Menachos Daf 63 מנחוס דַף 63

The next Mishnah states that if one said הרי עלי במחבת – “I take upon myself to bring (a minchah prepared) in a machavas, לא יביא במרחשת – he may not bring one prepared in a marcheshes, and vice versa. Rebbe Yose HaGlili describes the difference between them: מרחשת יש לה כיסוי – a marcheshes has a cover, whereas מחבת אין לה כיסוי – a machavas has no cover. The Gemara later concludes that גמרא גמירי לה – he knows through tradition that a מחרשת has a cover and a מחבת does not. Rebbe Chanina ben Gamliel says that a מרחשת is עמוקה – deep, ומעשיה רוחשין – and its products shake when touched, because its depth prevents the oil from being burned off. He says that a מחבת is צפה – shallow, ומעשיה קשין – and its products are hard. He holds that since the passuk refers to a minchah being prepared במרחשת – in a marcheshes, whereas another passuk refers to a minchah prepared על מחבת – on a machavas, this indicates that a מרחשת is a deep pan and a מחבת is a flat griddle.

The next Mishnah states that one who pledges to bring a minchah baked in a תנור cannot bring one baked in other types of ovens. If he pledged to bring a "מנחת מאפה" – baked minchah, the Tanna Kamma says: לא יביא מחצה חלות ומחצה רקיקין – he may not bring half as loaves (baked with oil) and half as wafers (baked without oil), but must bring all ten as either חלות or רקיקין. Rebbe Shimon permits bringing a combination of both types, מפני שהוא קרבן אחד – because it is one offering. The Tanna Kamma’s opinion is derived from the singular "קרבן מנחה", teaching: קרבן אחד אמרתי לך – I have only told you to bring one offering, ולא שנים ושלשה קרבנות – and not two or three offerings. Rebbe Shimon responds that the word korban is only written once regarding חלות and רקיקין, proving they are considered a single type of offering. Thus, he may bring them all as חלות, as רקיקין, or half as חלות and half as רקיקין. Rebbe Yose bar Rebbe Yehudah derives from a different source that one cannot bring a combination of חלות and רקיקין, and the Gemara clarifies that he holds such a combination is invalid even בדיעבד – after the fact.

The sixth Perek begins: רבי ישמעאל אומר – Rebbe Yishmael says: עומר היה בא בשבת משלש סאין – the omer was brought on Shabbos from three סאה of barley, sifted to one עשרון of fine flour, ובחול מחמש – but when brought during the week, it was brought from five סאה of barley. But the Chochomim say that whether on Shabbos or a weekday, it was always brought from three סאה. Rebbe Chanina S’gan Hakohanim says that on Shabbos, it was cut by one person with one sickle and put into one basket (to minimize מלאכה), but during the week, it was cut by three people, and put into three baskets, using three sickles. The Chochomim say that it was always cut in this second manner. The Gemara explains that the Rabbonon hold that three סאה suffice for an עשרון of fine flour, but wonders why Rebbe Yishmael requires different amounts for Shabbos and weekdays. Rava explains that he holds עשרון מובחר בלא טירחא אתי מחמש – an issaron of choice flour comes from five סאה without effort, and from three סאה with effort (i.e., more sieving). Therefore, during the week, five סאה are used, דהכי שביחא מילתא – because this is the better [flour]. On Shabbos, three סאה are used to reduce the number of מלאכות required (although it will require more sieving).