Menachot 11a

אוֹ קוֹרֶט לְבוֹנָה – פָּסוּל. כֹּל הָנֵי לְמָה לִי?

or a pinch of frankincense emerged in his hand, the meal offering is unfit, as the handful lacks a full measure on account of these items. The Gemara asks: Why do I need all these examples? Any one of them would convey the fact that the handful must contain a full measure.

צְרִיכָא, דְּאִי תְּנָא צְרוֹר – מִשּׁוּם דְּלָאו בַּת הַקְרָבָה הִיא, אֲבָל מֶלַח דְּבַת הַקְרָבָה הִיא – אֵימָא תִּתַּכְשַׁר.

The Gemara explains: All of the cases are necessary. Because if the mishna had taught only the example of a stone, it might have been thought that only a stone diminishes the measure of the handful, because it is not fit for sacrifice. But with regard to salt, which is fit for sacrifice, as the priest places salt on the handful before burning it upon the altar, one might say that the handful should be fit, as the salt should not subtract from the handful’s measure.

וְאִי תְּנָא מֶלַח, דְּלָא אִיקְּבַע בַּהֲדֵי מִנְחָה מֵעִיקָּרָא (שֶׁאֵינוֹ מוֹלֵחַ אֶלָּא הַקּוֹמֶץ בִּלְבַד), אֲבָל לְבוֹנָה דְּאִיקְּבַע בַּהֲדֵי מִנְחָה מֵעִיקָּרָא – אֵימָא תִּתַּכְשַׁר, קָא מַשְׁמַע לַן.

And if the mishna had taught only the example of salt, it might have been thought that the salt diminishes the handful’s measure as it was not initially fixed together with the entire meal offering. The reason is that the priest salts the handful alone. But with regard to the frankincense, which was initially fixed together with the entire meal offering, i.e., it is placed upon the meal offering before the priest removes a handful from it, one might say that the handful should be fit and the frankincense should not diminish from the handful’s measure. Therefore, the mishna teaches us that in any of these instances the meal offering is unfit.

מִפְּנֵי שֶׁאָמְרוּ: הַקּוֹמֶץ הֶחָסֵר אוֹ הַיָּתֵר פָּסוּל. מַאי אִירְיָא מִשּׁוּם חָסֵר וְיָתֵר? וְתִיפּוֹק לֵיהּ מִשּׁוּם חֲצִיצָה! אָמַר רַבִּי יִרְמְיָה: מִן הַצַּד.

§ The mishna teaches that if a stone, or a grain of salt, or a pinch of frankincense emerged in the priest’s hand together with the handful, the meal offering is unfit due to the fact that the Sages said: The handful that is lacking or that is outsized is unfit. The Gemara asks: Why does the tanna explain that the offering is not valid specifically because it is lacking or outsized? But let the tanna derive that such a handful is not valid due to the fact that there is an interposition between the priest’s hand and the handful. Rabbi Yirmeya says: Since there are certain instances where these items do not interpose between one’s hand and the handful, e.g., when they are located on the side of the handful, the mishna teaches that they disqualify the handful due to the fact that they reduce its measure.

אֲמַר לֵיהּ אַבָּיֵי לְרָבָא: כֵּיצַד קוֹמְצִין? אֲמַר לֵיהּ: כִּדְקָמְצִי אִינָשֵׁי. אֵיתִיבֵיהּ: זוֹ זֶרֶת, זוֹ קְמִיצָה.

§ Abaye said to Rava: How do the priests properly remove the handful from a meal offering? Rava said to him: They remove it as people normally remove handfuls, by folding all of their fingers over the palm of the hand. Abaye raised an objection to Rava from a baraita discussing the mitzva function of each of the fingers: This small finger is for measuring a span (see Exodus 28:16), i.e., the distance between the thumb and the little finger. This fourth finger is used for removal of a handful from the meal offering, i.e., the measurement of a handful begins from this finger, as the priest removes a handful by folding the middle three fingers over his palm.

זוֹ אַמָּה, זוֹ אֶצְבַּע, זוֹ גּוּדָל.

Furthermore, this middle finger is used for measuring a cubit, the distance from the elbow to the tip of the middle finger. This forefinger, next to the thumb, is the finger used to sprinkle the blood of offerings on the altar. And finally, this thumb is the one on which the blood and oil is placed during the purification ritual of a leper (see Leviticus 14:17). Evidently, the little finger is not used in the removal of a handful.

אֶלָּא לְהַשְׁווֹת, (כְּלוֹמַר, קוֹמֵץ מְלֹא הַיָּד כְּדֵי שֶׁלֹּא יְהֵא חָסֵר, וְאַחַר כָּךְ מוֹחֵק בְּאֶצְבַּע קְטַנָּה מִלְּמַטָּה).

