Halacha
הלכה א
הַמְּנָּחוֹת הֵם מִן הַקָּרְבָּנוֹת. וְהַמְּנָחוֹת הַבָּאוֹת בִּפְנֵי עַצְמָן וִאֵינָן בָּאוֹת מִשּׁוּם נְסָכִים. מֵהֶם מִנְחַת צִבּוּר. וּמֵהֶם מִנְחַת יָחִיד:
כסף משנה
1.
Meal-offerings are a type of sacrifice.1Sefer HaMitzvot (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 offerings2See Chapter 2, Halachah 1. include both communal meal-offerings and individual meal-offerings.הלכה ב
וְכָל הַמְּנָחוֹת סלֶת חִטִּין חוּץ מִמִּנְחַת סוֹטָה וְעֹמֶר הַתְּנוּפָה שֶׁהֵם מִן הַשְּׂעוֹרִים:
כסף משנה
2.
All of the meal-offerings are brought from fine wheat flour with the exception of the meal offering of a sotah,3A woman suspected of adultery. See Hilchot Sotah 3:12. and the omer with which tenufah is performed,4This refers to the omer offering which is brought on the second day of the Pesach holiday. See Hilchot Temidim UMusafim 7:3-12. which are brought from barley.הלכה ג
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:
כסף משנה
3.
There are three types of communal meal-offerings:a) the omer with which tenufah is performed.5This refers to the omer 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.6See ibid.:12.
b) the two breads offered on Shavuot.7See Hilchot Temidim UMusafim 8:1-16. They are called a meal-offering, but are not offered on the altar and are chametz.8Leavened bread in contrast to almost all the other meal-offerings that are unleavened. 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.9See Hilchot Temidim UMusafim 4:10-12; 5:5.
הלכה ד
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:
כסף משנה
4.
There are nine types of individual meal-offerings. They are all offered on the altar.10I.e., they are brought to the southwestern corner of the altar as described in Halachah 6 and a handful from them (or with regard to offerings brought by priests, the entire offering) is offered on the altar's pyre, as described in Halachah 9. They include:a) the meal-offering of a sinner when he is obligated to bring a sin-offering, but is financially incapable.11See Leviticus 5:11; Hilchot Shegagot 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.12A woman suspected of adultery. See Hilchot Sotah 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.13See Hilchot K'lei HaMikdash 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];14See Leviticus 6:13-15; Chapter 13, Halachot 2-4; Hilchot Temidim UMusafim 3:18. The above four offerings are obligatory. The five that follow are voluntary.
e) a meal-offering of fine flour.15See Leviticus 2:1; Chapter 13, Halachah 5. It is brought as either a vow or a pledge;16See Hilchot Nedarim 1:2 with regard to the distinction between these two types of commitments.
f) a flat-pan flour-offering.17See Leviticus 2:5; Chapter 13, Halachah 6. It is brought as either a vow or a pledge;
g) a deep-pan flour-offering.18See Leviticus 2:7; Chapter 13, Halachot 6-7. It is brought as either a vow or a pledge;
h) a flour-offering baked in an oven.19See Leviticus 2:4; Chapter 13, Halachah 8. It is brought as either a vow or a pledge;
i) an offering of wafers.20This offering is also baked in an oven, as stated in Chapter 13, Halachah 8. It is brought as either a vow or a pledge.
הלכה ה
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:
כסף משנה
5.
With regard to all of the meal-offerings that are brought to the altar, none may be less than an isaron,21An 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 isaronim22The offerings must, however, be of complete 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.
הלכה ו
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:
כסף משנה
6.
All of the meal-offerings23The Radbaz explains that this includes the meal offerings brought by priests even though a handful of flour is not removed from them. It does not, however, include the meal-offerings brought as part of the accompanying offerings. The rationale for the distinction is that this rite is required only for the meal-offerings that are brought as independent offerings, not for those that merely accompany other offerings. The showbread and the two loaves offered on Shavuos are not brought close to the altar, because they are not offered on the altar at all. that are brought to the altar must be brought close to the altar on its western side, facing the tip of its southwest corner.24Leviticus 6:7 states: "The sons of Aaron will bring it close, before God, towards the face of the altar." Sotah 14b interprets this as referring to the southwest corner of the altar." Tenufah25See Chapter 9, Halachah 7, where this rite is described. is not required for them with the exception of the meal-offering of a sotah26See Chapter 9, Halachah 16. and the omer [offering].27See Hilchot Temidim UMusafim 7:12. Both of them require both tenufah and being brought close to the altar.הלכה ז
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":
כסף משנה
7.
All of the meal-offerings that are brought to the altar28This term excludes the showbread and the two loaves offered on Shavuos, as mentioned above. require that oil and frankincense be placed upon them,29With the exception of the meal-offering of a sinner and a sotah, 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 log30A 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]31This represents the minimum. More oil is placed on certain offerings as mentioned in Halachah 8. and a handful of frankincense for every meal-offering whether it comprised one isaron or 60 isaronim32In contrast to the oil which is added proportionately to the flour, a uniform measure of frankincense is included for every meal offering. - [the latter measure is mentioned because] more than 60 isaronim are never brought in one container, as will be explained33See Chapter 17, Halachah 6. - with the exception of the meal-offering of jealously and the meal-offering of a sinner, as [Leviticus 5:11] states:34This verse applies to the meal-offering of a sinner. Similar statements are made with regard to the meal-offering brought by a sotah 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,35Sefer HaMitzvot (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."36Sefer HaMitzvot (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.הלכה ח
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:
כסף משנה
8.
If one placed [oil and/or frankincense on these offerings] and offered them,37The Rambam's understanding is that one is not liable unless he offers these meal-offerings on the altar after placing the oil and frankincense on them (Radbaz). he is liable for the oil individually and the frankincense individually.38For they are considered as independent prohibitions. If one placed a container holding oil or frankincense on the offering, he does not transgress,39Even if he offers the meal-offering on the altar in this manner (Radbaz). nor does he disqualify [the offerings].40If, however, he placed oil and/or frankincense directly on the meal-offering, he does disqualify it. Should one remove the frankincense after placing it upon the offering, the offering becomes acceptable again (Radbaz). Oil must be added to each of the initiation and chavitin meal-offerings, as will be explained.41Chapter 13, Halachah 2.הלכה ט
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:
כסף משנה
9.
A handful is taken42See Chapter 13, Halachah 13, for a description of how this handful is taken. from all of the meal-offerings that are brought to the altar.43The Radbaz states that this does not include the meal-offerings that are brought as part of the accompanying offerings, for they are offered on the altar in their entirety. 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]."44The passage from which the prooftext is taken speaks about the initiation offering and the High Priest's chavitin 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.הלכה י
הַכֹּהֶנֶת מִנְחָתָהּ נִקְמֶצֶת כְּמִנְחַת יִשְׂרָאֵל וּשְׁיָרֶיהָ נֶאֱכָלִין:
כסף משנה
10.
A handful is taken from a meal-offering brought by a woman of the priestly family45I.e., one unmarried, alternatively, one married to an Israelite as evident from Halachah 12 (Radbaz; Kessef Mishneh). as it is taken from the meal-offerings brought by Israelites and the remainder of it is eaten.46Sotah 23b derives this concept from the fact that the prooftext cited above uses a male term for priest.הלכה יא
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:
כסף משנה
11.
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.47I.e., since there is a doubt involved, the offering is treated with both the stringencies applying to one brought by priests and those applying to one brought by Israelites (Yevamot 99b).What is done? The handful alone is offered on the altar and the remainder is scattered over the ash heap.48Rashi (ibid. 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.
הלכה יב
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:
כסף משנה
12.
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],49For a woman will bring her offering from flour that belongs to her husband (Rashi, Sotah 23a). nor is it offered on the pyre in its entirety, because of the portion of the woman.50For she is bringing it for her atonement. 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.
הלכה יג
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:
כסף משנה
13.
A meal-offering may be consecrated by [placing the flour] in a container [even] while it is placed on the ground.51I.e., it need not be held by a priest. [Similarly,] the handful may be taken from a container [placed] on the ground, [but] the handful may not be consecrated52The consecration of the handful is discussed in Chapter 13, Halachah 12. in a container [placed] on the ground.53Menachot 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.
הלכה יד
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:
כסף משנה
14.
All of the meal-offerings that are brought to the altar are unleavened.54The only meal-offerings that are leavened are the two loaves brought on Shavuos and ten of the loaves brought for the thanksgiving offering and these are not brought to the altar. 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,55Although a sweetener may not be offered on the altar (Hilchot Issurei Mizbeiach 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.56Sefer HaMitzvot (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,57E.g., one allowed it to leaven while kneading it and then another baked it. is liable. One is liable for each act [that causes the remnants of the meal-offering to leaven].58As explained in the following halachah.הלכה טו
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:
כסף משנה
15.
