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Perek 9

Mishnayos Menachos Perek 9 Mishnah 5

מנחות פרק ט׳ משנה ה׳

5
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 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:
ה׳

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.

שהיה גודשה בתוכה. כשהיה מחוק היה מחזיק כשאר עשרון גדוש. ומתניתין ר׳ מאיר היא דאמר בריש פרקין עשרון עשרון היה במקדש אחד מחוק ואחד גדוש. ולית הלכתא כותיה:

בירוציהן. גודשן. דלח נמי איכא גודש פורתא:

מדות הלח בירוציהן קודש ומדות היבש בירוציהן חול. בגמרא מפרש דהאי תנא סבר מדות הלח נמשחו בין מבפנים בין מבחוץ, הלכך שפת הכלי מקדשן לבירוצין. מדות היבש נמשחו מבפנים ולא נמשחו מבחוץ, הלכך בירוצין שאינן נוגעים מבפנים במקום משיחתן לא קדשי:

ר״ע אומר מדת הלח קודש. דסבר מדות הלח נמשחו בין מבפנים בין מבחוץ:

מדות היבש חול. דלא נמשחו כל עיקר. ומיהו מה שמודדים בהן קדוש קדושת הפה, וגברא למאי דצריך מקדש בפה. בירוצין לא מקדש להו דלא צריכי ליה:

רבי יוסי אומר לא משום זה. רבי יוסי סבר אידי ואידי נמשחו מבפנים ולא נמשחו מבחוץ. והכא היינו טעמא משום דלח נעכר, מה שבשולי הכלי כשמוסיפין עליו נעכר ומתערב ונבלל ועולה מלמעלה, ונמצא שכבר קדשו הבירוצין בתוך הכלי:

והיבש אינו נעכר. אלא במקומו עומד הלכך מה שבפנים קדוש ומה שבחוץ אינו קדוש: