Meal-offerings are a type of sacrifice.¹ (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 offerings² include both communal meal-offerings and individual meal-offerings.

footnotes: ¹ Sefer HaMitzvot ² See Chapter 2, Halachah 1.

All of the meal-offerings are brought from fine wheat flour with the exception of the meal offering of a sotah,³ 3:12. and the omer with which tenufah is performed,⁴ offering which is brought on the second day of the Pesach holiday. See Hilchot Temidim UMusafim 7:3-12. which are brought from barley.

footnotes: ³ A woman suspected of adultery. See Hilchot Sotah ⁴ This refers to the omer

There are three types of communal meal-offerings: a) the omer with which tenufah is performed.⁵ 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.⁶:12. b) the two breads offered on Shavuot.⁷ 8:1-16. They are called a meal-offering, but are not offered on the altar and are chametz.⁸ 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.⁹ 4:10-12; 5:5.

footnotes: ⁵ This refers to the omer ⁶ See ibid. ⁷ See Hilchot Temidim UMusafim ⁸ Leavened bread in contrast to almost all the other meal-offerings that are unleavened. ⁹ See Hilchot Temidim UMusafim

There are nine types of individual meal-offerings. They are all offered on the altar.¹⁰ They include: a) the meal-offering of a sinner when he is obligated to bring a sin-offering, but is financially incapable.¹¹ 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.¹² 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.¹³ 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];¹⁴ 3:18. The above four offerings are obligatory. The five that follow are voluntary. e) a meal-offering of fine flour.¹⁵ It is brought as either a vow or a pledge;¹⁶ 1:2 with regard to the distinction between these two types of commitments. f) a flat-pan flour-offering.¹⁷ It is brought as either a vow or a pledge; g) a deep-pan flour-offering.¹⁸ It is brought as either a vow or a pledge; h) a flour-offering baked in an oven.¹⁹ It is brought as either a vow or a pledge; i) an offering of wafers.²⁰ It is brought as either a vow or a pledge.

footnotes: ¹⁰ I.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. ¹¹ See Leviticus 5:11; Hilchot Shegagot ¹² A woman suspected of adultery. See Hilchot Sotah ¹³ See Hilchot K'lei HaMikdash ¹⁴ See Leviticus 6:13-15; Chapter 13, Halachot 2-4; Hilchot Temidim UMusafim ¹⁵ See Leviticus 2:1; Chapter 13, Halachah 5. ¹⁶ See Hilchot Nedarim ¹⁷ See Leviticus 2:5; Chapter 13, Halachah 6. ¹⁸ See Leviticus 2:7; Chapter 13, Halachot 6-7. ¹⁹ See Leviticus 2:4; Chapter 13, Halachah 8. ²⁰ This offering is also baked in an oven, as stated in Chapter 13, Halachah 8.

With regard to all of the meal-offerings that are brought to the altar, none may be less than an isaron,²¹ 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 isaronim²² 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.

footnotes: ²¹ An isaron ²² The offerings must, however, be of complete isaronim.

All of the meal-offerings²³ that are brought to the altar must be brought close to the altar on its western side, facing the tip of its southwest corner.²⁴ 14b interprets this as referring to the southwest corner of the altar." Tenufah²⁵ is not required for them with the exception of the meal-offering of a sotah²⁶ and the omer [offering].²⁷ 7:12. Both of them require both tenufah and being brought close to the altar.

footnotes: ²³ The 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. ²⁴ Leviticus 6:7 states: "The sons of Aaron will bring it close, before God, towards the face of the altar." Sotah ²⁵ See Chapter 9, Halachah 7, where this rite is described. ²⁶ See Chapter 9, Halachah 16. ²⁷ See Hilchot Temidim UMusafim

All of the meal-offerings that are brought to the altar²⁸ require that oil and frankincense be placed upon them,²⁹, 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 log³⁰ is 344 cc in contemporary measure according to Shiurei Torah, and 600 cc according to Chazon Ish. of oil for every isaron [of flour]³¹ and a handful of frankincense for every meal-offering whether it comprised one isaron or 60 isaronim³² - [the latter measure is mentioned because] more than 60 isaronim are never brought in one container, as will be explained³³ - with the exception of the meal-offering of jealously and the meal-offering of a sinner, as [Leviticus 5:11] states:³⁴ 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,³⁵ (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."³⁶ (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.

footnotes: ²⁸ This term excludes the showbread and the two loaves offered on Shavuos, as mentioned above. ²⁹ With the exception of the meal-offering of a sinner and a sotah ³⁰ A log ³¹ This represents the minimum. More oil is placed on certain offerings as mentioned in Halachah 8. ³² In contrast to the oil which is added proportionately to the flour, a uniform measure of frankincense is included for every meal offering. ³³ See Chapter 17, Halachah 6. ³⁴ This verse applies to the meal-offering of a sinner. Similar statements are made with regard to the meal-offering brought by a sotah ³⁵ Sefer HaMitzvot ³⁶ Sefer HaMitzvot

If one placed [oil and/or frankincense on these offerings] and offered them,³⁷ he is liable for the oil individually and the frankincense individually.³⁸ If one placed a container holding oil or frankincense on the offering, he does not transgress,³⁹ nor does he disqualify [the offerings].⁴⁰ Oil must be added to each of the initiation and chavitin meal-offerings, as will be explained.⁴¹

footnotes: ³⁷ The 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). ³⁸ For they are considered as independent prohibitions. ³⁹ Even if he offers the meal-offering on the altar in this manner (Radbaz). ⁴⁰ If, 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). ⁴¹ Chapter 13, Halachah 2.

