Menachot 90a

אִי לָא חֲזוּ לְעוֹלַת חוֹבָה קׇרְבִי לְעוֹלַת נְדָבָה, אֶלָּא הָכָא, אִי לָא מוֹקְמֵית לֵיהּ בְּמִילְּתֵיהּ – אֲשַׁם נְדָבָה מִי אִיכָּא?

therefore, even if they are no longer fit to be sacrificed as obligatory burnt offerings, for which they were originally consecrated, having now been slaughtered not for their own sake they can still be sacrificed as voluntary burnt offerings, without the need to fulfill the additional conditions that originally applied to them. But here, with regard to the guilt offering of a leper, if you do not maintain it in accordance with its original status and require it to be brought together with its libations, it can no longer be considered a guilt offering at all, as is there a voluntary guilt offering?

תַּנְיָא כְּוָותֵיהּ דְּרַבִּי יוֹחָנָן: אֲשַׁם מְצוֹרָע שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ, אוֹ שֶׁלֹּא נָתַן מִדָּמוֹ עַל גַּבֵּי בְּהוֹנוֹת – הֲרֵי זוֹ עוֹלָה לְגַבֵּי מִזְבֵּחַ, וְטָעוּן נְסָכִים, וְצָרִיךְ אָשָׁם אַחֵר לְהַתִּירוֹ.

The Gemara notes that it is taught in a baraita in accordance with the opinion of Rabbi Yoḥanan: In the case of a guilt offering of a leper that one slaughtered not for its own sake, or in a case where one did not place some of its blood upon the leper’s right thumb and big toe, this guilt offering is still brought up upon the altar and requires libations, i.e., a meal offering and wine-libation; but since it was sacrificed incorrectly, the leper needs to bring another guilt offering to permit him to partake of offerings.

מַתְנִי׳ כׇּל מִדּוֹת שֶׁבַּמִּקְדָּשׁ הָיוּ נִגְדָּשׁוֹת, חוּץ מִשֶּׁל כֹּהֵן גָּדוֹל, שֶׁהָיָה גּוֹדְשָׁהּ לְתוֹכָהּ.

MISHNA: All measuring vessels that were in the Temple were such that they held the volume that they measured when their contents were heaped above the rim, except for the measuring vessel used to measure the flour for the griddle-cake offering of the High Priest, as its heaped measure, i.e., the quantity of flour held by a tenth of an ephah measuring vessel when heaped, was contained within its walls when the flour was leveled with the rim. This was due to the fact that the measuring vessel for the griddle-cake offering was slightly larger than the tenth of an ephah measuring vessel.

מִדֹּת הַלַּח, בֵּירוּצֵיהֶן קֹדֶשׁ; וּמִדֹּת הַיָּבֵשׁ, בֵּירוּצֵיהֶן חוֹל.

With regard to measuring vessels for liquids, their overflows, i.e., that which flows onto the outside of vessel’s walls, are sacred, but with regard to measuring vessels for dry substances, their overflows are non-sacred.

רַבִּי עֲקִיבָא אוֹמֵר: מִדֹּת הַלַּח קֹדֶשׁ, לְפִיכָךְ בֵּירוּצֵיהֶן קֹדֶשׁ. מִדֹּת הַיָּבֵשׁ חוֹל, לְפִיכָךְ בֵּירוּצֵיהֶן חוֹל. רַבִּי יוֹסֵי אוֹמֵר: לֹא מִשּׁוּם זֶה, אֶלָּא שֶׁהַלַּח נֶעֱקָר וְהַיָּבֵשׁ אֵינוֹ נֶעֱקָר.

Rabbi Akiva says that the reason for this difference is that since the measuring vessels for liquids are themselves sacred, therefore their overflows are sacred, and since the measuring vessels for dry substances are non-sacred, therefore their overflows are non-sacred. Rabbi Yosei says: The difference is not due to that factor. Rather, it is because the overflow of liquid was originally inside the vessel, where it became consecrated, and was then displaced, whereas the overflow of a dry substance was not displaced from inside the vessel, so it had not become consecrated.

גְּמָ׳ מַנִּי? אִי רַבִּי מֵאִיר – חַד גָּדוּשׁ הֲוָה, אִי רַבָּנַן – חַד מָחוּק הֲוָה.

GEMARA: The mishna and Gemara on 87a cite a dispute between the Rabbis and Rabbi Meir concerning the number and nature of the measuring vessels used for dry substances. In light of that dispute, the Gemara asks: In accordance with whose opinion is the mishna here? If you suggest it is in accordance with the opinion of Rabbi Meir, that is difficult: He holds that there were two measuring vessels that held a tenth of an ephah, but only one of them was such that it held its measure when heaped; the other one held its measure when leveled. And if you suggest it is in accordance with the opinion of the Rabbis, that is difficult: They hold there was only one measuring vessel that held a tenth of an ephah, and it held its measure when leveled. How can the mishna state that all measuring vessels in the Temple were heaped?

