intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash. Lishkat Osei Chavitin (more on Griddle-Cakes) The Kohanim first poured the Solet into a Mikdash measuring bowl. This act of placing the flour in a Mikdash vessel sanctified it and permitting it to be utilized for an offering in the Mikdash (Hakdasha). After the Solet was removed from the measuring bowl, it was divided into two portions (Menachot 4:5). One half of the Solet was used for the Chavitin that would accompany the morning Tamid and the other half of the flour was reserved for the Chavitin that would accompany the afternoon Tamid. (Here, as in so many aspects of Avoda, the Sages are at variance as how the sources in the Written Torah and the Oral Torah are to be under- stood; at times we can only conjecture as to what the exact procedure was.) The Solet was then poured into an another Mikdash vessel (Matan Solet) and kneaded with lukewarm water (Lisha). This was one of the unusual features of the Minchat Chavitin of the Kohein Gadol as well as the Minchat Chinuch, the Menachot offering which inaugurated the Mikdash career of the novice Kohein Hedyot, the "common Kohein". Other Menachot required oil to be poured in the pan before the addition of flour (Matan Shemen) and then oil was added a second time and mixed with the flour and oil already in the pan. This was not the case with the Minchat Chavitin and the Minchat Chinuch. Oil was only added once to the dry flour which was then mixed thoroughly (B'lila). In the preparation of other Menachot, oil was poured on the mixture yet a third time after B'lila; this act was called Yetzika. However there was no Yetzika in the preparation of the Chavitin or the Minchat Chinuch. Since the Chavitin were unleavened loaves (Vayikra 6:9), actually a thick kind of Matza, the Kohanim had to be extremely careful that the dough did not begin to ferment and become Chameitz (Ma'asei Hakorbanot 12:21). The preparation of the Chavitin required one quarter of a Hin (a little more than a liter) of olive oil (Menachot 88b). The Kohanim then poured boiling water on the mixed flour and oil (Chalita). Commentaries vary as to the order and the exact procedure of Chalita. Rambam differentiates between the process of adding the dough to boiling water and adding boiling water to the dough. The first is called Me'isa and only the second process is called Chalita (Note the Rambam's commentary on Mishna Challa 1:6). The Kohanim then divided the resulting mixture into twelve loaves (Aricha) and placed them directly on the floor of the metal oven located in the Lishkat Osei Chavitin to bake. The Chavitin were not fully baked and no container or cooking utensil was used (Zevachim 95b, Ma'asei Hakorbanot 13:3, Note Tif’eret Yisrael in his Chomer Bakodesh 2:42.). After baking (Afiya), the loaves were removed from the oven and placed in a pan over an open fire and fried in oil (Tigun). There is a dispute between the Amora'im (Talmudic Sages) R. Chiya bar Abba and R. Assi. Quoting earlier sources, R. Chiya bar Abba maintains that the baking preceeded the frying and R. Assi posits the opposite view. Rambam ruled that baking indeed preceeded frying but noted that the baking should be minimal - only sufficient to insure that the oily dough which had just been mixed with boiling water would be solid enough not to splatter into the fire. Rashi contends that the Chavitin were baked again after frying (Menachot 50b). Interestingly, Rambam postulates that when the preparation of the 12 Chavitin were completed, each loaf then was divided into two, making a total of 24 loaves. Half of the twenty-four loaves would accompany the morning Tamid and the other half would be offered together with the afternoon Tamid (Ma'asei Hakorbanot 13:4). Ra'avad a critical commentary on Rambam (ibid.), indignantly declares, "This is impossible! We have not heard of this nor is there a source (lit. "root") for this (ruling) anywhere." The Ra'avad contends that half of the divided flour (Menachot 4:5) was used to prepare six Chavitin that accompanyed the morning Tamid and the other half of the flour was reserved for the six Chavitin which would accompany the afternoon Tamid. Each of the 12 Chavitin was folded over twice but not broken (Petita). The Gemara asks, "Does not the Mishna teach us that the Chavitin were not folded? Rabbah said that they were not folded into four like other Menachot; they were folded only twice." Neither the Chavitin of the Kohein Gadol nor the Minchat Chinuch of novice Kohanim Hediyotot, were broken into pieces like other Menachot (Menachot 75b). Granules of frankincense were then placed on the side of the twice-folded Chavitin (Matan Levona) (Menachot 108b). One of the four "lotteries" that the Kohanim held daily in the Beit Hamikdash was to determine who would participate in offering the Tamid and bring the Netachim, the dismembered parts of the sacrificial animal, to the Mizbei'ach. One of the Kohanim also chosen in the lottery conveyed the Chavitin of the Kohein Gadol to the top of the Mizbei'ach (Yoma 2:3). Similar to other Menachot, the Chavitin of the Kohein Gadol required Hagasha, which meant that the Kohein first carried the vessel containing the Chavitin to the southwest corner of the Mizbei'ach, and touched the Mizbei'ach with the vessel. After Hagasha, the designated Kohein carried the Chavitin up the ramp to the top of the Mizbei'ach at the same time that other Kohanim were carrying the Netachim. The Minchat Chavitin, as did all other Menachot as well as animal and bird Korbanot, required salting (Melicha). A pile of salt was always positioned at the southwest corner of the top of the Altar so that Menachot (and bird offerings) could be salted. (Animal sacrifices were salted from another pile of salt located on the west side of the ramp leading up to the top of the Mizbei'ach (Tamid 4:3). After the Kohanim cast the Netachim of the Tamid into the sacrificial fire located on the southeast corner of the Mizbei'ach, they consigned the Minchat Chavitin to the flames (Haktara). Even though the Minchat Chavitin was a personal offering of the Kohein Gadol, he was not required to participate in its preparation or even be present when it was offered. Catriel is in the process of writing a book: The Temple of Jerusalem, A Pilgrims Prospective; A Guided Tour through the Temple and the Divine Service [The
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