A handful is taken⁴² from all of the meal-offerings that are brought to the altar.⁴³ 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]."⁴⁴ 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.

footnotes: ⁴² See Chapter 13, Halachah 13, for a description of how this handful is taken. ⁴³ The 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. ⁴⁴ The passage from which the prooftext is taken speaks about the initiation offering and the High Priest's chavitin

A handful is taken from a meal-offering brought by a woman of the priestly family⁴⁵). as it is taken from the meal-offerings brought by Israelites and the remainder of it is eaten.⁴⁶ 23b derives this concept from the fact that the prooftext cited above uses a male term for priest.

footnotes: ⁴⁵ I.e., one unmarried, alternatively, one married to an Israelite as evident from Halachah 12 (Radbaz; Kessef Mishneh ⁴⁶ Sotah

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.⁴⁷ 99b). What is done? The handful alone is offered on the altar and the remainder is scattered over the ash heap.⁴⁸ 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.

footnotes: ⁴⁷ I.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 ⁴⁸ Rashi (ibid.

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],⁴⁹ 23a). nor is it offered on the pyre in its entirety, because of the portion of the woman.⁵⁰ 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.

footnotes: ⁴⁹ For a woman will bring her offering from flour that belongs to her husband (Rashi, Sotah ⁵⁰ For she is bringing it for her atonement.

A meal-offering may be consecrated by [placing the flour] in a container [even] while it is placed on the ground.⁵¹ [Similarly,] the handful may be taken from a container [placed] on the ground, [but] the handful may not be consecrated⁵² in a container [placed] on the ground.⁵³ 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.

footnotes: ⁵¹ I.e., it need not be held by a priest. ⁵² The consecration of the handful is discussed in Chapter 13, Halachah 12. ⁵³ Menachot

All of the meal-offerings that are brought to the altar are unleavened.⁵⁴ 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,⁵⁵ 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.⁵⁶ (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,⁵⁷ is liable. One is liable for each act [that causes the remnants of the meal-offering to leaven].⁵⁸

footnotes: ⁵⁴ The 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. ⁵⁵ Although a sweetener may not be offered on the altar (Hilchot Issurei Mizbeiach ⁵⁶ Sefer HaMitzvot ⁵⁷ E.g., one allowed it to leaven while kneading it and then another baked it. ⁵⁸ As explained in the following halachah.

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, ⁵⁹ 5:2). one shaped the loaves in such a manner, or baked them in such a manner, he is liable for lashes,⁶⁰ 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.

footnotes: ⁵⁹ Our translation is based on the Rambam's Commentary to the Mishnah (Menachot ⁶⁰ Each of these acts carries liability individually, as the Rambam proceeds to explain.

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.⁶¹

footnotes: ⁶¹ And thus the person caused the dough to leaven.

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.⁶² 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.

footnotes: ⁶² See Hilchot Chametz UMatzah

A person who causes a meal-offering that was disqualified⁶³, 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,⁶⁴ and he then caused it to leaven again after it was disqualified, he is not liable⁶⁵ for lashes.⁶⁶ 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.⁶⁷ 5:1 (Radbaz).

footnotes: ⁶³ Hilchot Pesulei HaMukdashim ⁶⁴ Which disqualifies it, as evident from Chapter 11, Halachah 6. ⁶⁵ For the second leavening. He is, however, liable for the first leavening (Rav Yosef Corcus). ⁶⁶ Although 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. ⁶⁷ It 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

One who causes the showbread to become leaven is liable for lashes, for [the verse cited] states: "Any meal-offering."⁶⁸ 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.⁶⁹ And if it was mixed with the oil⁷⁰. 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.⁷¹ 5:2.

footnotes: ⁶⁸ And this also includes the showbread. The commentaries note that Menachot ⁶⁹ For the flour of the accompanying offerings should be mixed with oil, not water (Chapter 2, Halachah 4). ⁷⁰ Our translation is based on authoritative manuscripts and early printings of the Mishneh Torah ⁷¹ See Hilchot Chametz UMatzah

We do not soak the wheat kernels⁷² 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]⁷³ 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 ardent⁷⁴ 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.

footnotes: ⁷² In 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 ⁷³ By private individuals. ⁷⁴ Rashi (Pesachim

All of the meal-offerings that are baked should be mixed with lukewarm water⁷⁵ 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.⁷⁶

footnotes: ⁷⁵ Even though lukewarm water will serve as a catalyst to cause the dough to leaven faster (Hilchot Chametz UMatzah ⁷⁶ And will not allow the flour to leaven.

In the place where the sacrifices of the most sacred order are cooked, the meal-offerings are baked,⁷⁷ 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...."

footnotes: ⁷⁷ For their status is the same.

The grinding and the sifting [of the flour] for the meal-offerings is performed outside [the Temple Courtyard],⁷⁸ 3:19. while the mixing of the dough, the kneading, and the baking are performed inside.⁷⁹ 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.⁸⁰ 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.⁸¹ 1:19. The oven in the Temple Courtyard was made of metal.⁸² 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.

footnotes: ⁷⁸ See Chapter 13, Halachah 12; Hilchot Temidim UMusafim ⁷⁹ Exceptions 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 ⁸⁰ See Hilchot Pesulei HaMukdashim ⁸¹ For anything placed in a sacred utensil becomes sanctified, as stated in Hilchot K'lei HaMikdash ⁸² Zevachim