The Gemara responds: The little finger is used only for the purposes of leveling the handful, that is to say, the priest first removes a handful with a full hand, i.e., all of his fingers, so that it should not be lacking in measure, and then he wipes away the protruding flour with his little finger from the bottom, and with his thumb from the top.

הֵיכִי עָבֵיד? אָמַר רַב זוּטְרָא בַּר טוֹבִיָּה, אָמַר רַב: חוֹפֶה שְׁלֹשׁ אֶצְבְּעוֹתָיו, עַד שֶׁמַּגִּיעַ עַל פַּס יָדוֹ, וְקוֹמֵץ.

The Gemara asks: How is the removal of the handful performed? Rav Zutra bar Toviyya says that Rav says: When the priest places his hand in the meal offering, he bends his middle three fingers until the tips of his fingers reach over the palm of his hand, and he then removes the handful.

תַּנְיָא נָמֵי הָכִי: ״מְלֹא קֻמְצוֹ״ – יָכוֹל מְבוֹרָץ? תַּלְמוּד לוֹמַר ״בְּקֻמְצוֹ״.

The Gemara notes that this is also taught in a baraita . From the verse that states: “And he shall remove from there his handful” (Leviticus 2:2), one might have thought that the handful should be overflowing. Therefore, another verse states: “And he shall take up from it with his handful [ bekumtzo ]” (Leviticus 6:8). The prefix that means “with” can also mean: In, indicating that the proper measure of a handful is that which is contained within one’s fingers alone.

אִי בְּקֻמְצוֹ, יָכוֹל בְּרָאשֵׁי אֶצְבְּעוֹתָיו? תַּלְמוּד לוֹמַר: ״מְלֹא קֻמְצוֹ״, הָא כֵּיצַד? חוֹפֶה שְׁלֹשׁ אֶצְבְּעוֹתָיו עַל פַּס יָדוֹ וְקוֹמֵץ.

The baraita continues: If the measurement of a handful is determined by the term “with his handful,” one might have thought that the priest removes a handful with his fingertips, i.e., that a handful consists of that which the priest removes by folding his fingers onto themselves. Therefore, the verse states: “His handful,” indicating that the handful must be full and not merely that which is contained within his fingers. How so? He scoops by closing his three fingers over the palm of his hand, and in this way takes a handful from the flour of the meal offering.

בְּמַחֲבַת וּבְמַרְחֶשֶׁת, מוֹחֵק בְּגוּדָלוֹ מִלְּמַעְלָה וּבְאֶצְבָּעוֹ קְטַנָּה מִלְּמַטָּה, וְזוֹ הִיא עֲבוֹדָה קָשָׁה שֶׁבַּמִּקְדָּשׁ.

The baraita continues: In the case of a pan meal offering and that of a deep-pan meal offering, when the flour was fried before being scooped and was therefore hard, the priest wipes away with his thumb any flour that was overflowing above his handful, and with his little finger he wipes away the flour that was pushing out below. And this precise taking of the handful of a meal offering is the most difficult sacrificial rite in the Temple, as the priest must wipe away any protruding elements without removing any flour from the handful itself.

זֶהוּ וְתוּ לָא? וְהָאִיכָּא מְלִיקָה, וְהָאִיכָּא חֲפִינָה! אֶלָּא זוֹ הִיא אַחַת מֵעֲבוֹדוֹת קָשׁוֹת שֶׁבַּמִּקְדָּשׁ.

The Gemara asks: This one is the hardest sacrificial rite, and no other? But isn’t there pinching the nape of the neck of a bird offering, which is also considered extremely difficult to perform, and isn’t there the scooping of the handful of incense by the High Priest on Yom Kippur, another rite that is extremely difficult to perform? Rather, the baraita means that this taking of the handful of a meal offering is one of the most difficult sacrificial rites in the Temple.

אָמַר רַב פָּפָּא: פְּשִׁיטָא לִי, ״מְלֹא קֻמְצוֹ״ כִּדְקָמְצִי אִינָשֵׁי. בָּעֵי רַב פָּפָּא: קָמַץ בְּרָאשֵׁי אֶצְבְּעוֹתָיו, מַאי?

Rav Pappa said: It is obvious to me that the term “his handful” means that the removal of the handful from a meal offering should be performed ab initio in the manner that people usually remove a handful, with their fingertips angled to the side. Rav Pappa raises a dilemma: What is the halakha if the priest removed a handful with his fingertips, i.e., if he placed his hand horizontally over the meal offering and filled his palm with flour by closing his fingers to his palm? Does this disqualify the taking of the handful or not?

מִן הַצְּדָדִין, מַאי? מִמַּטָּה לְמַעְלָה, מַאי? תֵּיקוּ.

