Menachos Daf 90 מנחוס דַף 90

In the next Mishnah, the Tanna Kamma says: מדת הלח בירוציהן קדש – regarding dry measures, their heaping over the measures is sanctified, but the בירוצין of dry measures are chullin. The Gemara explains that he holds a מדת הלח was נמשחה בין מבפנים בין מבחוץ – anointed both on the inside and on the outside, so the outer lip can sanctify its בירוצין, whereas a מדת היבש was only anointed בפנים, but not בחוץ, and cannot sanctify its בירוצין. Rebbe Akiva says that מדת הלח are קודש, and sanctify even their בירוצין, whereas the מדת היבש are חול, so their בירוצין are chullin. He agrees that a מדת הלח was anointed even on the outside, but holds a מדת היבש was not anointed at all. As such, the measure does not even sanctify that which is inside the כלי; it merely becomes קדוש through the owner’s קדושת פה – verbal sanctification. Rebbe Yose agrees with Rebbe Akiva’s halachah, but for a different reason: שהלח נעקר והיבש אינו נעקר – because a liquid is displaced from inside the כלי, whereas dry material is not displaced. He holds both measures were sanctified only on the inside, but בירוצין of a liquid are presumed to have previously been inside the מדה (and already sanctified).

A Mishnah teaches that "מותר נסכים" – excess of nesachim is sold and the proceeds are used for קיץ המזבח – “dessert” of the mizbeiach, i.e., korbanos offered when the מזבח is otherwise idle. Rebbe Chiya bar Yosef defines מותר נסכים as בירוצי המדות – the heaping over of measures. Rebbe Yochanan explains it is like the halachah in the following Mishnah: המקבל עליו לספק סלתות מארבע – if one commits to supply fine flour for the Beis Hamikdash at four סאה per sela, ועמדו בשלש – and the price of flour increased to three סאה per sela, יספק מארבע – he must supply it at the original price of four per sela. This is because hekdesh immediately acquired the flour when the גזבר originally gave money to the supplier. If the price was initially three סאה per סלע, and decreased to four סאה per סלע, he must supply flour at the new lower price, שיד הקדש על העליונה – because hekdesh always has the upper hand (and since a הדיוט would receive the lower price in such a case, hekdesh must receive the same). Such extra flour obtained by hekdesh is used to fund קיץ המזבח.

The next Mishnah states that all korbanos, both communal and private, require נסכים, except for בכור, מעשר, פסח, חטאת, and אשם, which do not. However, the חטאת and אשם of a מצורע do require נסכים. We know an עולה requires נסכים from the word "עולה" in the passuk, the word "זבח" includes a שלמים, and the superfluous "או" זבח includes תודה. Obligatory korbanos do not require נסכים, because the passuk says לפלא נדר או בנדבה – expressing a vow or donation, which teaches:  בא בנדר ונדבה טעון נסכים – [a korban] which comes as a vow or donation requires nesachim, but a korban which does not come as a נדר or נדבה does not require נסכים. This excludes a בכור, מעשר, פסח, חטאת, and אשם. Still, the obligatory korbanos brought on the רגל (i.e., the עולת ראייה and the שלמי חגיגה) do require נסכים, because another passuk includes all korbanos of festivals. This might have included even the שעירי חטאת brought on the רגל, but a passuk singles out "בן בקר" to teach that just as a young bull comes as a נדר and נדבה, so too any type of korban which comes as a נדר or נדבה requires נסכים, as opposed to חטאת.