Mishneh Torah — Sacrificial Procedure הלכות מעשה הקרבנות, Chapter 13

מִצְוַת עֲשֵׂה לַעֲשׂוֹת כּל מִנְחָה כְּמִצְוָתָהּ הָאֲמוּרָה בַּתּוֹרָה:

It is a positive commandment to prepare all of the meal-offerings (positive commandment 67) and Sefer HaChinuch (mitzvah 116) include bringing the meal-offerings as one of the 613 mitzvot of the Torah. according to the commandments prescribed by the Torah.

וְכֵיצַד עֲשִׂיַּת חֲבִיתֵי כֹּהֵן גָּדוֹל. מֵבִיא עִשָּׂרוֹן שָׁלֵם וּמַקְדִּישׁוֹ וְחוֹצֵהוּ בַּחֲצִי עִשָּׂרוֹן שֶׁבַּמִּקְדָּשׁ שֶׁאַף עַל פִּי שֶׁהִיא קְרֵבָה חֶצְיָן אֵינָהּ מִתְקַדֶּשֶׁת לְחֶצְיָן. וּמֵבִיא עִמָּהּ שְׁלֹשֶׁת לוֹגִין שֶׁמֶן שֶׁנֶּאֱמַר (ויקרא ו יד) "בַּשֶּׁמֶן תֵּעָשֶׂה" לְהוֹסִיף לָהּ שֶׁמֶן כְּנִסְכֵּי הַכֶּבֶשׂ. וּבוֹלֵל הַסּלֶת בְּשֶׁמֶן וְחוֹלְטָהּ בְּרוֹתְחִין. וְלָשׁ מִכָּל חֲצִי עִשָּׂרוֹן שֵׁשׁ חַלּוֹת. נִמְצְאוּ שְׁתֵּים עֶשְׂרֵה חַלּוֹת:

How was the chavitin offering of the High Priest prepared? He would bring an entire isaron and sanctify it measure found in the Temple Courtyard (see Chapter 2, Halachah 8). Once it was sanctified, it could not be taken out of the Temple Courtyard. Hence all the stages of its preparation had to be completed within the Temple Courtyard (Radbaz). Indeed, one of the chambers in the Temple Courtyard was the Chamber of the Makers of the Chavitin (Hilchot Beit HaBechirah 5:17). and then divide it in half with the half isaron measure in the Temple. [This was necessary,] because even though it was offered in half [portions], it was not sanctified in half portions. Three lugim of oil are brought with it, as [Leviticus 6:13] states: "You shall prepare it with oil," i.e., [an amount of] oil equivalent to the accompanying offering for a lamb should be added to it. 51a explains that since the chavitin is cooked on a flat frying pan, it is obvious that oil should be added to it like the other meal offerings cooked on such a frying pan (see Halachah 7). Hence by saying that the chavitin is prepared in oil, the verse implies that additional oil is added. The need for three lugin is then derived from a textual association of the terms used. The flour should be mixed with the oil and then scalded 1:6) the Rambam defines the term cholait, the verb translated as "scalded" here as: "pouring boiling water over the flour." with boiling [liquid].Each half isaron should be kneaded into six loaves. Thus there are a total of twelve loaves. 15a derives this point from a comparison to the showbread which also comprised twelve loaves.

וְאַחַת אַחַת הָיוּ נַעֲשׂוֹת. וְכֵיצַד עוֹשֶׂה. מְחַלֵּק הַשְּׁלֹשָׁה לוֹגִין בִּרְבִיעִית שֶׁבַּמִּקְדָּשׁ. רְבִיעִית לְכָל חַלָּה. וְאוֹפָהּ הַחַלָּה מְעַט וְאַחַר כָּךְ קוֹלֶה אוֹתָהּ עַל הַמַּחֲבַת בִּשְׁאָר רְבִיעִית הַשֶּׁמֶן שֶׁלָּהּ. וְאֵינוֹ מְבַשְּׁלָהּ הַרְבֵּה שֶׁנֶּאֱמַר (ויקרא ו יד) "תֻּפִינֵי" בֵּין בָּשֵׁל וְנָא:

[These loaves] were prepared one by one.How were they prepared? The three lugim of oil would be divided [into twelve] using the measure of a revi'it [of a log] that existed in the Temple, is divided in twelve (an equal portion for each loaf), we arrive at the figure of a revi'it (a fourth of a log). There was a measure of this size in the Temple. Hence the oil would be poured into this measure for each loaf to provide it with the desired amount of oil. a revi'it for each loaf. The loaf would be baked some and then fried on the flat frying-pan with the remainder of its oil. 9:3)], the oil was boiled and the loaf fried in it. See also Chapter 9, Halachah 19, which describes all these different stages of the cooking process. The same term, murbechet, is use to describe both that offering and the chavitin offering. It should not be cooked very much,). This interpretation is also borne out by Chapter 9, Halachah 19. for [Leviticus 6:14] uses the term tufinei which implies something between cooked and lightly cooked.).

וְאַחַר כָּךְ חוֹלֵק כָּל חַלָּה וְחַלָּה לִשְׁנַיִם בְּאֹמֶד. כְּדֵי שֶׁיַּקְרִיב הַחֵצִי בַּבֹּקֶר וְהַחֵצִי בָּעֶרֶב וְלוֹקֵחַ הַחֲצָיִים וְכוֹפֵל כָּל אֶחָד מֵהֶן לִשְׁנַיִם וּפוֹתֵת עַד שֶׁתִּמָּצֵא כָּל פְּתִיתָה כְּפוּלָה לִשְׁנַיִם. וּמַקְרִיב הַחֲצָיִין עִם חֲצִי קֹמֶץ לְבוֹנָה בַּבֹּקֶר וְהַחֵצִי הַנִּשְׁאָר עִם חֲצִי קֹמֶץ לְבוֹנָה בָּעֶרֶב. וְאִם הָיְתָה מִנְחַת חִנּוּךְ אֵינוֹ חוֹצֶה אֶלָּא מַקְרִיבָהּ כֻּלָּהּ כְּאַחַת עִם קֹמֶץ לְבוֹנָה וּשְׁתֵּיהֶן כָּלִיל לָאִשִּׁים:

Afterwards, each loaf should be divided into two by approximation, supports the Rambam's position, noting that the concept of dividing the cakes by hand and not with a utensil is stated in Menachot 87b. so that half can be offered in the morning and half in the evening. He should take the halves and fold each one of them in half and then divide [the loaves at] the folds so that each flat cake will be folded in half. He then offers the halves with half of a handful of frankincense in the morning and the remaining half with half a handful of frankincense in the evening. 3:18-22.If it is an initiation offering, it is not divided in half. Instead, it is offered entirely as a single entity together with the handful of frankincense. Both of them are consumed entirely by the altar's pyre.

מִנְחַת הַסּלֶת כֵּיצַד הָיְתָה נַעֲשֵׂית. מֵבִיא עִשָּׂרוֹן סלֶת אוֹ כַּמָּה עֶשְׂרוֹנוֹת אוֹ כְּפִי נִדְרוֹ וְשֶׁמֶן הָרָאוּי לָהּ וּמוֹדֵד בְּעִשָּׂרוֹן שֶׁל מִקְדָּשׁ. וְנוֹתֵן שֶׁמֶן בִּכְלִי. וְאַחַר כָּךְ נוֹתֵן עָלָיו אֶת הַסּלֶת. וְאַחַר כָּךְ נוֹתֵן שֶׁמֶן אַחֵר עַל הַסּלֶת וּבוֹלֵל הַסּלֶת בּוֹ. וְאַחַר כָּךְ נוֹתְנָהּ בִּכְלִי שָׁרֵת וְצָק לְתוֹכָהּ שֶׁמֶן. וְשֶׁמֶן שֶׁנָּתַן תְּחִלָּה עִם הַשֶּׁמֶן הַבָּלוּל עִם שֶׁמֶן שֶׁיָּצַק הַכּל לוֹג לְעִשָּׂרוֹן וְנוֹתֵן עָלֶיהָ לְבוֹנָתָהּ:

