Menachos Daf 8 מנחוס דַף 8

Regarding חביתי כהן גדול – [the Kohen Gadol’s minchah made of an עשרון of flour, divided in half and brought in the morning and evening], Rebbe Yochanan says: אינה קדושה לחצאין – it cannot be sanctified in halves (in separate כלים), but must be placed together into one כלי. Rebbe Elazar says: מתוך שקרבה לחצאין קדושה לחצאין – since it is offered in halves, it can be sanctified in halves. The Gemara asks that Rebbe Elazar should derive from the קבלה of דם חטאת, whose requisite shiur cannot be received in two כלים!? For we find that Rebbe Elazar derives the laws of one korban from another, because he ruled that kemitzah inside the היכל is valid, שכן מצינו בסילוק בזיכין – because so we find with removing the spoons of לבונה of the לחם הפנים (which serves as the kemitzah). The Gemara answers that Rebbe Elazar derives the laws of one minchah from another, but not from the laws of דם. Rebbe Yochanan’s source is the passuk: מנחה...מחציתה – a minchah…half of it, teaching הביא מנחה ואח"כ חוציהו – bring the minchah whole, and then halve it. Two Baraisos clearly teach to bring the עשרון whole, and according to Rebbe Elazar that is למצוה, but it would be sanctified in halves as well.

Rav said: מנחה קדושה בלא שמן – a minchah can be sanctified without oil, שכן מצינו בלחם הפנים – for so we find with the לחם הפנים (where oil is not required). A minchah can be sanctified without לבונה, for so we find with a מנחת נסכים (which has no לבונה). A minchah can be sanctified without oil or לבונה, because a מנחת חוטא has neither. שמן can also be sanctified on its own, based on the לוג שמן of a metzora. לבונה can be sanctified on its own, based on the לבונה found in the בזיכין of the לחם הפנים. Rebbe Chanina disagrees, and requires all three ingredients (flour, שמן, and לבונה) for sanctification. According to Rebbe Chanina, we must say that the reason the עשרון vessel was anointed was only to sanctify the מנחת חוטא, but it would not sanctify any other flour by itself. Similarly, the לוג vessel was anointed only to sanctify the לוג שמן of a metzora, but it would not sanctify any other oil by itself.

A Mishnah states that כלי הלח – vessels designated for fluids sanctify liquids, and מדות היבש – measures designated for solids sanctify solids. כלי הלח are not מקדש solids, and מדות היבש are not מקדש liquids. Shmuel said this ruling only applies to מדות – measures for liquids, but מזרקות – basins (which are used for liquids) are also מקדש solids, because the passuk says (about a basin and bowl): שניהם מלאים סלת בלולה בשמן למנחה – both of them filled with fine flour mixed with oil for a minchah. This proves that Shmuel holds that flour alone (“solids”) can be sanctified in a כלי, like Rav. Rav Acha miDifti asked Ravina how this passuk can prove that a מזרק can be מקדש solids, since this minchah is liquid (since it described as "בלולה" – mixed with oil)? He answered: לא נצרכא אלא ליבש שבה – [the passuk] is only necessary for the dry elements within [the minchah]. Meaning, some particles of flour inevitably did not become mixed into the oil and remained dry. Since they too became sanctified, we see that a מזרק can be מקדש dry solids. Alternatively, you can answer: מנחה לגבי דם כיבש דמיא – a minchah (even mixed with oil) is considered solid relative to blood (the normal usage of the מזרק).