וּמֵי פֵירוֹת אֵין מַחְמִיצִין! אָמַר רֵישׁ לָקִישׁ, אוֹמֵר הָיָה רַבִּי יוֹסֵי הַגְּלִילִי: מִנְחַת נְסָכִים מְגַבְּלָהּ בְּמַיִם וּכְשֵׁרָה.

and there is a principle that fruit juices do not leaven dough. Reish Lakish says that Rabbi Yosei HaGelili would say: Even though the oil of the meal offering brought with libations is plentiful, sometimes one might also knead a meal offering with some water, if he considers it necessary to add it, and it is fit. If so, it is possible for this meal offering to leaven due to the water, and therefore the verse: “That you shall bring,” teaches that the prohibition against leavening also applies to this type of meal offering.

לֶחֶם הַפָּנִים מִדַּת יָבֵשׁ הִיא, וְשָׁמַעֲנָא לֵיהּ לְרַבִּי עֲקִיבָא דַּאֲמַר: מִדַּת יָבֵשׁ לֹא נִתְקַדְּשָׁהּ!

The Gemara asks: With regard to Rabbi Akiva’s opinion, the vessel into which a tenth of an ephah of flour for baking the shewbread is placed in is a measuring vessel for dry items, and we have heard that Rabbi Akiva said: The measuring vessels for dry items were not consecrated as service vessels. This means the shewbread becomes consecrated only when it is placed on the Table in the Sanctuary, after it has been baked. If so, at this stage, the prohibition against leavening is not relevant.

שָׁלַח רַבִּי רְאוּבֵן מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן: כָּךְ הִיא הֵצֶּעָהּ שֶׁל מִשְׁנָה, וְאֵיפּוּךְ: ״אֲשֶׁר תַּקְרִיבוּ״ – לְרַבּוֹת לֶחֶם הַפָּנִים לְחִימּוּץ, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר: לְרַבּוֹת מִנְחַת נְסָכִים לְחִימּוּץ.

In answer to this question, the Gemara states that Rabbi Reuven sent a letter in the name of Rabbi Yoḥanan: This is the correct version [hetze’ah] of this baraita, and one should reverse the names of the Sages in it: The phrase “that you shall bring” serves to include the shewbread in the prohibition against leavening; this is the statement of Rabbi Yosei HaGelili. Rabbi Akiva says: This phrase serves to include the meal offering brought with libations in the prohibition against leavening. Consequently, there is no contradiction between Rabbi Akiva’s statement here and his statement with regard to measuring vessels for dry items.

וְאָזְדָא רַבִּי יוֹחָנָן לְטַעְמֵיהּ, דְּאָמַר רַבִּי יוֹחָנָן: רַבִּי יוֹסֵי הַגְּלִילִי וְאֶחָד מִתַּלְמִידֵי רַבִּי יִשְׁמָעֵאל אָמְרוּ דָּבָר אֶחָד, וּמַנּוּ? רַבִּי יֹאשִׁיָּה.

The Gemara comments: And Rabbi Yoḥanan, who holds that Rabbi Yosei HaGelili is the one who maintains that the measuring vessels for dry items were consecrated, follows [ve’azda] his line of reasoning stated elsewhere. As Rabbi Yoḥanan says: Rabbi Yosei HaGelili and one of the students of Rabbi Yishmael both said the same thing. And who is that student of Rabbi Yishmael? It is Rabbi Yoshiya.

דְּתַנְיָא: ״וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם״ – רַבִּי יֹאשִׁיָּה אוֹמֵר: מִדַּת הַלַּח נִמְשַׁח בֵּין מִבִּפְנִים בֵּין מִבַּחוּץ, מִדַּת יָבֵשׁ נִמְשְׁחוּ מִבִּפְנִים וְאֵין נִמְשְׁחוּ מִבַּחוּץ.

As it is taught in a baraita: The verse states with regard to the consecration of the Tabernacle and its vessels before their inauguration: “And it came to pass on the day that Moses had made an end of setting up the Tabernacle, and had anointed it and sanctified it, and all its vessels, and the altar and all its vessels, and had anointed them and sanctified them” (Numbers 7:1). Rabbi Yoshiya says: The measuring vessels for liquid items, e.g., oil, and wine for libations, were anointed and thereby consecrated both on the inside and on the outside. 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.

