שתי מידות. עשרון עשרון וחצי עשרון (see Tractate Menahot, Chapter 9, Mishnah 5) – there were two measures of an Issaron/Omer (1/10th of an Ephah), one we measure it heaped/overflowing, that it was small and would not support anything other than an Issaron when it was heaped/overflowing, like the size/limit of its neighbor when it smooth/level. For Rabbi Meir learned it from Scripture as it is written (Numbers 28:29): “and one-tenth for each [of the seven lambs]/עשרון עשרון לכבש האחד [לשבעת הכבשים],” for there were two Issarons there, and if both of them were equivalent, it would be for them one measure. But one is smooth/level and the other is heaped/overflowing. That which is heaped/overflowing in it, he would measure for all of the meal-offerings, that which is smoothed/leveled in it, he would measure for the cakes of the High Priest, but the Sages state that there wasn’t there other than one Issaron, as it is written (Numbers 29:4): “and one-tenth for each of the seven lambsועשרון אחד לכבש האחד [לשבעת הכבשים] ,” and that this particular Issaron was smooth/level, and through it they would measure all of the meal-offerings. And the Halakha is according to the Sages.

לא בשל שלשה לפר – for the meal-offerings of libations of the bull as it is written concerning it (Numbers 28:12): “[As grain offering] for each bull: three-tenths of a measure [of choice flour with oil mixed in],” (and also Numbers 28:28 – though the text does not have ושלשה עשרנים but rather (שלשה עשרנים, they would not measure them with one measure for it holds three Esronim, for there was not a measure there that was larger than an Issaron.

אלא מודדן עשרונות each and every Issaron on its own.

הכי גרסינן, חצי עשרון מה היה משמש, שבו היה מודד לחביתי כהן גדול – and this is the explanation, for the baked cakes of the High Priest, he brings from his home a complete Issaron and they split it with half on half of an Issaron that is in the Temple, and he kneads each half-Issaron on its own, and makes from each half-Issaron six Hallot/loaves, which are for the two halves of the Issaron, twelve Hallot/loaves, and he bakes all of them together and afterwards he divides each Hallah/loaf in half and sacrifices twelve halves in the morning and twelve halves in the evening, but prior to his offering them, he crumbles them to olive-size piece, and doubles each crumble to two, and doesn’t separate them. But the opening of all of the rest of the meal-offerings even though their small pieces are like an olive, he doubles them into two and two into four and separates them as it is taught in the Mishnah (Tractate Menahot) chapter Six (Mishnah 4 – see also Chapter 4, Mishnah 5).

שנתות היו בהין (notches/teeth-like marks – the Hin (12 logs or 72 egg-bulks) measure in the Temple had marks – see Tractate Menahot 87b) – there wasn’t there anything but a Hin, and in it there were signs of nails or notches.

עד כאן לפר – one-half of a Hin.

עד כאן לאיל – one-third of a Hin.

ועד כאן לכבש – one-quarter of a Hin. But the Halakha is not according to Rabbi Eliezer.

וכי מה היה ההין משמש – that there wasn’t in the Temple a thing that required a complete Hin, for after all, they had no need for the Hin other than for the anointing oil (see Exodus 30:24) in the days of Moses and that kind of oil still exists, and if so, they had no need for a Hin [measurement].

אלא מדה יתירה (but there was a further measure) – it was there to complete the seven measurements.

למנחת כהן גדול – there were for it three LOG of oil, a LOG and a half in the morning and a LOG and a half in the evening.

רביעית מים למצורע – as it is written (Leviticus 14:5): “[The priest shall order] one of the birds slaughtered over fresh water in an earthen vessel,” into water that the blood of the bird shall be seen in them, and the Sages estimated one-quarter of a LOG.

