שְׁתֵּי מִדּוֹת שֶׁל יָבֵשׁ הָיוּ בַמִּקְדָּשׁ, עִשָּׂרוֹן, וַחֲצִי עִשָּׂרוֹן. רַבִּי מֵאִיר אוֹמֵר, עִשָּׂרוֹן, עִשָּׂרוֹן, וַחֲצִי עִשָּׂרוֹן. עִשָּׂרוֹן מֶה הָיָה מְשַׁמֵּשׁ, שֶׁבּוֹ הָיָה מוֹדֵד לְכָל הַמְּנָחוֹת. לֹא הָיָה מוֹדֵד, לֹא בְשֶׁל שְׁלשָׁה לְפַר, וְלֹא בְשֶׁל שְׁנַיִם לְאַיִל, אֶלָּא מוֹדְדָן עֶשְׂרוֹנוֹת. חֲצִי עִשָּׂרוֹן מֶה הָיָה מְשַׁמֵּשׁ, שֶׁבּוֹ הָיָה מוֹדֵד חֲבִתֵּי כֹהֵן גָּדוֹל, מֶחֱצָה בַּבֹּקֶר וּמֶחֱצָה בֵּין הָעַרְבָּיִם: Two sizes of measuring vessels for dry substances were used in the Temple for measuring flour for the meal offerings. One held a tenth of an ephah and the other held one-half of a tenth of an ephah. Rabbi Meir says: There were three measuring vessels; one that held a tenth of an ephah, another one that also held a tenth of an ephah, and a third one that held one-half of a tenth of an ephah. What purpose did the tenth of an ephah measuring vessel serve? It was the vessel with which one would measure flour for all the meal offerings. One would not measure the flour by using a measuring vessel of a size that held the entire volume of flour required at once, i.e., neither with a vessel of three-tenths of an ephah for the meal offering accompanying the sacrifice of a bull, nor with a vessel of two-tenths of an ephah for the meal offering accompanying the sacrifice of a ram. Rather, one measures the flour for them by repeatedly using the tenth of an ephah measuring vessel to measure the required number of tenths. What purpose did the one-half of a tenth of an ephah measuring vessel serve? It was the vessel with which one would measure the flour for the High Priest’s griddle-cake offering. A tenth of an ephah was required each day; he sacrificed half of it in the morning and the other half of it in the afternoon.
שֶׁבַע מִדּוֹת שֶׁל לַח הָיוּ בַמִּקְדָּשׁ. הִין, וַחֲצִי הַהִין, וּשְׁלִישִׁית הַהִין, וּרְבִיעִית הַהִין, לֹג, וַחֲצִי לֹג, וּרְבִיעִית לֹג. רַבִּי אֱלִיעֶזֶר בַּר צָדוֹק אוֹמֵר, שְׁנָתוֹת הָיוּ בַהִין, עַד כָּאן לְפַר, עַד כָּאן לְאַיִל, עַד כָּאן לְכֶבֶשׂ. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא הָיָה שָׁם הִין, וְכִי מֶה הָיָה הַהִין מְשַׁמֵּשׁ. אֶלָּא מִדָּה יְתֵרָה שֶׁל לֹג וּמֶחֱצָה הָיְתָה, שֶׁבָּהּ הָיָה מוֹדֵד לְמִנְחַת כֹּהֵן גָּדוֹל, לֹג וּמֶחֱצָה בַּבֹּקֶר וְלֹג וּמֶחֱצָה בֵּין הָעַרְבָּיִם: There were seven measuring vessels for liquids in the Temple. There was a vessel of one hin, i.e., twelve log. Three vessels were used to measure the oil and wine for the meal offerings and libations that accompanied the sacrifice of an animal. For a bull there was a vessel of one-half of a hin, i.e., six log; and for a ram there was one of one-third of a hin, i.e., four log; and for a lamb there was one of one-quarter of a hin, i.e., three log. In addition, there was a vessel that held one log to measure the oil for all standard meal offerings; and another one that held one-half of a log for measuring the water used in the rite of a woman suspected by her husband of having been unfaithful [sota] and also for the oil used in the loaves accompanying the thanks offering (see 88a); and another one that held one-quarter of a log for measuring the water used in the purification of a leper and also for the oil used in the wafers and loaves that the nazirite brings on the day that his term of naziriteship ends. Rabbi Eliezer, son of Rabbi Tzadok, says: It was not necessary to have several vessels of different sizes; rather, there were graduations [shenatot] on the vessel that held one hin indicating that until here is the quantity needed for the bull, and until here is the quantity needed for the ram, and until here is the quantity needed for the lamb. Rabbi Shimon says: There was no vessel there in the Temple that held one hin, as what purpose could a one-hin vessel serve? That volume of liquid was never used in an offering. Rather, there was an additional measuring vessel of one and a half log there, in the Temple, which completed the tally of seven vessels, with which one would measure the oil used for the griddle-cake meal offering of the High Priest; one and a half log were used in the morning and one and a half log in the afternoon.