רַבִּי יוֹנָתָן אוֹמֵר: מִדַּת הַלַּח נִמְשְׁחוּ מִבִּפְנִים וְאֵין נִמְשְׁחוּ מִבַּחוּץ, מִדּוֹת יָבֵשׁ לֹא נִמְשְׁחוּ כָּל עִיקָּר. תֵּדַע לְךָ, שֶׁהֲרֵי אֵין מְקַדְּשׁוֹת, דִּכְתִיב: ״מִמּוֹשְׁבֹתֵיכֶם תָּבִיאוּ לֶחֶם תְּנוּפָה שְׁתַּיִם שְׁנֵי עֶשְׂרֹנִים סֹלֶת תִּהְיֶינָה חָמֵץ תֵּאָפֶינָה בִּכּוּרִים לַה׳״, אֵימָתַי הֵן ״לַה׳״? לְאַחַר שֶׁנֶּאֱפוּ.

Rabbi Yonatan says: 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. Rabbi Yonatan cites a proof for his opinion: You can know that the measuring vessels for dry items were not consecrated at all, because it is taught that these vessels do not consecrate items placed inside them. As it is written: “You shall bring out of your dwellings two wave-loaves of two tenth-parts of a ephah. They shall be of fine flour; they shall be baked with leaven, for first produce to the Lord” (Leviticus 23:17). When are they considered consecrated to the Lord? Only after they are baked with leaven. This demonstrates that when the flour is placed into the tenth of an ephah measuring vessel the meal offering is not yet consecrated.

בְּמַאי קָא מִיפַּלְגִי? בְּ״אֹתָם״, רַבִּי יֹאשִׁיָּה סָבַר: ״אֹתָם״ – לְמַעוּטֵי מִדַּת יָבֵשׁ בַּחוּץ, וְרַבִּי יוֹנָתָן סָבַר: מִדַּת יָבֵשׁ חוֹל הוּא, וְלָא אִצְטְרִיךְ קְרָא לְמַעוּטֵי. כִּי אִיצְטְרִיךְ קְרָא לְמַעוּטֵי – מִדַּת לַח מִבַּחוּץ.

The Gemara asks: With regard to what principle do Rabbi Yoshiya and Rabbi Yonatan disagree? They disagree with regard to the interpretation of the word “them” in the phrase: “And sanctified them” (Numbers 7:1). Both tanna’im agree that the term “them” serves to exclude something from the anointing and consecration, but they disagree over what is excluded. Rabbi Yoshiya maintains that “them” serves to exclude the consecration of the measuring vessels for dry items on the outside, i.e., only the inside of the vessels is consecrated. And Rabbi Yonatan maintains that the measuring vessels for dry items are non-sacred, i.e., not consecrated at all, and therefore it is not necessary for the verse to exclude them. Where it was necessary for the verse to exclude something, it was with regard to measuring vessels used for liquid items, to teach that they are consecrated only on the inside but not on the outside.

לֵימָא נַמִי: רַבִּי עֲקִיבָא וְאֶחָד מִתַּלְמִידֵי רַבִּי יִשְׁמָעֵאל אָמְרוּ דָּבָר אֶחָד, וּמַנּוּ? רַבִּי יוֹנָתָן! מִשּׁוּם דְּלָא שָׁווּ בְּמִדַּת לַח לַהֲדָדֵי.

The Gemara asks: Since the dispute between Rabbi Yoshiya and Rabbi Yonatan concerns the halakha of measuring vessels for dry items, let Rabbi Yoḥanan say also, as he did with regard to Rabbi Yosei HaGelili and Rabbi Yoshiya: Rabbi Akiva and one of the students of Rabbi Yishmael both said the same thing, and who is that student? Rabbi Yonatan. The Gemara explains: Rabbi Yoḥanan did not say this due to the fact that their opinions are not the same with regard to measuring vessels used for liquid items: Rabbi Akiva maintains that these vessels are consecrated both on the inside and on the outside, whereas Rabbi Yonatan rules that they are consecrated only on the inside.

אֲמַר לֵיהּ רַב פַּפָּא לְאַבַּיֵי: וְהָא אִיכָּא בִּיסָא, דְּלַח הוּא! אֲמַר לֵיהּ: כְּגוֹן שֶׁלָּשׁ עַל גַּבֵּי קָטַבְלִיָּא.

