרְחֶשֶׁת הָיוּ בָּעֲזָרָה. וּשְׁתֵּיהֶם מִכְּלֵי הַשָּׁרֵת וּמְקַדְּשִׁין. וְתַנּוּר שֶׁל מִקְדָּשׁ שֶׁל מַתֶּכֶת הָיָה:

The grinding and the sifting [of the flour] for the meal-offerings is performed outside [the Temple Courtyard], 3:19. while the mixing of the dough, the kneading, and the baking are performed inside. 5:7; 8:7).All of the acts [necessary to prepare it] are acceptable [when performed] by a non-priest until it reaches the stage where the handful [of flour] is separated. 11:7. There were a flat frying pan and a deep frying pan in the Temple Courtyard. They were both considered as sacred utensils and caused [the substances placed in them] to be sanctified. 1:19. The oven in the Temple Courtyard was made of metal. 96a explains that it could not be made of earthenware, because it had the status of a sacred utensil since the showbread and the two loaves offered on Shavuos were sanctified because they were baked inside of it and it is not befitting to make a sacred utensil from earthenware.