רְבִיעִית מֶה הָיְתָה מְשַׁמֶּשֶׁת. רְבִיעִית מַיִם לִמְצֹרָע, וּרְבִיעִית שֶׁמֶן לְנָזִיר. חֲצִי לֹג מֶה הָיָה מְשַׁמֵּשׁ. חֲצִי לֹג מַיִם לְסוֹטָה. וַחֲצִי לֹג שֶׁמֶן לְתוֹדָה. וּבַלֹּג הָיָה מוֹדֵד לְכָל הַמְּנָחוֹת. אֲפִלּוּ מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, נוֹתֵן לָהּ שִׁשִּׁים לֹג. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אֲפִלּוּ מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, אֵין לָהּ אֶלָּא לֻגָּהּ, שֶׁנֶּאֱמַר (ויקרא יד), לְמִנְחָה וְלֹג שָׁמֶן. שִׁשָּׁה לְפַר, אַרְבָּעָה לְאַיִל, שְׁלשָׁה לְכֶבֶשׂ, שְׁלשָׁה וּמֶחֱצָה לַמְּנוֹרָה, מֵחֲצִי לֹג לְכָל נֵר: What purpose did the quarter-log measuring vessel serve? It was used to measure a quarter-log of water for the purification of the leper, and a quarter-log of oil for the wafers and loaves that the nazirite brings on the day that his term of naziriteship ends. What purpose did the half-log measuring vessel serve? It was used to measure a half-log of water for the rite of the sota and a half-log of oil for the three types of loaves of matza accompanying the thanks offering. And with the vessel of one log, one would measure the oil for all the standard meal offerings. Each tenth of an ephah of flour requires one log of oil. Accordingly, even if one brings a meal offering of sixty tenths of an ephah of flour, one adds to it sixty log of oil. Rabbi Eliezer ben Ya’akov says: Each meal offering, irrespective of its volume, even a meal offering of sixty tenths of an ephah of flour, requires only its single log of oil, as it is stated with regard to the offering brought by a poor leper on the day of his purification: “And a tenth of an ephah of fine flour mixed with oil for a meal offering, and a log of oil” (Leviticus 14:21). The juxtaposition of “a meal offering” with “a log of oil” teaches a principle for all meal offerings: Each offering requires only one log of oil. The mishna lists the quantities of oil and wine that were required for the meal offerings and libations that accompanied the sacrifice of an animal. Six log, i.e., one-half of a hin, for those of a bull; and four log, i.e., one-third of a hin, for those of a ram; and three log, i.e., one-quarter of a hin, for those of a lamb. In addition, three and a half log of oil were required for the Candelabrum, as there were seven lamps and a half-log was required for each lamp.