רביעית שמן לנזיר – for the bread of the Nazirite [when he completes his period of Naziriteship]. But the one-quarter [of a LOG] he diodes not sanctify to be in a service vessel because of the one-quarter [of a LOG] of water of the leper, for this is outside [the Temple courtyard]. But not because of the bread of the Nazirite, for there bread of a Nazirite is not holy other than with the slaughter of the sacrifice. But, because in he would measure for the baked cakes of the High Priest a quarter [of a LOG] of oil for each and every Hallah [loaf], which are twelve Hallah loaves and their libations are three LOG of oil (see also Tractate Menahot, Chapter 7, Mishnah 2).

חצי לוג מים לסוטה – as it is written (Numbers 5:17): “The priest shall take sacral water in an earthen vessel,” half a LOT of mater he would fill from the basin (i.e., the laver for the priests in the Temple court).

חצי לוג שמן לתודה – It is a traditional interpretation of a written law, and similarly, a quarter [of a LOG] of the Nazirite. And the one-half LOG is also not because of the one-half LOG of water of the Sotah (i.e., suspected adulterous woman) and one-half of a LOG of oil of the thanksgiving offering is holy to be in the service utensils, but rather because that in it he separates one-half LOG of oil for each and every candle of the Menorah.

אין לה אלא לוגה – one LOG for every sixty Issarons. But the Halakah is not according to Rabbi Eliezer ben Yaakov (see also Tractate Menahot, Chapter 12, Mishnah 4).

ששה לוגים לפר – that is one-half of a Hin, as it is written (Numbers 15:9): “[three-tenths of a measure of choice flour] with half of a hin of oil mixed in.” And four Issaron for the ram, that is one-third of a Hin. And three Issaron for the lamb, that is one-quarter of a Hin, for the Hin is twelve LOG.

מחצי לוג לכל נר – that he must put in it its measure that it would continue burning from evening until morning, and the Sages estimated one and one-half LOG oil for the lengthy nights of the season of Tevet. And similarly, he would place in each candle on each night. But if it went out, that wick and the oil became disqualified from lighting with them further, but rather, he removes them and puts in another LOG of oil and a new wick and he kindles it.

מערבין נסכי פרים – the meal-offering of libations of the bull with the meal-offering of the libations of the ram. Because the mixing of both of them is equivalent, two LOGS for an Issaron, for it is taught in the Mishnah (Chapter 9, Mishnah 3 of Tractate Menahot): “six LOG for the bullock,” and choice flour of three Esronim that would be for them as it is written (Numbers 15:9): “there shall be offered as a grain offering along with the animal: three-tenths of a measure of choice flour with half a hin of oil mixed in,” which is six LOG. And for the ram, four LOGIM and choice flour of two Esronim.

נכסי כבשים – three LOGS for the Issaron, as it is written (Numbers 29:4): “and one-tenth for each [of the seven lambs],” and it is written (Exodus 29:40): “[there shall be a tenth of a measure of choice flour] with a quarter of a hin of beaten oil mixed in,” which are three LOGS.

ושל היום בשל אמש – if he brought yesterday’s sacrifice without libations. For we hold that a person who brings his sacrifice today and his libations from now until ten days hence. But if he brought today one sacrifice and two libations with him, one for himself and one for yesterday, they mixed them together if the sacrifices are equivalent, that both were lambs or rams [or bulls] or a bull and a ram.

אבל אין מערבים נסכי כבשים בנסכי פרים ואילים – because the meal-offering of the bull and the ram is dried up/destroyed in connection with the lambs and it absorbs from it, and it is found that the lamb is less and that one is greater.

ואם בללן – that already the commandment of their oil has gone.

כשרות – according to the Rabbis who dispute with Rabbi Yehuda in the chapter, the Great Handful in Tractate Menahot (Chapter 3, Mishnah 2) and they state that what is burned that became mixed with that which is became combined with something mixed can be sacrificed.

ואם עד שלא בללן – when they were combined.

פסולות – for we require that wherever [from the proportions and properties of the mixture a perfect fusion is possible/appropriate, but it is lacking, for it is missing that of the extra lamb and ram.

אע"פ שמנחתו כפולה – as it is written in [the Torah portion of] “Speak to the Kohanim”/Emor (Leviticus 23:13): “The grain offering with it shall be two-tenths of a measure of choice flour with oil mixed in.”

