as “upon [al] the wood” is written, and not: Next to the wood.

When should you raise the dilemma? Raise it according to the opinion of the one who says in the mishna (96a) that the term “upon [al]” (see Numbers 2:20) means adjacent to. According to that tanna, what is the halakha in this case? Is it explained that here, too, the phrase “upon [al] the wood” can mean adjacent to the wood? Or perhaps, the phrase “upon [al] the wood that is on the fire upon the altar” teaches that “upon the wood” is to be understood as similar to “upon the altar”: Just as there “upon the altar” is meant literally, so too here, the phrase “upon the wood” is meant literally. The Gemara comments: No answer was found, and the dilemma shall stand unresolved.

MISHNA: With regard to the handful, failure to sacrifice the minority of it prevents the majority of it, which was sacrificed, from rendering it permitted for the priests to consume the remainder of the meal offering. With regard to a tenth of an ephah of flour brought as a meal offering, failure to sacrifice the minority of it prevents the majority of it, which was sacrificed, from qualifying as a proper meal offering. With regard to the wine poured as a libation, failure to pour the minority of it prevents the majority of it, which was poured, from qualifying as a proper libation. With regard to the log of oil that is required for the meal offering, failure to add the minority of it prevents the majority of it, which was added, from being a sufficient measure of oil.

With regard to the fine flour and the oil, failure to bring each prevents fulfillment of the mitzva with the other. With regard to the handful and the frankincense, failure to burn each prevents fulfillment of the mitzva with the other.

GEMARA: What is the reason that the failure to sacrifice the minority of the handful disqualifies the entire offering? This is derived from the fact that the verse states “his handful” twice, once with regard to the voluntary meal offering (Leviticus 2:2) and once with regard to the meal offering of a sinner (Leviticus 5:12), and any halakha repeated in the verses is deemed indispensable.

The mishna teaches: With regard to a tenth of an ephah of flour brought as a meal offering, failure to sacrifice the minority of it prevents the majority of it from qualifying as a proper meal offering. What is the reason? The verse states: “The priest shall remove of it a handful of its fine flour” (Leviticus 2:2). The usage of the term “of its fine flour” instead of: Of the fine flour, teaches that if any amount of its flour was missing, it is not valid.

The mishna teaches: With regard to the wine poured as a libation, failure to pour the minority of it prevents the majority of it from qualifying as a proper libation. What is the reason? The verse states concerning the libations: “So shall it be done” (Numbers 15:11). The term “so” indicates that the libations must be sacrificed exactly in the manner described, without any deviation.

The mishna teaches: With regard to the log of oil that is required for the meal offering, failure to add the minority of it prevents the majority of it from being a sufficient measure of oil. In the case of the oil of the meal offering that accompanies the libations, this halakha is learned from the term: “So” (Numbers 15:11), stated with regard to the libations. And in the case of the log of oil that accompanies a voluntary meal offering, the verse states: “And of its oil” (Leviticus 2:2), demonstrating that if any amount of its oil was missing, it is not valid.

The mishna teaches: With regard to the fine flour and the oil, failure to bring each prevents fulfillment of the mitzva with the other. The halakha that each is indispensable is derived from the fact that the two are juxtaposed in the verse: “The priest shall remove of it a handful of its fine flour and of its oil” (Leviticus 2:2), and the fact that this requirement is repeated in the verse: “Of its groats, and of its oil” (Leviticus 2:16), teaches that each is indispensable.

The mishna teaches: With regard to the handful and the frankincense, failure to burn each prevents fulfillment of the mitzva with the other. The halakha that each is indispensable is derived from the repetition of the mention of the two together in the verse, as it is written: “The priest shall remove of it a handful of its fine flour and of its oil, as well as all of its frankincense” (Leviticus 2:2), and again with regard to the meal offering of a sinner it is stated: “And all the frankincense which is upon the meal offering” (Leviticus 6:8).

MISHNA: With regard to the two goats of Yom Kippur, the absence of each goat prevents fulfillment of the mitzva with the other. With regard to the two sheep brought together with the meal offering of the two loaves on Shavuot, failure to bring each of the sheep prevents fulfillment of the mitzva with the other. With regard to the two loaves brought on Shavuot, failure to bring each of the loaves prevents fulfillment of the mitzva with the other.

With regard to the two arrangements of the shewbread, failure to place each of the arrangements prevents fulfillment of the mitzva with the other. With regard to the two bowls of frankincense that accompany the shewbread, failure to place each of the bowls prevents fulfillment of the mitzva with the other. With regard to the arrangements of the shewbread and the bowls of frankincense, failure to bring each of them prevents fulfillment of the mitzva with the other.

With regard to the two types of loaves that accompany the offerings of a nazirite: The bread and wafers (see Numbers 6:15); the three species that are part of the rite of the red heifer: The cedar, hyssop, and scarlet wool (see Numbers 19:6); and the four types of loaves that accompany the thanks offering: The loaves, wafers, loaves soaked in hot water, and leavened bread (see Leviticus 7:12); and the four species of the lulav: The lulav, etrog, myrtle, and willow (see Leviticus 23:40); and the four species that are used in the purification process of the leper: The cedar, hyssop, scarlet wool, and birds (see Leviticus 14:4), failure to bring each of the components prevents fulfillment of the mitzva with the others.

With regard to the seven sprinklings of the blood of the red heifer that the priest sprinkles opposite the entrance to the Sanctuary (see Numbers 19:4), failure to sprinkle each prevents fulfillment of the mitzva with the others. With regard to the seven sprinklings of the blood of the bull and goat of Yom Kippur that are sprinkled on the Ark between the staves (see Leviticus 16:14–15), the seven sprinklings that are sprinkled on the Curtain separating the Sanctuary and Holy of Holies, and the sprinklings that are sprinkled on the golden altar on Yom Kippur, and from all other inner sin offerings, failure to sprinkle each prevents fulfillment of the mitzva with the others.

GEMARA: The mishna teaches: With regard to the two goats of Yom Kippur, the absence of each goat prevents fulfillment of the mitzva with the other. This is derived from the verse that states with regard to the Yom Kippur service: “And it shall be a statute forever” (Leviticus 16:29), since wherever the term “statute” appears concerning a sacrificial rite, it signifies that the rite is an indispensable requirement.

The mishna teaches: With regard to the two sheep brought together with the meal offering of the two loaves on Shavuot, failure to bring each of the sheep prevents fulfillment of the mitzva with the other. This is derived from the verse: “They shall be holy” (Leviticus 23:20), since the employment of a term of being indicates an indispensable requirement. Similarly, with regard to the two loaves brought on Shavuot, the reason failure to bring each of the loaves prevents fulfillment of the mitzva with the other is that the verse states: “They shall be of fine flour” (Leviticus 23:17), employing a term of being.

With regard to the two arrangements of the shewbread, the reason failure to place each of the arrangements prevents fulfillment of the mitzva with the other is that the verse employs the term statute concerning them (see Leviticus 24:9). With regard to the two bowls of frankincense that accompany the shewbread, the reason failure to place each of the bowls prevents fulfillment of the mitzva with the other is that the verse employs the term statute concerning them (see Leviticus 24:9). With regard to the arrangements of the shewbread and the bowls of frankincense, the reason failure to bring each of them prevents fulfillment of the mitzva with the other is that the verse employs the term statute concerning them, as that verse addresses each of these two components.

With regard to the two types of loaves that accompany the offerings of a nazirite, each prevents fulfillment of the mitzva with the others, as it is written with regard to the nazirite: “So he must do after the law of his naziriteship” (Numbers 6:21), demonstrating that must bring his offerings precisely as detailed in the verse. With regard to the three species that are part of the rite of the red heifer, each prevents fulfillment of the mitzva with the others, since the term statute is written about them: “This is the statute of the law” (Numbers 19:2).

With regard to the four types of loaves that accompany the thanks offering, each prevents fulfillment of the mitzva with the others, since the thanks offering is juxtaposed to the offerings of a nazirite, as it is written with regard to the thanks offering: “With the sacrifice of his peace offerings for thanksgiving” (Leviticus 7:13). And the Master said: The term “his peace offerings” serves to include the loaves of the peace offering of a nazirite, and it has already been demonstrated that with regard to the loaves that accompany the offerings of a nazirite, each prevents fulfillment of the mitzva with the others.

And with regard to the four species that are in the purification process of the leper, each prevents fulfillment of the mitzva with the others, as it is written: “This shall be the law of the leper” (Leviticus 14:2), and the term “shall be” indicates an indispensable requirement. And with regard to the four species of the lulav, each prevents fulfillment of the mitzva with the others, as the verse states: “And you shall take” [ulkaḥtem]” (Leviticus 23:40), which alludes to: A complete taking [lekiḥa tamma], comprising all four species.

§ Rav Ḥanan bar Rava says: The mishna taught that the four species of the lulav are necessary for the fulfillment of the mitzva only in a case where one did not have all four species; but if one has all four species, failure to take each of the components does not prevent fulfillment of the mitzva with the others, and he fulfills the mitzva by taking each species individually.