מְעָרְבִין נִסְכֵּי אֵילִים בְּנִסְכֵּי פָרִים, נִסְכֵּי כְבָשִׂים בְּנִסְכֵּי כְבָשִׂים, שֶׁל יָחִיד בְּשֶׁל צִבּוּר, שֶׁל יוֹם בְּשֶׁל אָמֶשׁ. אֲבָל אֵין מְעָרְבִין נִסְכֵּי כְבָשִׂים בְּנִסְכֵּי פָרִים וְאֵילִים. וְאִם בְּלָלָן אֵלּוּ בִפְנֵי עַצְמָן וְאֵלּוּ בִפְנֵי עַצְמָן, וְנִתְעָרְבוּ, כְּשֵׁרִין. אִם עַד שֶׁלֹּא בָלַל, פָּסוּל. הַכֶּבֶשׂ הַבָּא עִם הָעֹמֶר, אַף עַל פִּי שֶׁמִּנְחָתוֹ כְפוּלָה, לֹא הָיוּ נְסָכָיו כְּפוּלִין: Many animal offerings are brought together with a meal offering and a wine libation. These additions are collectively referred to as libations. One may mix together the libations of bulls with the libations of rams; the meal offerings may be mixed as they both share the same ratio of flour to oil, i.e., two log of oil for each tenth of an ephah of flour. Likewise, one may mix together the libations of lambs with the libations of other lambs, as the meal offerings both share the same ratio of three log of oil for each tenth of an ephah of flour. And one may mix together the libations of the offering of an individual with those of a communal offering. And one may mix together the libations of an offering brought on one day with those of the day before, if the meal offerings have the same ratio of oil to flour. But one may not mix together the libations of lambs with the libations of bulls or the libations of rams, as the meal offerings have different ratios of oil to flour. And nevertheless, if one intermingled the flour and oil of these lamb offerings by themselves and the flour and oil of these bull or ram offerings by themselves, and only then were they mixed together, then they remain fit to be sacrificed. If they were mixed together before the oil and flour of each offering were independently intermingled to form the meal offering, then they are disqualified. With regard to the lamb offering that comes with the omer meal offering, which is accompanied by another meal offering and a wine libation, even though the quantity of flour used in its meal offering is doubled, i.e., one uses twice the amount that is generally used for meal offerings that accompany the sacrifice of a lamb, its oil and wine libations were not doubled; rather, three log of oil and three log of wine were used, per the standard quantities used for a lamb.
כָּל הַמִּדּוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ נִגְדָּשׁוֹת, חוּץ מִשֶּׁל כֹּהֵן גָּדוֹל, שֶׁהָיָה גוֹדְשָׁהּ לְתוֹכָהּ. מִדּוֹת הַלַּח, בֵּרוּצֵיהֶן קֹדֶשׁ. וּמִדּוֹת הַיָּבֵשׁ, בֵּרוּצֵיהֶן חֹל. רַבִּי עֲקִיבָא אוֹמֵר, מִדּוֹת הַלַּח קֹדֶשׁ, לְפִיכָךְ בֵּרוּצֵיהֶן קֹדֶשׁ. וּמִדּוֹת הַיָּבֵשׁ חֹל, לְפִיכָךְ בֵּרוּצֵיהֶן חֹל. רַבִּי יוֹסֵי אוֹמֵר, לֹא מִשּׁוּם זֶה, אֶלָּא שֶׁהַלַּח נֶעְכָּר, וְהַיָּבֵשׁ אֵינוֹ נֶעְכָּר: 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. 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. 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.
כָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד טְעוּנִין נְסָכִים, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח וְהַחַטָּאת וְהָאָשָׁם, אֶלָּא שֶׁחַטָּאתוֹ שֶׁל מְצֹרָע וַאֲשָׁמוֹ טְעוּנִים נְסָכִים: All offerings, whether communal or individual, require libations, i.e., a meal offering and a wine libation, except for the firstborn offering, the animal tithe offering, the Paschal offering, the sin offering, and the guilt offering, with which libations are not brought. But the exception to this exception is that the sin offering of a leper and his guilt offering do require libations.