שהיה גודשה בתוכה – when there was an instrument for levelling a measure of grain/ a strike, it would hold like the rest a heaped up Issaron. But our Mishnah is according to Rabbi Meir who stated at the beginning of the chapter (Mishnah 1) that was an Issaron and an Issaron (i.e., two different forms of the Issaron) in the Temple, one that was leveled and one that was heaped. But the Halakha is not according to him.

בירוציהן – their heaping, for the moist also has a bit of a heaping.

מדות הלח בירוציהן קדש ומדות היבש בירוציהן חול – in the Gemara (Tractate Menahot 90a) it explains that this Tanna held that the measurements of that which is liquid were anointed whether from the inside or from the outside, therefore the rim of the utensil sanctifies them to be heaped up. The measurements of that which is dry were anointed from inside, but were not anointed from the outside, therefore their heaping did not touch from the inside in the place of their measurement it was not sanctified.

ר"ע אומר מדת הלח קודש – since he holds that the liquid measurements are anointed whether from the inside or whether from the outside.

מדות היבש חול – they were not anointed at all. However, what they measured of them was sanctified by the sanctify of the mouth (i.e., through the speech of mankind), but what did a person need anointing by mouth? When heaped up, he did not sanctify them for they did not require it.

רבי יוסי אומר לא משום זה – Rabbi Yosi held that both these and those (i.e., dry and liquid) were anointed from the inside but they were not anointed from the outside. But here is the reason, because the liquid is stirred up, that which is on the rim at the bottom of the vessel when they add to it is stirred and combined and mixed and goes up from above, and it is found that that which is heaped has already been sanctified within the utensil.

והיבש אינו נעכר – but rather it stands in its place, therefore, what is inside is holy and that which is outside is not holy.

חוץ מן הבכור והמעשר והפסח והחטאת והאשם – because it is written in the [Torah] portion of the libations (Numbers 15:3): “[and would present an offering by fire to the LORD from the herd or from the flock, be it a burnt-offering or sacrifice,] in fulfillment of a vow explicitly uttered, or as a freewill offering,” when it comes in the form of a vow or a freewill offering it requires libations, excluding the firstling and the tithe and the Passover offering and the sin-offering and guilt-offering that come as an obligation, not for a freewill offering, for they don’t require libations. One is even able [to bring] obligatory offerings that come on account of the Festival - on the Festival, as for example, the burnt offerings of appearance in the Temple/pilgrimage and the peace-offerings of the Festival do they would not require libations, the inference teaches us “or at your fixed occasions” (Numbers 15:3), anyone who comes on your fixed occasions is required to bring libations. But the goats of sin-offerings that come as a requirement for the Festival do not require libations, as it is written in the [Torah] portion of libations (Numbers 15:8): “And if it is an animal from the herd that you offer to the LORD as a burnt offering or as a sacrifice,” an animal from the herd was included, within the rule of (Numbers 15:3): “and would present an offering by fire to the LORD from the herd or from the flock,” that implies that all offerings by fire require libations except for [fire-offerings] that he (i.e., God) excluded, and why was it excluded? To make an analogy to it, that just as an animal from the herd is unique that comes as a vow or as a freewill offering, so also everything that comes as a vow or as a freewill offering, excluding the goats of the Festivals that come as sin-offerings, for the sin-offering does not come as a vow or as a freewill offering, for they don’t require libations (see Tractate Menahot 90b).

חטאתו ואשמו של מצורע טעונים נסכים – because they do not come for a sin-offering like other sin-offerings and guilt-offerings. For the sin-offering of a Nazirite does not require libations because the Nazirite [himself] is a sinner, as it is written (Numbers 6:11): “and make expiation for the guilt on his behalf for the guilt he incurred/מאשר חטא על –הנפש” – because he denied/restrained himself from the enjoyment of wine.