The Gemara raises an objection from a baraita: With regard to the four species of the lulav, two of them, the lulav and etrog, produce fruit, and two of them, the myrtle and willow, do not produce fruit. Those that produce fruit have a bond with those that do not produce fruit, and those that do not produce fruit have a bond with those that produce fruit. And a person does not fulfill his obligation of taking the lulav until they are all bound together in a single bundle.

And so too, when the Jewish people fast and pray for acceptance of their repentance, this is not accomplished until they are all bound together in a single bundle, as it is stated: “It is He that builds His upper chambers in the Heaven, and has established His bundle upon the earth” (Amos 9:6), which is interpreted as stating that only when the Jewish people are bound together are they established upon the earth. This baraita contradicts Rav Ḥanan bar Rava’s statement, since it teaches that the four species of the lulav must be taken together in order for one to fulfill his obligation of taking the lulav.

The Gemara answers: Whether the different species must be taken together is a dispute between tanna’im; as it is taught in a baraita: A lulav, whether it is bound with the myrtle and willow or whether it is not bound, is fit. Rabbi Yehuda says: If it is bound, it is fit; if it is not bound, it is unfit.

The Gemara asks: What is the reasoning of Rabbi Yehuda? The Gemara answers: By means of a verbal analogy, he derives the term taking, written with regard to the four species, from the term taking written with regard to the bundle of hyssop. It is written there, in the context of the sacrifice of the Paschal offering in Egypt: “Take a bundle of hyssop” (Exodus 12:22), and it is written here, with regard to the four species: “And you shall take for you on the first day the fruit of a beautiful tree, branches of a date palm, boughs of dense-leaved trees, and willows of the brook” (Leviticus 23:40).

Just as there, with regard to the Paschal offering, the mitzva to take the hyssop is specifically in a bundle, so too here, the mitzva to take the four species is specifically in a bundle. The Gemara asks: And what is the reasoning of the Rabbis? The Gemara answers: They do not derive the meaning of the term taking from the meaning of the term taking by means of the verbal analogy.

The Gemara asks: In accordance with whose opinion is that which is taught in a baraita: There is a mitzva to bind the myrtle and the willow together with the lulav, but if one did not bind it, it is fit? In accordance with whose opinion is the baraita? If it is in accordance with the opinion of Rabbi Yehuda, if one did not bind it, why is it fit? If it is in accordance with the opinion of the Rabbis, what mitzva is one fulfilling by binding it?

The Gemara answers: Actually, it is in accordance with the opinion of the Rabbis. And what mitzva is one fulfilling? The mitzva is due to the fact that it is stated: “This is my God and I will beautify Him” (Exodus 15:2), which is interpreted to mean that one should beautify himself before God in the performance of the mitzvot. The Rabbis agree that although failure to bind the three species does not render them unfit for performing the mitzva, the performance of the mitzva is more beautiful when the lulav is bound.

§ The mishna teaches: With regard to the seven sprinklings of the blood of the heifer that the priest sprinkles opposite the entrance to the Sanctuary, failure to sprinkle each prevents fulfillment of the mitzva with the others, since the term statute is written about them (see Numbers 19:2).

The mishna further teaches: With regard to the seven sprinklings of the blood of the bull and goat of Yom Kippur that are sprinkled on the Ark between the staves, and the sprinklings that are sprinkled on the golden altar on Yom Kippur, and the sprinklings from all other inner sin offerings that are sprinkled on the golden altar, and the seven sprinklings that are sprinkled on the Curtain separating the Sanctuary and Holy of Holies, failure to sprinkle each prevents fulfillment of the mitzva with the others. With regard to the sprinklings of Yom Kippur, the reason that each prevents fulfillment of the mitzva with the others is that the term “statute” is written about the Yom Kippur service (see Leviticus 16:29).

With regard to the sprinklings of the bull of the anointed priest, i.e., the High Priest, and of the bull for an unwitting communal sin, and those of the goats of idol worship, which are sprinkled on the Curtain and on the golden altar, the reason that each prevents fulfillment of the mitzva with the others is as it is taught in a baraita: The verse states with regard to the bull for an unwitting communal sin: “So shall he do with the bull; as he did with the bull of the sin offering” of the anointed priest (Leviticus 4:20). Why must the verse state that the bull offering for an unwitting communal sin is sacrificed in the same manner as the bull of the anointed priest, when the Torah has already explicitly specified the manner in which the service should take place? The reason it states it is in order to repeat the command of the sprinklings,