How is a meal-offering of fine flour prepared? One brings an isaron (ibid.:5). - or several isaronot or [many,] according to his vow as he desires, even 1000 (or more). - of fine flour and the oil appropriate for it. of oil for every isaron of flour, as stated in Chapter 12, Halachah 7. The flour should be measured in the isaron measure, it is measured out, isaron by isaron (Kessef Mishneh). of the Temple. Oil should be placed in 6:3, oil is added to all of the meal-offerings offered other than those which are baked in the oven three times: it is placed in the container before the flour, it is mixed into the flour and then it is poured over the mixture of flour and oil. This sequence is not explicitly stated with regard to the offering of fine flour. In his Commentary to the Mishnah, the Rambam explains the process through which it is derived that the above concepts apply to this meal-offering as well. a container state that, from the Rambam's wording, it appears that this trough was not a sacred utensil. They question that conclusion, for once the flour had been put in a sacred utensil, it does not appear appropriate to place it in an ordinary utensil again. Indeed, they explain that perhaps the second utensil was also sacred. and the flour poured upon it, and then other oil should be poured over the flour and the flour mixed in it. Afterwards, it is placed in a sacred vessel and oil is poured into it. The total of the oil placed first, that mixed with the flour, and that poured upon it is a log for an issaron. Frankincense is placed upon it.

מִנְחַת הַמַּחֲבַת וְהַמַּרְחֶשֶׁת כֵּיצַד. נוֹתֵן הַשֶּׁמֶן בִּכְלִי וְנוֹתֵן עָלָיו הַסּלֶת. וְנוֹתֵן עַל הַסּלֶת שֶׁמֶן אַחֵר וּבוֹלֵל הַסּלֶת וְאַחַר כָּךְ לָשָׁהּ בְּפוֹשְׁרִין וְאוֹפֶה אוֹתָהּ בְּמַחֲבַת אוֹ בַּמַּרְחֶשֶׁת כְּמוֹ שֶׁנָּדַר. וּפוֹתֵת אוֹתָהּ פִּתִּים וְנוֹתְנָהּ בִּכְלִי שָׁרֵת וְיוֹצֵק עָלֶיהָ שְׁאָר הַשֶּׁמֶן וְנוֹתֵן לְבוֹנָתָהּ:

How are a meal-offering [cooked in] a flat frying-pan and one [cooked in] a deep frying pan prepared? Oil should be placed in a container and the flour poured upon it and then other oil should be poured over the flour and the flour mixed in it. Afterwards, it should be kneaded with warm water). and baked in a flat frying-pan or a deep frying-pan as he vowed. It is broken into pieces and placed in a sacred vessel and the remainder of the oil is poured upon it. [Then] its frankincense is placed [upon it].

מַה בֵּין מַחֲבַת לְמַרְחֶשֶׁת. מַרְחֶשֶׁת יֵשׁ לָהּ שָׂפָה וְהַבָּצֵק שֶׁאוֹפִין אוֹתוֹ עָלֶיהָ רַךְ שֶׁהֲרֵי יֵשׁ לָהּ שָׂפָה וְאֵינוֹ יוֹצֵא. וּמַחֲבַת אֵין לָהּ שָׂפָה וְהַבָּצֵק שֶׁאוֹפִין אוֹתוֹ בָּהּ קָשֶׁה כְּדֵי שֶׁלֹּא יֵצֵא מִכָּאן וּמִכָּאן:

What is the difference between a flat frying-pan and a deep frying pan? A deep frying-pan has an edge 63b notes that Leviticus 7:9 states of such an offering being cooked "in a deep frying-pan," while the others are described as being cooked "on a flat frying-pan." Implied is that the deep frying-pan had an edge large enough to contain liquids. and the dough cooked in it is soft, 5:8)]. because since it has an edge, [the dough] does not drip off. The flat frying-pan does not have an edge. The dough cooked in it is firm so that it will not drip off to either side.

