Menachos 9:5 - 9:6

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.