and burns it in the service vessel. The Gemara asks: Does he really burn it in a service vessel? Rather, say: He brings it up to the altar in a service vessel in order to burn it.

The baraita continues: And he salts it and places it on the fires. The Gemara cites the source: As it is written: “And every meal-offering of yours you shall season with salt” (Leviticus 2:13).

The baraita continues: After the handful is sacrificed, the remainders of the meal-offering are eaten. The Gemara asks: From where do we derive this? As it is written: “And he shall bring it to Aaron’s sons, the priests…and the priest shall make the memorial part thereof smoke upon the altar” (Leviticus 2:2). The memorial part is the handful. And it is written afterward: “But that which is left of the meal-offering shall be for Aaron and his sons” (Leviticus 2:3).

The baraita uses the phrase: After the handful is sacrificed. This phrase can be understood according to one Sage as he holds, and according to another Sage as he holds. As it is stated that there is a dispute between the Sages: From when does the sacrifice of the handful render the remainder of the meal-offering permitted for consumption by the priests? Rabbi Ḥanina says: It is when the fire takes hold of it, i.e., when it ignites. Rabbi Yoḥanan says: It is when the fire consumes most of the handful. Each of these amora’im understands the baraita in accordance with his opinion.

The baraita continues: And the priests are permitted to put wine and oil and honey in the remainder of the meal-offering. What is the reason? The verse states with regard to the gifts given to the priests: “And I, behold, I have given you the charge of My terumot…for a consecrated portion” (Numbers 18:8). The phrase “for a consecrated portion” indicates that the gifts are given as a mark of greatness and should be eaten in the manner that the kings eat.

The baraita concludes: And they are prohibited only from allowing the meal-offering to become leavened. The Gemara cites the source: As it is written with regard to meal-offerings: “It shall not be baked with leaven. Their portion I have given it of My offerings made by fire” (Leviticus 6:10). Rabbi Shimon ben Lakish says: One should read the verse as if the phrase “their portion” is part of the same phrase as the prohibition of baking with leaven. This teaches that even their portion, i.e., the portion given to the priests, shall not be baked with leaven.

§ The mishna states: All other meal-offerings require oil and frankincense. The Gemara asks: But do all other meal-offerings actually require oil and frankincense? But isn’t there the meal-offering of a sinner, with regard to which the Merciful One states: “He shall put no oil upon it, neither shall he put any frankincense thereon; for it is a sin-offering” (Leviticus 5:11).

The Gemara responds: This is what the mishna is saying: All meal-offerings other than that of the sota require oil and frankincense, and they are brought from wheat; and they are also brought from fine flour. However, the meal-offering of a sinner, even though it does not require oil and frankincense, must still be brought from wheat and brought from fine flour. Similarly, the omer meal-offering, even though it is brought from barley, requires oil and frankincense, and it is brought as groats. But this one, the sota meal-offering, requires neither oil nor frankincense, and it is brought from barley and brought as unsifted flour. While the meal-offering of a sinner and the omer meal-offering are similar to other meal-offerings in one of these respects, the sota meal-offering is different in both respects.

It is taught in a baraita (Tosefta 1:10) that Rabbi Shimon said: By right, it should have been the halakha that the meal-offering of a sinner requires oil and frankincense, so that a sinner should not stand to gain by not having to pay for them. For what reason does the verse not require them? It is so that his offering will not be of superior quality.

And by right, it should have been the halakha that a sin-offering brought for transgression of a prohibition punishable by karet, e.g., consumption of forbidden fat, requires fine flour and libations of oil, and wine. Just as burnt-offerings and peace-offerings require these, a sin-offering should require them as well so that a sinner should not stand to gain by not having to pay for them. For what reason does it not require them? It is so that his offering will not be of superior quality.

But the sin-offering of a leper and his guilt-offering require libations, as they are not brought on account of a sin. The Gemara asks: Is that so? But didn’t Rabbi Shmuel bar Naḥmani say that Rabbi Yonatan says: Leprosy comes on account of seven matters. Leprosy develops on account of sin, so by extension the leper’s offerings are also brought on account of sin. The Gemara answers: There, from the time he contracts his leprosy he gains atonement for his sin through the plague of leprosy itself. Consequently, when he brings the offering, he brings it only in order to permit him to eat sacrificial food.

The Gemara asks: If that is so, then the sin-offering of a nazirite should require libations, because it is not brought on account of a sin. The Gemara answers: Rabbi Shimon holds in accordance with the opinion of Rabbi Elazar HaKappar, who says: The nazirite is also a sinner, since he denies himself wine unnecessarily.

The mishna states that Rabban Gamliel says: Just as her actions were the actions of an animal, so too, her offering is animal food. It is taught in a baraita that Rabban Gamliel said to the Sages: Scribes, permit me, and I will explain it as a type of decorative wreath [ḥomer], i.e., an allegory.