מִנְחַת מַאֲפֵה תַּנּוּר כֵּיצַד. אִם חַלּוֹת הִיא בּוֹלֵל הַסּלֶת בְּשֶׁמֶן וְלָשׁ בְּפוֹשְׁרִין וְאוֹפֶה וּפוֹתֵת וְנוֹתֵן בִּכְלִי שָׁרֵת וְנוֹתֵן עָלֶיהָ לְבוֹנָתָהּ וְאֵין בָּהּ יְצִיקַת שֶׁמֶן שֶׁנֶּאֱמַר (ויקרא ב ד) "חַלּוֹת מַצֹּת בְּלוּלֹת בַּשֶּׁמֶן". וְאִם רְקִיקִין הִיא לָשׁ אֶת הַסּלֶת בְּפוֹשְׁרִין וּמוֹשֵׁחַ אֶת הָרְקִיקִין בְּשֶׁמֶן שֶׁנֶּאֱמַר (ויקרא ב ד) "וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן". וְיֵרָאֶה לִי שֶׁאַחַר אֲפִיָּה מוֹשֵׁחַ אוֹתָם:

How is a meal-offering baked in an oven prepared? If it is of loaves, one should mix the flour with oil, 6:3). knead it with warm water, and bake it. [Afterwards,] it is broken into pieces, placed in a sacred utensil, and its frankincense is placed upon it. Oil is not poured over it, as [indicated by Leviticus 2:4]: "loaves of matzah mixed with oil."If it is of wafers, one should knead the flour with warm water and smear the wafers with oil, as [ibid.] states "wafers of matzah smeared with oil." It appears to me that they should be smeared after they are baked.

וְכֵיצַד מוֹשְׁחָן. מֵבִיא לוֹג שֶׁמֶן לְכָל עִשָּׂרוֹן וּמוֹשְׁחָן וְחוֹזֵר וּמוֹשְׁחָן עַד שֶׁיִּכְלֶה כָּל הַשֶּׁמֶן שָׁבַּלֹּג:

How are they smeared? One brings a log of oil for every isaron and smears them and then smears them again until all of the oil in the log is finished.

כָּל אַרְבַּע מְנָחוֹת אֵלּוּ הָאֲפוּיוֹת. כְּשֶׁאוֹפִין אוֹתָן אוֹפִין כָּל עִשָּׂרוֹן עֶשֶׂר חַלּוֹת. וְאִם רִבָּה בְּחַלּוֹת אוֹ חִסֵּר כְּשֵׁרָה. וְכֵיצַד פּוֹתְתִין אוֹתָן. כּוֹפֵל הַחַלָּה לִשְׁנַיִם וְהַשְּׁנַיִם לְאַרְבָּעָה וּמַבְדִּיל. וְאִם הָיְתָה הַמִּנְחָה שֶׁל זִכְרֵי כְּהֻנָּה אֵינוֹ מַבְדִּיל וּפוֹתֵת. וְכֻלָּן פְּתִיתִין כְּזֵיתִים. וְאִם הִגְדִּיל הַפְּתִיתִין אוֹ הִקְטִין אוֹתָן כְּשֵׁרִים:

All of these four types of baked meal-offerings, when they are baked, they are baked when dividing [each] isaron into ten loaves. 76a derives this from a comparison to the thanksgiving offering. See Chapter 9, Halachot 17-18. If, however, one added or subtracted loaves, it is acceptable.:22).How are they broken into pieces? Each loaf should be folded into two and then the double fold into four, explains the rationale, stating that Leviticus 2:6 mentions "breaking them (i.e., into two) into pieces" (i.e., that the two are divided again). and then [the folds] should be separated. If the meal-offering was brought by males of the priestly family, they should not be separated and broken off. All of the pieces should be the size of an olive. If, however, one made them larger or smaller, [the offering] is acceptable.