Similarly, if the priest took a handful from the sides, by passing the back of his hand back and forth over the flour in the vessel so that the flour collected in his palm by way of the side of his palm, what is the halakha ? Furthermore, if he took the handful with the back of his hand placed downward in the vessel, and with his fingers he collected the flour upward into his palm, what is the halakha ? Are the handfuls removed in this manner fit for sacrifice? The Gemara states: These dilemmas shall stand unresolved.

אָמַר רַב פָּפָּא: פְּשִׁיטָא לִי, ״מְלֹא חׇפְנָיו״ כִּדְחָפְנִי אִינָשֵׁי. בָּעֵי רַב פָּפָּא: חָפַן בְּרָאשֵׁי אֶצְבְּעוֹתָיו מַהוּ? מִן הַצְּדָדִין מַהוּ? חָפַן בְּזוֹ וּבָזוֹ וְקֵרְבָן זוֹ אֵצֶל זוֹ מַהוּ? תֵּיקוּ.

Rav Pappa said: It is obvious to me that when the Torah states: “His handful” (Leviticus 16:12), in the context of the scooping of handfuls of incense by the High Priest on Yom Kippur, it means in the manner that people usually scoop a handful, by placing the backs of their hands into the vessel and bringing their hands together. Rav Pappa raises a dilemma: What is the halakha if the High Priest scooped a handful with his fingertips? What is the halakha if he took a handful from the sides? What is the halakha if he scooped a handful with this hand and with that hand separately and then brought them together? The Gemara states: These dilemmas shall stand unresolved.

בָּעֵי רַב פָּפָּא: דַּבְּקֵיהּ לְקוֹמֶץ בְּדַפְנֵיהּ דְּמָנָא, מַאי? תּוֹךְ כְּלִי בָּעֵינַן, וְהָאִיכָּא, אוֹ דִלְמָא הַנָּחָה בְּתוֹכוֹ בָּעֵינַן, וְלֵיכָּא? תֵּיקוּ.

Rav Pappa raises yet another dilemma: If the priest took the handful from the vessel containing the meal offering and stuck the handful onto the side of the second vessel in order to sanctify it, i.e., the handful was not placed directly into the vessel, what is the halakha ? Do we require that the handful be inside the vessel, and that is the case here? Or perhaps we require that the handful be placed properly inside the vessel, and that is not the case in this instance. No answer is found, and the Gemara concludes: The dilemma shall stand unresolved.

בָּעֵי מָר בַּר רַב אָשֵׁי: הַפְכֵיהּ לְמָנָא, וְדַבְּקֵיהּ לְקוֹמֶץ בְּאַרְעִיתָא דְּמָנָא, מַאי? הַנָּחָה בְּתוֹכוֹ בָּעֵינַן, וְהָאִיכָּא, אוֹ דִלְמָא כְּתִיקְנוֹ בָּעִינַן, וְלֵיכָּא? תֵּיקוּ.

Mar bar Rav Ashi raises a similar dilemma: If the priest overturned the vessel and stuck the handful to the underside of the vessel, in a case where there was an indentation on the underside, what is the halakha ? Do we require that the handful be placed inside the vessel, and that requirement is fulfilled here, as the handful is within the indentation? Or perhaps we require that it be placed properly in the vessel, and that is not the case here. The Gemara states: The dilemma shall stand unresolved.

מַתְנִי׳ כֵּיצַד הוּא עוֹשֶׂה? פּוֹשֵׁט אֶת אֶצְבְּעוֹתָיו עַל פַּס יָדוֹ. רִיבָּה שַׁמְנָהּ, חִסֵּר שַׁמְנָהּ, חִיסֵּר לְבוֹנָתָהּ – פְּסוּלָה.

MISHNA: How does the priest perform the removal of a handful? He extends his fingers onto the palm of his hand. If one increased its oil, decreased its oil, or decreased its frankincense, beyond the appropriate measures, the meal offering is unfit.

גְּמָ׳ הֵיכִי דָמֵי רִיבָּה שַׁמְנָהּ? אָמַר רַבִּי אֱלִיעֶזֶר: כְּגוֹן שֶׁהִפְרִישׁ לָהּ שְׁנֵי לוּגִּין. וְלוֹקְמַהּ כְּגוֹן דְּעָרֵיב בָּהּ שֶׁמֶן דְּחוּלִּין וָשֶׁמֶן דַּחֲבֶירְתַּהּ!

GEMARA: What are the circumstances of a case where the meal offering is disqualified due to the fact that one increased its oil? Rabbi Eliezer says: The circumstances are a case where he separated two log of oil for the meal offering instead of one log , and mixed them into a tenth of an ephah of flour. The Gemara raises a difficulty: And let Rabbi Eliezer interpret the mishna as referring to a case where he mixed non-sacred oil or the oil of another meal offering into the meal offering.

