teaching that the groats and oil are indispensable, and nothing else is indispensable, despite the fact that the term statute appears.

§ The Gemara discusses the matter itself: Rav says: With regard to every sacrificial rite of the meal offering that the verse in the Torah repeats, it is repeated only to teach that the failure to perform that rite invalidates the offering. And Shmuel says: Only the groats and oil are indispensable, and nothing else is indispensable. The Gemara asks: And according to Shmuel, is it true that even though a rite of the meal offering is repeated in another verse he does not deem it indispensable?

Rather, Shmuel must agree that wherever the verse repeats a rite it is certainly understood to be indispensable; and here, Rav and Shmuel disagree with regard to the expressions “his handful” (Leviticus 2:2) and “with his hand” (Leviticus 6:8). As it is taught in a baraita: The verse states: “And he shall remove his handful,” and elsewhere it states: “And he shall take up from it with his hand.” The change in terminology between the two verses teaches that the priest should not use a utensil to measure an amount for the handful of a meal offering, but should use his hand.

Rav holds that this halakha of using one’s hand and not a utensil is also repeated in another verse, as it is written in the context of Aaron’s service on the eighth day of the consecration of the Tabernacle: “And he presented the meal offering; and he filled his hand from it” (Leviticus 9:17), demonstrating that the handful is removed by hand and not with a utensil. And Shmuel holds that we do not derive the halakha for all generations from a temporary situation. Therefore, using one’s hand is not indispensable, as the general requirements of the rites of the meal offering cannot be derived from a verse referring to the meal offering that was sacrificed during the consecration of the Tabernacle.

The Gemara asks: And does Shmuel not derive the halakha for all generations from a temporary situation? But didn’t we learn in a mishna (Zevaḥim 88a): Service vessels used for the liquids sanctify only the liquids placed in them, and service vessels used to measure dry substances sanctify only the dry substances that are placed in them. But service vessels used for the liquids do not sanctify the dry substances placed in them, and service vessels used to measure dry substances do not sanctify the liquids placed in them.

And Shmuel says concerning this mishna: They taught that halakha only with regard to service vessels used to measure liquids, e.g., wine or oil. But cups, which are used for collecting the blood of offerings, sanctify dry substances placed in them as well, as it is written with regard to the offerings of the princes during the inauguration of the Tabernacle: “One silver cup of seventy shekels, after the shekel of the Sanctuary; both of them full of fine flour mingled with oil for a meal offering” (Numbers 7:13), indicating that the cups were also fashioned for use with flour, a dry substance. In this case, Shmuel does derive the general halakha from a temporary situation, in this case the offerings of the princes.

The Gemara answers: There, with regard to the offering of the princes, it is different, as the verse is repeated twelve times, once with regard to each and every prince. Therefore, Shmuel derives a halakha for all generations from it. Nevertheless, generally speaking, the halakha for all generations cannot be derived from a temporary situation.

The Gemara returns to discussing Rav’s statement that a rite is deemed indispensable if it is repeated in the verses. Rav Kahana and Rav Asi said to Rav: But what of bringing the meal offering to the corner of the altar, which is repeated in the verse, as it is stated: “And he shall bring it to the altar” (Leviticus 2:8); and it is not indispensable, as stated in the mishna (18a)? The Gemara elaborates: Where is it repeated? As it is written: “And this is the law of the meal offering: The sons of Aaron shall sacrifice it before the Lord, in front of the altar” (Leviticus 6:7).

The Gemara answers: That verse is not a repetition of the mitzva for the priest to bring the meal offering to the corner of the altar; rather, it comes only to establish the place for the meal offering and describe where it should be brought. As it is taught in a baraita: The verse states: “And this is the law of the meal offering. The sons of Aaron shall sacrifice it before the Lord, in front of the altar” (Leviticus 6:7). From the phrase: “Before the Lord,” one might have thought that the meal offering must be brought on the western side of the altar, which faces the Sanctuary and is therefore “before the Lord.” Therefore, the verse states: “In front of the altar,” which is its southern side, where the priests ascend the ramp.

The baraita continues: If the verse had merely stated: In front of the altar, one might have thought that the meal offering is brought only on the southern side of the altar, as just mentioned. Therefore, the verse states: “Before the Lord,” which indicates the western side. How can these texts be reconciled? The baraita answers: The priest brings it near on the southwest corner of the altar, opposite the edge of the corner of the altar, and that will suffice for him.

The baraita continues: Rabbi Eliezer says: One might have thought that the verse presents the priest with the option that he may bring it on the western side of the corner or on the southern side of the corner. You say the following principle: Any time you find two verses, one of which fulfills itself and fulfills the other, and one of which fulfills itself and negates the other, we set aside the verse that fulfills itself and negates the other, and we seize the verse that fulfills itself and fulfills the other.

He explains: As, when you say to bring the meal offering “before the Lord,” which indicates that it shall be brought on the western side, you have nullified the other part of the verse, which states to bring it “in front of the altar,” which is on the southern side. But when you say to bring the meal offering “in front of the altar” and offer it on the southern side, you have also fulfilled the other part of the verse, which states to bring it “before the Lord.”

The Gemara asks: But if one brought the meal offering on the southern side, where have you fulfilled: “Before the Lord”? Rav Ashi said: This tanna, i.e., Rabbi Eliezer, holds that the entire altar stood in the northern part of the Temple courtyard. The southern side of the altar was aligned with the midpoint of the Temple courtyard, opposite the Holy of Holies, directly before the Lord. In any event, it can be seen in this baraita that the purpose of the verse: “The sons of Aaron shall offer it before the Lord, in front of the altar” is to establish the precise location where the meal offering is brought, and it does not serve as a repetition.

The Gemara cites another objection to Rav’s statement that a rite of the meal offering is deemed indispensable if it is repeated in the verses. Rav Huna objects to this: But what of the placement of the salt on the handful of the meal offering before it is burned, which is not repeated in the verse, and yet it is still indispensable in its sacrifice? As it is taught in a baraita: The verse states: “It is an everlasting covenant of salt” (Numbers 18:19), teaching that there will be