לֹא בָּלַל לֹא פָּתַת לֹא הִגִּישׁ לֹא מָשַׁח אֶת הָרְקִיקִין כְּשֵׁרָה. לֹא נֶאֶמְרוּ כָּל הַדְּבָרִים הָאֵלּוּ אֶלָּא לְמִצְוָה שֶׁכָּךְ הִיא מִצְוָתָהּ:

If one did not mix [the oil into the meal], fold [the loaves], bring [the meal-offering to the corner of the altar], or smear the wafers [with oil], 7:8 rules that if the required amount of oil is not added to a meal offering, it is not acceptable. Nevertheless, after the fact, the oil does not have to be applied to the offering in the manner detailed above. [the offerings] are acceptable. 3:2, the source for this halachah, mentions the above concepts and adds that the offerings are acceptable if salt and oil were not placed upon them. In his Commentary to the Mishnah, the Rambam explains that the intent is not that the offering is acceptable without salt and oil, but that they need not be added to the offering by a priest. All of these matters were mentioned only as a mitzvah, for it is a mitzvah [to bring the meal-offerings] in this manner.

סֵדֶר הֲבָאַת הַמִּנְחָה כֵּיצַד. מֵבִיא אָדָם סלֶת מִתּוֹךְ בֵּיתוֹ בִּקְלָתוֹת שֶׁל כֶּסֶף אוֹ שֶׁל זָהָב אוֹ שֶׁל שְׁאָר מִינֵי מַתָּכוֹת כְּלִי שֶׁהוּא רָאוּי לִכְלֵי שָׁרֵת. וְאִם הָיְתָה מִנְחַת הַסּלֶת נוֹתְנָהּ לִכְלִי שָׁרֵת וּמְקַדְּשָׁהּ בִּכְלִי שָׁרֵת. וְאִם הָיְתָה מִן הַמְּנָחוֹת הַנֶּאֱפוֹת אוֹפֶה אוֹתָהּ שָׁם בַּמִּקְדָּשׁ וּפוֹתֵת כְּמוֹ שֶׁבֵּאַרְנוּ וְנוֹתֵן הַפְּתִיתִין לִכְלִי שָׁרֵת וְנוֹתֵן עָלֶיהָ שַׁמְנָהּ וּלְבוֹנָתָהּ וּמוֹלִיכָהּ אֵצֶל כֹּהֵן. וְהַכֹּהֵן מוֹלִיכָהּ אֵצֶל הַמִּזְבֵּחַ וּמַגִּישָׁהּ בְּקֶרֶן דְּרוֹמִית מַעֲרָבִית כְּנֶגֶד חֻדָּהּ שֶׁל קֶרֶן וְדַיּוֹ. וּמְסַלֵּק אֶת כָּל לְבוֹנָתָהּ לְצַד אֶחָד וְקוֹמֵץ מִמָּקוֹם שֶׁנִּתְרַבָּה שַׁמְנָהּ שֶׁנֶּאֱמַר (ויקרא ב ב) "מִסָּלְתָּהּ וּמִשַּׁמְנָהּ". וְנוֹתֵן הַקֹּמֶץ לִכְלִי שָׁרֵת וּמְקַדְּשׁוֹ בִּכְלִי שָׁרֵת. וְקֹמֶץ שֶׁחִלְּקוֹ בִּשְׁנֵי כֵּלִים אֵינוֹ קָדוֹשׁ. וְחוֹזֵר וּמְקַדֵּשׁ וּמְלַקֵּט אֶת כָּל לְבוֹנָתָהּ וְנוֹתְנָהּ עַל הַקֹּמֶץ שֶׁבַּכְּלִי וּמַעֲלֵהוּ עַל הַמִּזְבֵּחַ וּמוֹלְחוֹ. וְנוֹתְנוֹ עַל גַּבֵּי הָאִשִּׁים מִכְּלִי שָׁרֵת. וְאִם מִנְחַת כֹּהֲנִים הִיא אֵינוֹ קוֹמֵץ אֶלָּא נוֹתֵן מֶלַח עַל כֻּלָּהּ וּמַשְׁלִיךְ הַכּל עַל גַּבֵּי הָאִשִּׁים:

What is the order in which the meal-offering is brought? A person should bring flour from his home in a container of silver, gold, or another type of metal, a container that is fit [to be sanctified] as a sacred vessel. 1:18, a sacred utensil may not be made of wood, bone, stone, or glass, only of metal.If it is a meal-offering of flour, he should place it in a sacred utensil and consecrate it 3:20. in the sacred utensil. If it is one of the meal-offerings that are baked it should be baked there in the Temple and broken into pieces as we explained. The pieces should be placed into a sacred utensil and its oil and frankincense placed upon it. It should then be brought to a priest who brings it to the altar. He approaches the southwest corner of the altar with it. That is sufficient.).He then moves all of its frankincense to one side 14b). and gathers a handful from the place where the majority of its oil has collected, as [Leviticus 2:2] states: "[He shall take a full handful] from its flour and from its oil." He places the handful in a sacred vessel and consecrates it in the sacred vessel., draws a comparison to the blood from a sacrificial animal which is consecrated together with the entire animal at the time of its slaughter and is consecrated again when collected in a sacred utensil. If a handful [from a meal-offering] was divided into two vessels, it is not consecrated. [Instead,] he should go back and consecrate it [in a single vessel].He should gather all of its frankincense and place it on the handful of flour in the vessel and take it up to the altar. He should salt it 5:23. and place it on the pyre with a sacred utensil. If the meal-offering is brought by [male] priests, he does not take a handful. Instead, he salts the entire offering and tosses everything on the pyre.

כֵּיצַד קוֹמְצִין מְנָחוֹת הַנִּקְמָצוֹת. כְּדֶרֶךְ שֶׁקּוֹמֵץ כָּל הָאָדָם פּוֹשֵׁט אֶצְבְּעוֹתָיו עַל פַּס יָדוֹ וְקוֹמֵץ. קָמַץ בְּרָאשֵׁי אֶצְבְּעוֹתָיו אוֹ מִן הַצְּדָדִין לֹא יַקְטִיר וְאִם הִקְטִיר הֻרְצָה. וְאִם הוֹסִיף בַּקֹּמֶץ כְּגוֹן שֶׁהִרְחִיק אֶצְבְּעוֹתָיו וְקָמַץ הֲרֵי זֶה פָּסוּל:

How is a handful [of flour] taken from those meal-offerings from which it is taken? As any person would take a handful. He extends his fingers 11a and Yoma 47b, many commentaries maintain that the handful is taken only with the priest's three middle fingers. The pinky and the thumb are not included. Therefore it is considered as one of the difficult services in the Temple. In his Commentary to the Mishnah (Menachot 1:2; see also Yoma 1:5), however, the Rambam rejects this understanding and maintains that all of the priest's fingers should be used in taking the handful. over the palm of his hand and closes them.) states that he should cup his hand and then insert his fingers into the flour until his palm is covered. He then closes his fingers over his palm.If he gathered the flour only with his fingertips or from the side [of the container], he should not offer it on the altar's pyre. If he does so, nevertheless, it is accepted. 11a and Yoma 47b question whether these two ways to take a handful are acceptable and does not reach a conclusion. Therefore the Rambam rules that as an initial preference, one should not take a handful in this manner, but if one does so, it is acceptable after the fact. If he added to the handful, i.e., he spread out his fingers and closed them, it is unacceptable.

אֵין קֹמֶץ פָּחוֹת מִכִּשְׁנֵי זֵיתִים. וּמִקְצָת הַקֹּמֶץ מְעַכֵּב אֶת כֻּלּוֹ. וְהַקֹּמֶץ וְהַלְּבוֹנָה מְעַכְּבִין זֶה אֶת זֶה. הַסּלֶת וְהַשֶּׁמֶן מְעַכְּבִין זֶה אֶת זֶה וּמִקְצָת הַשֶּׁמֶן מְעַכֵּב אֶת כֻּלּוֹ. אֵין פָּחוֹת מִלּוֹג לְעִשָּׂרוֹן כְּמוֹ שֶׁבֵּאַרְנוּ:

A handful should not be less than two olive-sized portions.. [Bringing every] portion of the handful is an absolute requirement in [bringing] the entire handful. 27a). [Bringing both] the handful [of flour] and the frankincense are absolute requirements for [bringing] either of them. [Bringing both] the flour and the oil are absolute requirements for [bringing] either of them. [Bringing] even a portion of the oil is an absolute requirement in [bringing] the entire quantity. Less than a log [of oil] should not [be brought] for every isaron of flour, as we explained.