אָמַר רַב חִסְדָּא: לְעוֹלָם רַבִּי מֵאִיר, וּמַאי ״כׇּל מִדּוֹת״? כָּל מְדִידוֹת.

Rav Ḥisda said: Actually, the mishna is in accordance with the opinion of Rabbi Meir that only one of two measuring vessels that held a tenth of an ephah was such that it held its measure when heaped. And what does the mishna mean when it states: All measuring vessels [ kol middot ] in the Temple were heaped? It means that that all measurements [ kol medidot ] performed with that measuring vessel were done when its contents were heaped above its rim.

מִדֹּת הַלַּח בֵּירוּצֵיהֶן קֹדֶשׁ, בְּמַאי קָא מִיפַּלְגִי?

§ The mishna discusses the status of overflows: The first tanna states simply that with regard to measuring vessels for liquids, their overflows are sacred, but with regard to measuring vessels for dry substances, their overflows are non-sacred. Rabbi Akiva explains that this distinction is a function of whether the measuring vessel is itself sacred. Rabbi Yosei explains it is function of whether the overflow had initially been inside the vessel. The Gemara asks: With regard to what matter do these three tanna’im disagree?

תַּנָּא קַמָּא סָבַר: מִדַּת הַלַּח נִמְשְׁחָה, בֵּין מִבִּפְנִים בֵּין מִבַּחוּץ; מִדַּת יָבֵשׁ נִמְשְׁחָה מִבִּפְנִים, וְלֹא נִמְשְׁחָה מִבַּחוּץ.

The Gemara explains: The first tanna holds that the measuring vessels for liquid items, e.g., wine for libations and oil, were anointed and thereby consecrated both on the inside and on the outside. Therefore, the overflow is consecrated as it comes in contact with the outside of the vessel’s walls. The measuring vessels for dry items, such as the flour for meal offerings, were anointed and consecrated only on the inside, but were not anointed on the outside. Therefore, the overflow is not consecrated when it comes into contact with the outside of the vessel’s walls.

וְרַבִּי עֲקִיבָא סָבַר: מִדַּת הַלַּח נִמְשְׁחָה בֵּין מִבִּפְנִים בֵּין מִבַּחוּץ, מִדַּת יָבֵשׁ לֹא נִמְשְׁחָה כׇּל עִיקָּר.

And Rabbi Akiva, who states the difference is due to whether the vessel is sacred or non-sacred, holds that the measuring vessels for liquid items were anointed on the inside and were not anointed on the outside, whereas the measuring vessels for dry items were not anointed at all, and they remained non-sacred and so could not consecrate the overflow.

וְרַבִּי יוֹסֵי סָבַר: אִידֵּי וְאִידֵּי נִמְשְׁחָה מִבִּפְנִים וְלֹא נִמְשְׁחָה מִבַּחוּץ, וְהָכָא הַיְינוּ טַעְמָא – דְּלַח נֶעֱקָר וּמִגַּוֵּוהּ דְּמָנָא קָא אָתֵי, וְהַיָּבֵשׁ אֵינוֹ נֶעֱקָר.

And Rabbi Yosei holds that this and that, i.e., both types of measuring vessels, were anointed only on the inside but were not anointed on the outside, and so here, this is the reason behind whether the overflow was sacred: As the overflow of liquid was originally inside the vessel and was then displaced, and it comes from the inside of the vessel, it is therefore consecrated. But the overflow of a dry substance was not originally inside the vessel and then displaced, and so it is never consecrated.

וְכִי נֶעֱקָר מַאי הָוֵי? גַּבְרָא לְמַאי דִּצְרִיךְ קָא מְכַוֵּין.

The Gemara questions this explanation of Rabbi Yosei’s opinion: But even if the overflow was previously inside the vessel and then displaced, what of it? A person intends to consecrate only that which he requires, and so even if the overflow had been inside the vessel it would not have been consecrated.

אָמַר רַב דִּימִי בַּר שִׁישְׁנָא מִשְּׁמֵיהּ דְּרַב, זֹאת אוֹמֶרֶת, כְּלֵי שָׁרֵת מְקַדְּשִׁין שֶׁלֹּא מִדַּעַת. רָבִינָא אָמַר: לְעוֹלָם אֵימָא לָךְ, כְּלֵי שָׁרֵת אֵין מְקַדְּשִׁין אֶלָּא מִדַּעַת, וּגְזֵרָה שֶׁמָּא יֹאמְרוּ מוֹצִיאִין מִכְּלֵי שָׁרֵת לְחוֹל.