פר הבא על כל המצות – on one of all of the commandments, as for example, the Jewish court/Bet Din errantly ruled that forbidden fat is permitted, and this is bull brought for an unwitting communal sin [because of an active unwitting transgression committed by the Jewish people, as a result of an erroneous halakhic decision handed down by the Great Sanhedrin], that is in Scripture, and placing of the hands [on the head of the animal] is written concerning it (Leviticus 4:15): “The elders of the community shall lay their hands upon the head of the bull” and three from the elders of the Jewish court would lay their hands [upon the head of the bull].

ושעיר המשתלח – to Azazel, as it is written concerning it (Leviticus 16:21): “Aaron shall lay both his hands upon the head of the live goat [and confess over it all the iniquities and transgressions of the Israelites].”

שעירי עבודה זרה – as it is written in the [Torah] portion of Shelah Lekha (Numbers 15:22): “If you unwittingly fail [to observe any one of the commandments that the LORD has declared to Moses.” But the Halakha is not according to Rabbi Shimon.

כל קרבנות היחיד טעונים סמיכה – for the essence of the laying of the hands [on the head] of an individual sacrifice is written (Leviticus 3:2): “He shall lay his hand upon the head of his offering [and slaughter it at the entrance of the Tent of Meeting].”

היורש סומך – if his father had offered a freewill offering with a sacrifice of a burnt offering or a peace-offering and died, his son places his hands upon it.

ומביא נסכים – of he sacrifice.

וממיר – if he made a substitution of another animal, his exchange takes effect upon it and both of them are holy, it is as if his father substituted it.

חוץ מחרש שוטה וקטן – because they lack knowledge.

סומא – as it is written regarding the bull for an unwitting communal sin (Leviticus 4:15): “The elders of the community shall lay their hands [upon the head of the bull],” and they are the Great Sanhedrin, but in the Sanhedrin there was not among them anyone who was blind, as it is proved in Tractate Sanhedrin [36b], and the same law applies for the rest of the laying of the hands that a blind person is not able is not able to lay his hands [upon the head of the bull].

ונכרי – as it is written (Leviticus 1:2): “Speak to the Israelite people,” the Israelite people lay their hands, but the heathens do not lay their hands [upon the head of a sacrifice].

והעבד והשליח – as it is written (Leviticus 1:4): “He shall lay his hand [upon the head of the burnt offering, that it may be acceptable in his behalf], but not the hand of his servant and not the hand of his agent.

והאשה – the children (i.e., male) of Israel lay their hands [upon the head of the sacrifice], but the daughters of Israel do not lay their hands [upon the head of the sacrifice].

וסמיכה שיירי מצוה – that it is not indispensable for atonement, but however, Scripture considers it for him as if he did not attain expiation.

בשתי ידים – as it is written concerning the scapegoat (Leviticus 16:21): “Aaron shall lay both his hands [upon the head of the live goat],” and this is an analogy for all the laying of the hands that it shall be with both (i.e., the two) hands.

ובמקום שסומכים שוחטים – that if he lay his hands [upon the head of the sacrifice] outside of the Temple courtyard and he returns and lays his hands in the Temple courtyard in the place of the ritual slaughter.

ותיכף לסמיכה שחיטה – as it is written (Leviticus 1:4-5): “He shall lay his hand upon the head of the burnt offering….the bull shall be slaughtered before the LORD.”

שאחד מניף לכל החברים – that associated together to make one freewill sacrifice. For all of he the freewill sacrifices one can bring in partnerships, and one waves on behalf of everyone, but all of them together are not able to wave for that would be an interposition/obstruction between the hand of this one and the sacrifice. But the Kohen places his hand underneath the owners and waves and hand of the owners would be an obstruction/interposition, it does not matter to us, for the essence of the waving is by the owners.

בקרבנות היחיד – as for example, the breast and the thigh of peace-offerings.

ובקרבנות צבור – the lambs of Atzeret/Shavuot which require waving while alive and when slaughtered.

בדבר שיש בו רוח חיים – the sacrifice of an animal.

ובדבר שאין בו רוח חיים – as for example, the bread of thanksgiving offerings and the Nazirite offering.