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, 59Our translation is based on the Rambam's Commentary to the Mishnah (Menachot 5:2). one shaped the loaves in such a manner, or baked them in such a manner, he is liable for lashes,60Each of these acts carries liability individually, as the Rambam proceeds to explain. 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.הלכה טז
הִנִּיחַ שְׂאוֹר עַל גַּבֵּי הָעִסָּה וְהָלַךְ וְיָשַׁב לוֹ וְנִתְחַמְּצָה מֵאֵלֶיהָ לוֹקֶה. שֶׁהַנָּחַת הַשְּׂאוֹר הוּא הַמַּעֲשֶׂה:
כסף משנה
16.
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.61And thus the person caused the dough to leaven.הלכה יז
תִּבֵּל הַשְּׁיָרִים בְּקֶצַח אוֹ בְּשֻׁמְשְׁמִין אוֹ בְּכָל מִינֵי תַּבְלִין וּשְׁמָנִים כְּשֵׁרָה. מַצָּה הִיא אֶלָּא שֶׁנִּקְרֵאת מַצָּה מְתֻבֶּלֶת:
כסף משנה
17.
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.62See Hilchot Chametz UMatzah 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.
הלכה יח
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:
כסף משנה
18.
A person who causes a meal-offering that was disqualified63Hilchot Pesulei HaMukdashim, 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,64Which disqualifies it, as evident from Chapter 11, Halachah 6. and he then caused it to leaven again after it was disqualified, he is not liable65For the second leavening. He is, however, liable for the first leavening (Rav Yosef Corcus). for lashes.66Although generally one who causes a meal-offering to leaven a second time is liable (Halachah 14), in this instance, since it was disqualified in the interim, he is exempt. 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.67It should not, however, be offered on the altar's pyre (but should be taken from the altar and discarded), because no leaven should be offered on the altar, as stated in Hilchot Issurei Mizbeiach 5:1 (Radbaz).
הלכה יט
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:
כסף משנה
19.
One who causes the showbread to become leaven is liable for lashes, for [the verse cited] states: "Any meal-offering."68And this also includes the showbread. The commentaries note that Menachot 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.69For the flour of the accompanying offerings should be mixed with oil, not water (Chapter 2, Halachah 4). And if it was mixed with the oil70Our translation is based on authoritative manuscripts and early printings of the Mishneh Torah. 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.71See Hilchot Chametz UMatzah 5:2.הלכה כ
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:
כסף משנה
20.
We do not soak the wheat kernels72In the Talmudic era, when preparing fine flour, the wheat kernels would be soaked and then ground in a mill so that the shell of coarse bran would be removed. See Hilchot Chametz UMatzah 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]73By private individuals. 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 ardent74Rashi (Pesachim 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.הלכה כא
כָּל הַמְּנָחוֹת הַנֶּאֱפוֹת נִלּוֹשׁוֹת בְּפוֹשְׁרִין וּמְשַׁמְּרָן שֶׁלֹּא יַחְמִיצוּ. הוֹאִיל וְלִישָׁתָן וַאֲפִיָּתָן בִּפְנִים בָּעֲזָרָה אַנְשֵׁי פְּנִים זְרִיזִין הֵן:
כסף משנה
21.
All of the meal-offerings that are baked should be mixed with lukewarm water75Even though lukewarm water will serve as a catalyst to cause the dough to leaven faster (Hilchot Chametz UMatzah 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.76And will not allow the flour to leaven.הלכה כב
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':
כסף משנה
22.
In the place where the sacrifices of the most sacred order are cooked, the meal-offerings are baked,77For their status is the same. 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...."הלכה כג
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:
כסף משנה
23.
The grinding and the sifting [of the flour] for the meal-offerings is performed outside [the Temple Courtyard],78See Chapter 13, Halachah 12; Hilchot Temidim UMusafim 3:19. while the mixing of the dough, the kneading, and the baking are performed inside.79Exceptions to this general principle were the showbread and the two loaves offered on Shavuos which were also kneaded outside the Temple Courtyard, as stated in Hilchot Temidim UMusafim 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.80See Hilchot Pesulei HaMukdashim 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.81For anything placed in a sacred utensil becomes sanctified, as stated in Hilchot K'lei HaMikdash 1:19. The oven in the Temple Courtyard was made of metal.82Zevachim 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.