Rav Dimi bar Shishna said in the name of Rav: That is to say that service vessels consecrate their contents even without the intent of the person using them. Ravina said: Actually, I will say to you that service vessels consecrate their contents only with the intent of the person using them, and by Torah law the overflows are not sacred. But the Sages issued a decree to regard them as sacred, lest people say that one may transfer a substance that has been consecrated in a service vessel to non-sacred status.

מוֹתֵיב רַבִּי זֵירָא: סִידֵּר אֶת הַלֶּחֶם וְאֶת הַבָּזִיכִין לְאַחַר הַשַּׁבָּת, וְהִקְטִיר אֶת הַבָּזִיכִין בַּשַּׁבָּת – פְּסוּלָה. כֵּיצַד יַעֲשֶׂה? יַנִּיחֶנּוּ לַשַּׁבָּת הַבָּאָה, שֶׁאֲפִילּוּ הוּא עַל שֻׁלְחָן יָמִים רַבִּים – אֵין בְּכָךְ כְּלוּם.

Rabbi Zeira raised an objection to this explanation from a mishna (100a): Each Shabbat, new shewbread and bowls of frankincense were arranged on the Table in the Sanctuary. They remained there until the following Shabbat, at which point the frankincense was burned, thereby permitting the shewbread to be eaten. If the priest arranged the bread and the bowls of frankincense on the Table after Shabbat, during the week, and then he burned the frankincense in the bowls on the Shabbat at the end of that week, the bread is disqualified, as it had not been on the Table for a full seven days from one Shabbat to the next. How then should one proceed to prevent the disqualification? He should leave the bread on the Table until the following Shabbat, as even if it remained on the Table for many days, there is nothing wrong with that, provided that it is there for at least seven days. The frankincense may then be burned and it will permit the bread to be eaten.

וְאַמַּאי? הָתָם נָמֵי לֵימָא: גְּזֵירָה, שֶׁמָּא יֹאמְרוּ: מַפְקִידִין בִּכְלֵי שָׁרֵת!

Rabbi Zeira explains his objection: But why is it permitted to leave the bread on the Table for more than seven days? There too, let us say that the Sages issued a decree disqualifying the bread lest people say that one can store sacred items in a service vessel overnight and that will prevent them becoming disqualified. Evidently, the Sages did not issue such decrees, and it follows that also with regard to using the measuring vessels they did not issue a decree.

פְּנִים אַחוּץ קָא רָמֵית?! פְּנִים – לָאו כּוּלֵּי עָלְמָא יָדְעִי, חוּץ – כּוּלֵּי עָלְמָא יָדְעִי.

The Gemara rejects this claim: Are you raising a contradiction between a rite performed inside the Sanctuary, i.e., the arrangement of the shewbread, and a rite performed outside the Sanctuary, i.e., using the measuring vessels? Since in the case of a rite performed inside the Sanctuary not everyone is aware of what is happening, there is no concern that people will misinterpret what is going on and so there is no need to issue a decree concerning it. In the case of a rite performed outside the Sanctuary everyone is aware of what is happening, and there is a need to issue a decree to prevent people from drawing mistaken conclusions.

תְּנַן הָתָם: מוֹתַר נְסָכִים לְקֵיץ הַמִּזְבֵּחַ.

§ The Gemara continues to discuss the overflow of measures. We learned in a mishna there ( Shekalim 10b): The surplus libations were sold and the proceeds used to purchase supplementary offerings of the altar [ keitz hamizbe’aḥ ].

מַאי ״מוֹתַר נְסָכִים״?

The Gemara asks: What is the meaning of: Surplus libations?

רַבִּי חִיָּיא בַּר יוֹסֵף אָמַר: בֵּירוּצֵי מִדּוֹת. רַבִּי יוֹחָנָן אָמַר: כְּאוֹתָהּ שֶׁשָּׁנִינוּ: הַמְקַבֵּל עָלָיו לְסַפֵּק סְלָתוֹת מֵאַרְבַּע וְעָמְדוּ בְּשָׁלֹשׁ – יְסַפֵּק מֵאַרְבַּע,

Rabbi Ḥiyya bar Yosef says: It means the overflows of measuring vessels. Rabbi Yoḥanan says: Surplus libations are like that which we learned in another mishna ( Shekalim 13a): In the case of one who accepts upon himself to supply fine flour at four se’a for a sela , and its market price stood at three se’a for a sela , he is required to fulfill his commitment and supply fine flour at four se’a for a sela .