Maaseh Hakorbanot - Chapter 13

Sefer HaMitzvot (positive commandment 67) and Sefer HaChinuch (mitzvah 116) include bringing the meal-offerings as one of the 613 mitzvot of the Torah.

By placing it in the isaron 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 (Hile hot Beit HaBechirah 5:17).

Because half was sacrificed in the morning and half in the afternoon.

See Halachah 4.

See Chapter 2, Halachot 4, 7.

Menachot 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 flying 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.

In his Commentary to the Mishnah (Challah 1:6) the Rambam defines the term cholait, the verb translated as “scalded” here as: “pouring boiling water over the flour.”

Menachot 15a derives this point from a comparison to the showbread which also comprised twelve loaves.

I.e., when the quantity of three lugim 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.

Thus there were three phases in the cooking process of these loaves. First, the flour was scalded as mentioned in the previous halachah. Then the loaf was made and then baked. Afterwards [see also the Rambam’s Commentary to the Mishnah (Menachot 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.

I.e., he should only bake it slightly (Kessef Mishneh). This interpretation is also borne out by Chapter 9, Halachah 19.

Afterwards, it is fried to complete the cooking process (Kessef Mishneh).

The Ra’avad differs with the Rambam and maintains that the cakes should not be divided. Thus instead of offering twelve half-cakes as the Rambam maintains, he maintains that six full cakes should be offered in the morning and six in the afternoon.

I.e., although half should be offered in the morning and half in the afternoon, an exact division is not required. The division is made by hand and not with a utensil. The Kessef Mishneh 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.

I.e., in the late afternoon.

Further details concerning the bringing of this offering are mentioned in Hilchot Temidim UMusafim 3:18-22.

Both an ordinary priest and a High Priest bring a meal-offering prepared in the same way to mark their initiation into office (Chapter 12, Halachah 4).

For the meal-offering of a priest is never eaten (Chapter 12, Halachah 9).

But no less than an isaron (ibid.:5).

One may bring as many isaronot as he desires, even 1000 (or more).

A log of oil for every isaron of flour, as stated in Chapter 12, Halachah 7.

Even if the offering contained many isaronot, it is measured out, isaron by isaron (Kessef Mishneh).

As stated in Menachot 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.

I.e., a trough where the oil and flour are mixed. Both the Radbaz and Kessef Mishneh 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.

A handful of frankincense for every offering regardless of its size (Chapter 12, Halachah 7).

Care was taken so that they do not leaven (Kessef Mishneh).

As required by Leviticus 2:6.

Menachot 63b notes that Leviticus 7:9 states of such an offering being cooked “in a deep frying-pan,” while the others are describes as being cooked “on a flat frying-pan.” Implied is that the deep frying-pan had an edge large enough to contain liquids.

And thin like the dough of pancakes [the Rambam’s Commentary to the Mishnah (Menachot 5:8)].

Oil is not, however, placed in the container before the flour is (Menachot 6:3).

I.e., only “mixed with oil.” No other oil is used in preparing them.

The Radbaz supports this supposition, explaining that if the wafers were smeared before they were baked, they would not absorb the oil.

I.e., those fried in a deep frying pan and a flat frying-pan or the two types baked in an oven. Excluded is only the flour offering which is presented without being baked or cooked.

Menachot 76a derives this from a comparison to the thanksgiving offering. See Chapter 9, Halachot 17-18.

For even a thanksgiving offering is acceptable if its loaves are less than the required number (ibid.:22).

These four types of meal-offerings. Again, a flour offering is excluded.

Menachot, loc. cit., 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).

For their meal-offerings are consumed entirely by the altar’s pyre. Meal-offerings brought by females of the priestly family are broken into pieces.

For making them any smaller would make them appear insignificant.

Note, however, Chapter 17, Halachah 6, which states that the offering must not be so large that it could not be mixed with its oil.

As required by Chapter 12, Halachah 6.

Hilchot Pesulei HaMukdashim 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.

Menachot 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.

I.e., as the optimum manner to perform the mitzvah.

As stated in Hilchot Beit HaBechirah 1:18, a sacred utensil may not be made of wood, bone, stone, or glass, only of metal.

Placing it in the sacred vessel with the intent to consecrate it brings about its consecration. See Chapter 2, Halachah 9, Hilchot Pesulei HaMukdashim 3:20.

As described in Halachah 5.

Or fried, i.e., any of the other types of meal offerings.

See Halachot 6-10.

I.e., up until this point, the services could have been performed by a non-priest. From this stage onward, they must be performed by a priest. See Chapter 12, Halachah 23.

I.e., he touches the altar’s corner with the utensil. He does not have to have the flour itself touch the corner (Kessef Mishneh).

So that it will not be mixed with the flour taken in the handful (Sotah 14b).

Although the handful of flour was consecrated together with the other flour, it should be consecrated again now that it has become a separate entity.

Although placing the handful of flour in two utensils is unacceptable, it does not disqualify it.

As required by Hilchot Issurei Mizbeiach 5:23.

I.e., he should empty the flour from the sacred vessel over the pyre.

We have mentioned flour, because taking a full handful - but only a handful, not more and not less - of flour can be easily pictured. In truth, however, an exact handful must also be taken from those meal offerings that were already baked and that is much harder to picture.

On the basis of Menachot 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.

The Ra’avad (in his gloss to the Sifra) 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.

I.e., closing his fingers over themselves and not over the palm of his hand and thus collected only a small amount of flour (Rav Yosef Corcus).

Instead of from the middle (Radbaz). There are also other interpretations to these concepts.

Menachot 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.

And thus the handful was overflowing.

In modem measure, approximately 28 cc according to Shiurei Torah.

For Leviticus 2:2 states that “a full handful” must be offered. Thus if one cannot bring a portion of the handful, it is disqualified and should not be brought at all (Menachot 27a).

I.e., the offering should not be brought unless both are included.

Both are necessary because Leviticus 2:2 mentions the “full handful of flour” and “all of its frankincense.” This emphasis is repeated in Leviticus 6:8, indicating that it is an absolute requirement.

I.e., if one does not bring the entire amount, one should not bring the offering at all.

Halachah 5; Chapter 12, Halachah 7.