כָּל קָרְבְּנוֹת הַצִּבּוּר אֵין בָּהֶם סְמִיכָה, חוּץ מִן הַפַּר הַבָּא עַל כָּל הַמִּצְוֹת, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף שְׂעִירֵי עֲבוֹדָה זָרָה. כָּל קָרְבְּנוֹת הַיָּחִיד טְעוּנִים סְמִיכָה, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפָּסַח. וְהַיּוֹרֵשׁ סוֹמֵךְ וּמֵבִיא נְסָכִים וּמֵמִיר: For all communal offerings there is no mitzva of placing hands on the head of the offering, except for the bull that comes to atone for a community-wide violation of any one of the mitzvot that was perpetrated due to an erroneous ruling of the Sanhedrin, where the judges of the Sanhedrin are required to place their hands upon its head (see Leviticus 4:13–21); and the scapegoat brought on Yom Kippur, upon which the High Priest places his hands (see Leviticus, chapter 16). Rabbi Shimon says: Also in the case of the goat that comes to atone for a community-wide perpetration of idol worship that occurred due to an erroneous ruling of the Sanhedrin, the judges of the Sanhedrin are required to place their hands upon its head (see Numbers 15:22–26). All offerings of an individual require placing hands, except for the firstborn offering, the animal tithe offering, and the Paschal offering. The mitzva of placing hands is performed by the owner of the offering. The mishna adds: And if the owner died, then the heir is regarded as the offering’s owner and so he places his hands on the offering and brings the accompanying libations. And furthermore, he can substitute a non-sacred animal for it. Although it is prohibited to perform an act of substitution, if the owner of an offering does this, his attempt is successful to the extent that the non-sacred animal is thereby consecrated, even though the original offering also remains sacred.
הַכֹּל סוֹמְכִין, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן, סוּמָא, וְנָכְרִי, וְהָעֶבֶד, וְהַשָּׁלִיחַ, וְהָאִשָּׁה. וּסְמִיכָה, שְׁיָרֵי מִצְוָה, עַל הָרֹאשׁ, בִּשְׁתֵּי יָדָיִם. וּבִמְקוֹם שֶׁסּוֹמְכִין שׁוֹחֲטִין, וְתֵכֶף לַסְּמִיכָה שְׁחִיטָה: Everyone who brings an animal offering places hands upon its head, except for a deaf-mute, an imbecile, a minor, a blind person, a gentile, a Canaanite slave, the agent of the owner of the offering who brings the offering on the owner’s behalf, and a woman. And the requirement of placing hands is a non-essential mitzva; therefore, failure to place hands does not prevent the owner from achieving atonement. The rite of placing hands is performed by leaning on the head of the offering with two hands. And in the same location in the Temple that one places hands, one slaughters the animal. And immediately following the rite of placing hands, the slaughter is performed.
חֹמֶר בַּסְּמִיכָה מִבַּתְּנוּפָה וּבַתְּנוּפָה מִבַּסְּמִיכָה, שֶׁאֶחָד מֵנִיף לְכָל הַחֲבֵרִים וְאֵין אֶחָד סוֹמֵךְ לְכָל הַחֲבֵרִים. וְחֹמֶר בַּתְּנוּפָה, שֶׁהַתְּנוּפָה נוֹהֶגֶת בְּקָרְבְּנוֹת הַיָּחִיד וּבְקָרְבְּנוֹת הַצִּבּוּר, בַּחַיִּים וּבַשְּׁחוּטִין, בְּדָבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים וּבְדָבָר שֶׁאֵין בּוֹ רוּחַ חַיִּים, מַה שֶּׁאֵין כֵּן בַּסְּמִיכָה: There is an aspect of greater stringency with regard to placing hands than there is with regard to waving, and there is an aspect of greater stringency with regard to waving than there is with regard to placing hands. The stringency with regard to placing hands is that if several people are partners in bringing an offering, one of them waves the offering on behalf of all the other partners, but one cannot fulfill the requirement of placing hands if he alone places hands on behalf of all the other partners; rather, each member must place hands himself. The stringency with regard to waving is that waving is practiced in the cases of both offerings of an individual, e.g., peace offerings, where the breast and thigh and sacrificial portions are waved, and in the cases of communal offerings, e.g., the two lambs sacrificed on Shavuot, which are waved together with the two loaves; and it is practiced both in the cases of offerings when they are alive, e.g., the guilt offering of a leper and the lambs of Shavuot, and in the cases of offerings after they are slaughtered, e.g., the breast and thigh. By contrast, placing hands is practiced with a live animal. A further stringency is that waving is practiced both in the case of an item in which there is a living spirit, i.e., an animal offering, and in the case of an item in which there is not a living spirit, e.g., the omer offering, the sota meal offering, and the loaves accompanying a thanks offering and the ram of the nazirite, whereas placing hands is only ever performed upon living beings.