וְכִי תֵּימָא, שֶׁמֶן דְּחוּלִּין וָשֶׁמֶן דַּחֲבֶירְתַּהּ לָא פָּסֵל, מַתְקֵיף לַהּ רַב זוּטְרָא בַּר טוֹבִיָּה: אֶלָּא מֵעַתָּה, מִנְחַת חוֹטֵא דְּפָסֵל בָּהּ שֶׁמֶן, הֵיכִי מַשְׁכַּחַתְּ לַהּ?

And if you would say that non-sacred oil and the oil of another meal offering do not disqualify a meal offering, Rav Zutra bar Toviyya objects to this claim: If that is so, then with regard to the meal offering of a sinner, of which it is stated (59b) that oil disqualifies it, how can you find the circumstances where it is in fact disqualified?

אִי דִּידַהּ – הָא לֵית לַהּ, אִי דְּחוּלִּין וְדַחֲבֶירְתַּהּ – הָא אָמְרַתְּ לָא פָּסֵל, (וְאִי אָמְרַתְּ דְּאַפְרֵישׁ לֵהּ שֶׁמֶן – כֵּיוָן דְּלֵית לֵהּ שֶׁמֶן כְּלָל, חוּלִּין נִינְהוּ).

Rav Zutra bar Toviyya elaborates: If you suggest that he mixed its own oil into the flour, such a case does not exist, as the meal offering of a sinner does not have any oil. If he mixed non-sacred oil or that of another meal offering into the flour, the meal offering should not be disqualified, as you said that such oil does not disqualify a meal offering. And if you would say that he designated oil for his meal offering and mixed it into the flour despite the Torah prohibition against mixing oil into it, I say that since the meal offering of a sinner does not have oil at all, any oil that he separates and mixes into it is considered non-sacred, and you have already said that non-sacred oil does not disqualify a meal offering.

וְרַבִּי אֱלִיעֶזֶר לָא מִיבַּעְיָא קָאָמַר: לָא מִיבַּעְיָא דְּחוּלִּין וְדַחֲבֶירְתַּהּ דְּפָסֵיל, אֲבָל הִפְרִישׁ לָהּ שְׁנֵי לוּגִּין, הוֹאִיל וְהַאי חֲזֵי לֵיהּ וְהַאי חֲזֵי לֵיהּ, אֵימָא לָא לִיפְּסִיל – קָא מַשְׁמַע לַן.

The Gemara responds: In fact, non-sacred oil and the oil of another meal offering do disqualify a meal offering, and Rabbi Eliezer is speaking utilizing the style of: It is not necessary, as follows: It is not necessary to say that non-sacred oil and the oil of another meal offering disqualify a meal offering. But in a case where one separated two log for his meal offering, since this first log is fit for the meal offering, and that second log is also fit for it, one might say that even when he mixes both log into the meal offering, it should not disqualify the meal offering. Therefore, Rabbi Eliezer teaches us that the meal offering is disqualified in this case as well.

וּמְנָא לֵיהּ לְרַבִּי אֱלִיעֶזֶר הָא? אָמַר רָבָא: מַתְנִיתִין קְשִׁיתֵיהּ, מַאי אִירְיָא דְּתָנֵי ״רִיבָּה שַׁמְנָהּ״? לִיתְנֵי ״רִיבָּה לָהּ שֶׁמֶן״! אֶלָּא הָא קָא מַשְׁמַע לַן, דְּאַף עַל גַּב דְּהִפְרִישׁ לָהּ שְׁנֵי לוּגִּין.

The Gemara asks: And from where does Rabbi Eliezer derive this conclusion? Rava said: The terminology of the mishna posed a difficulty for him, as one can ask: Why does the tanna specifically teach that the meal offering is disqualified if he increased its oil, which indicates that he increased it with oil belonging to the offering itself? Let the mishna teach simply: He increased the oil. Rather, this is what the mishna teaches us: That even though he initially separated two log of oil for the meal offering, its own oil disqualifies the offering when there is too much.

חִיסֵּר לְבוֹנָתָהּ. תָּנוּ רַבָּנַן: חָסְרָה וְעָמְדָה עַל קוֹרֶט אֶחָד – פְּסוּלָה, עַל שְׁנֵי קְרָטִין – כְּשֵׁרָה, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר: עַל קוֹרֶט אֶחָד – כְּשֵׁרָה, פָּחוֹת מִכָּאן – פְּסוּלָה.

§ The mishna teaches that if one decreased its frankincense beyond its appropriate measure, the meal offering is unfit. Concerning this, the Sages taught in a baraita : If one decreased its frankincense to the point that the amount stood at only one pinch, it is disqualified, but if the decreased amount stood at two pinches, it is fit; this is the statement of Rabbi Yehuda. Rabbi Shimon says: If the decreased amount stood at one pinch, it is fit; less than that, it is disqualified.