Rav Pappa said to Abaye: How can it be suggested, according to the opinion that the measuring vessels for dry items were not consecrated, that the shewbread is consecrated only when it is placed on the Table? But before that there is the stage in which the dough is placed into the receptacle [bisa] in which it is kneaded. Since this vessel is used for liquid items, the dough should be consecrated at that point. Abaye said to Rav Pappa: This is referring to a case where he kneaded the dough on top of a flat leather spread [katavliyya], which does not sanctify the dough.

אִי הָכִי, דְּקָאָמַר לֵיהּ רַבִּי יוֹנָתָן: תֵּדַע לְךָ שֶׁהֲרֵי אֵינָהּ מְקַדֶּשֶׁת, לֵימָא לֵיהּ: כְּגוֹן דְּכָיְילָא בְּעִשָּׂרוֹן דְּחוֹל!

The Gemara asks: If so, with regard to that which Rabbi Yonatan said to Rabbi Yoshiya as proof of his opinion, that you can know that it is so, as it is taught that these vessels do not consecrate items placed inside them, let Rabbi Yoshiya say to him in refutation of his claim: This is referring to a case where he measured the flour for the two loaves in a vessel used for measuring a tenth of an ephah, but it was a vessel that was non-sacred, and it is for this reason that the loaves are not consecrated.

הָכִי הָשְׁתָּא, בִּשְׁלָמָא בִּיסָא, לָא כְּתַב רַחֲמָנָא דְּלַעֲבֵיד בִּיסָא לְמֵילָשׁ בֵּיהּ, כִּי לָשׁ לָהּ עַל גַּבֵּי קָטַבְלִיָּא – לֵית לָן בָּהּ. אֶלָּא עִשָּׂרוֹן, כֵּיוָן דְּאָמַר רַחֲמָנָא: עֲבֵיד עִשָּׂרוֹן וְכָיֵיל בֵּיהּ – שָׁבֵיק עִשָּׂרוֹן דְּקוֹדֶשׁ וְכָיֵיל בְּעִשָּׂרוֹן דְּחוֹל?!

The Gemara responds: How can these cases be compared? Granted, one can say that the shewbread was kneaded on a leather spread rather than in a receptacle, as the Merciful One does not write in the Torah that one should specifically use a receptacle to knead the shewbread. Therefore, when one kneads the dough of a meal offering on top of a leather spread, we have no problem with it. But in the case of the two loaves whose flour was measured in a vessel used for measuring a tenth of an ephah, since the Merciful One states explicitly to use a vessel of a tenth of an ephah and measure with it, can it be suggested that the one preparing the meal offering should leave aside the consecrated vessel for a tenth of an ephah and measure with a non-sacred vessel for a tenth of an ephah?

תָּנוּ רַבָּנַן: מִנַּיִן לַמַּעֲלֶה מִבְּשַׂר חַטָּאת וּמִבְּשַׂר אָשָׁם, וּמִבְּשַׂר קָדְשֵׁי הַקָּדָשִׁים וּמִקָּדָשִׁים קַלִּים, וּמִמּוֹתַר הָעוֹמֶר וּמִמּוֹתַר שְׁתֵּי הַלֶּחֶם, וּמִלֶּחֶם הַפָּנִים וּמִשְּׁיָרֵי מְנָחוֹת שֶׁהוּא בְּלֹא תַעֲשֶׂה?

§ The Sages taught in a baraita: From where is it derived that one who offers up outside the Temple courtyard a portion of the meat of a sin offering, or a portion of the meat of a guilt offering, or a portion of the meat of offerings of the most sacred order, or a portion of the meat of offerings of lesser sanctity, or a portion of the surplus of the omer offering, or a portion of the leftover of the two loaves, i.e., the public offering on Shavuot of two loaves from the new wheat, or the shewbread, or the remainder of meal offerings, that in all these cases he violates a prohibition, although these items are not meant to be sacrificed on the altar?

תַּלְמוּד לוֹמַר ״כִּי כָל שְׂאֹר וְכָל דְּבַשׁ לֹא תַקְטִירוּ מִמֶּנּוּ אִשֶּׁה לַה׳״ – כָּל שֶׁהוּא מִמֶּנּוּ לָאִישִּׁים, הֲרֵי הוּא בְּבַל תַּקְטִירוּ.

The baraita answers: The verse states: “For any leaven, and any honey, you shall not burn any of it as an offering made by fire to the Lord” (Leviticus 2:11). The extra term “of it” teaches that any item that has already had some part of it burned in the fire on the altar is included in the prohibition: Do not burn, stated in that verse explicitly with regard to honey and leaven.

וּשְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים יֵשׁ מֵהֶן לָאִישִּׁים? וְהָתַנְיָא: יָצְאוּ שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים שֶׁאֵין מֵהֶם לָאִישִּׁים!

The Gemara asks: And with regard to the two loaves and the shewbread, is there some part of them burned in the fire? But isn’t it taught in a baraita: A portion of every offering is sacrificed on the altar, except for the two loaves and the shewbread, as no part of them is burned in the fire?

אֲמַר רַב שֵׁשֶׁת: אֵין מִגּוּפוֹ לָאִישִּׁים.

Rav Sheshet said: Although no part of the two loaves or the shewbread themselves is burned in the fire, nevertheless, they are included in the prohibition against offering them up to the altar, since they are not viewed as independent entities but rather as parts of larger offerings. The two loaves accompany the sheep sacrificed as burnt offerings on Shavuot, and are permitted for consumption only once those sheep have been burned on the altar. Similarly, the shewbread is permitted for consumption only after the bowls of frankincense that were on the Table with it have been burned on the altar.

אִיתְּמַר: הַמַּעֲלֶה מִכּוּלָּם עַל גַּבֵּי הַכֶּבֶשׁ – רַבִּי יוֹחָנָן אָמַר: חַיָּיב, רַבִּי אֶלְעָזָר אָמַר: פָּטוּר.

§ The Gemara discusses the prohibition against offering up on the altar parts of offerings after their sacrificial portions have already been burned. It was stated: With regard to one who brings up any part of any of the items listed in the baraita onto the ramp leading to the altar, but not to the altar itself, Rabbi Yoḥanan says he is liable and Rabbi Elazar says he is exempt.

רַבִּי יוֹחָנָן אָמַר חַיָּיב, דְּתַנְיָא: ״הַמִּזְבֵּחַ״ – אֵין לִי אֶלָּא מִזְבֵּחַ, כֶּבֶשׁ מִנַּיִן? תַּלְמוּד לוֹמַר: ״וְאֶל הַמִּזְבֵּחַ לֹא יַעֲלוּ״ לְרָצוֹן.

The Gemara elaborates. Rabbi Yoḥanan says he is liable, as it is taught in a baraita: After the verse: “As any leaven and any honey, you shall not burn any of it as an offering made by fire to the Lord,” the next verse states: “As an offering of first fruits you may bring them to the Lord, but they shall not come up to the altar for a pleasing aroma” (Leviticus 2:12). I have derived only that this halakha applies to an item that is brought on the altar. From where is it derived that the same applies if it is brought to the ramp of the altar? The verse states: “But they shall not come up to the altar for a pleasing aroma,” to be accepted, and the ramp is the means to ascend to the altar.

וְרַבִּי אֶלְעָזָר אָמַר פָּטוּר, מַאי טַעְמָא? דְּאָמַר קְרָא: ״שְׂאֹר וּדְבַשׁ…קָרְבַּן רֵאשִׁית תַּקְרִיבוּ אֹתָם״,

And what is the reason that Rabbi Elazar says that one who brings up parts to the ramp is exempt? As the verse states: “For any leaven, and any honey, you shall not burn any of it as an offering made by fire to the Lord. As an offering of first produce you may bring them to the Lord, but they shall not come up to the altar for a pleasing aroma” (Leviticus 2:11–12).

אוֹתָם הוּא דְּרַבֵּי לָךְ כֶּבֶשׁ כְּמִזְבֵּחַ, אֲבָל מִידֵי אַחֲרִינָא – לָא.

The Gemara explains: The term “them” indicates that this halakha applies only to those offerings that come from leaven or honey and which are called: “An offering of first produce.” This category consists of first fruits, which are brought from dates and other sweet fruit and which are called: “The choicest first fruits of your land” (Exodus 23:19), and the two loaves, which are leaven and are the first meal offerings brought from the new crop each year. In other words, it is with regard to this category that the verse amplifies for you the halakha that the ramp of the altar is considered like the altar itself. But with regard to other items, e.g., the meat of sin offerings and guilt offerings, the ramp of the altar is not treated like the altar itself.