Menachos 3:2 - 3:3

לא יצק – the order of the meal-offering; at the beginning he places the oil in a utensil and after that places the fine-flour, and after that he returns and pours the oil and stirs it and this is explained in the chapter [seven in Tractate Menahot], "אלו המנחות נקמצות" /These meal-offerings are grabbed” [75a

לא יצק ולא בלל כשר – as for example, he put all of the oil that was in the Log in the first gift which is prior to performing it. But if he was missing its oil, we stated in the first chapter [Tractate Menahot 11a – see Mishnah 3 in Chapter 1] that it is invalid. And in the Gemara in our chapter [18b], it proves that pouring is indispensable (i.e., it invalidates the act by its omission), and it explains [the phrase] “that he didn’t pour,” that a Kohen didn’t pour, but rather a non-Kohen (i.e., literally, “a foreigner”), that from the grabbing of a handful of meal-offering is the command for the priesthood, but pouring and stirring/kneading are appropriate for a foreigner (i.e., non-Kohen), but it teaches, that he didn’t stir, by force it means that he didn’t mix/stir at all, for mixing/stirring definitely is not indispensable and our Mishnah should be read as follows: “if a Kohen did not pour but rather [it was done] by a foreigner, or he didn’t stir/mix at all, it is appropriate/kosher.

לא פתת (didn’t break the meal-offering into small pieces) – as it is written (Leviticus 2:6): “Break it into bits [and pour oil on it; it is a grain offering].” Even though it is written regarding a meal offering fried on a flat pan alone, the same law applies for all the meal-offerings that are baked first, such as for example, meal-offerings prepared in a flat pan and meal-offerings prepared in a deep pan, fried in a container filled with oil and that which is baked, it is commandmen to crumble all of them and afterwards take a handful of the meal-offering. And in a case wherehe did not crumble other than in order to take a fistful

לא מלח –[he did not salt] the entire meal-offering, but rather [only] that he took a handful of for a meal offering. But whereas, the salting of the handful is indispensable (i.e., it invalidates an act by omission).

לא הניף – in the sinner’s meal-offering and the meal-offering of jealousy (i.e., for a husband suspecting his wife of infidelity) requires waving.

לא הגיש – as it is written (Leviticus 2:8): “[it shall be brought to the priest] who shall take it up to the altar.” For the Kohen brings it to the altar and brings it near/offers it in the southwestern corner [of the altar] opposite the point of the corner (see Tractate Menahot, Chapter 5, Mishnayot 5-6).

פתיתים מרובות – much larger than the expressed law for the meal-offering of an Israelite , doubling one into two [pieces] and two into four [pieces] and divides them (see Talmud Menahot 18b and Tractate Memahot, Chapter 6, Mishnah 4) . And it is necessary to inform/teach us about large broken pieces and even though they inforom us that if he did not break them into small pieces, it is kosher/fit. For o might think I would say that there, where is the the law of loaves upon them, but here where there isn’t the law of loaves , and there are no [small] broken pieces, I would say, no, there it comes to teach us that the opposite is true (i.e., that this is not the case).

ולא משחן (see Mishnah Menahot, Chapter 6, Mishnah 3) – the wafters require anointing [with oil], as it is written (Exodus 29:2): “and unleavened wafers spread with oil,” after their baking we anoint them with oil over and over until he depletes all the oil in the LOG (i.e., a LOG equals the amount displaced by six eggs).

במנחת כהנים כשרה – that all of them are burned entirely like it

כמנחת כהן המשיח ובמנחת נסכים פסולה (see Tractate Menahot, Chapter 6, Mishnah 2) – because the mixture of the handful of meal-offering of an Israelite is thick. One LOG of oil er an Issaron of fine flour, and the meal-offering accompanying libations [of wine] and that of the anointed priest, their mixture is soft, three LOGS for an Issaron (= 10 Ephah) , as it is written for the meal offering accompanying libations (Numbers 15:4): “[the person who presents a gift to the LORD shall bring as a grain offering:] a tenth of a measure of choice flour with a quarter of a HIN mixed in, and in the meal-offering of the anointed priest, it states (Leviticus 6:13): “a tenth of an ephah of choice flour as a regular grain offering, [half of it in the morning and half of it in the evening].” Behold it is for you like the meal-offering of the daily offering with is an Issaron of fine flour in a quarter-log of a Hin.

והן בולעות זו מזו (each absorbs from the other) – the handful of meal-offering absorbs from the meal-offering accompanying libations and from the meal-offering of the anointed priest, and the oil of these meal-offerings is greater than the handful of the meal-offering and nullifies it, and it is a meal-offering whose handful of meal-offering was not offered as incense and that which was gathered in the handful is disqualified. But the meal-offering accompanying libations is fit/kosher, for there wasn’t like its oil had been increased, since it wasn’t intentionally that the oil was mixed when it absorbs it is nullified regarding it, and it is as if it doesn’t exist. But the Halakha is not according to Rabbi Yehuda.

אם יכול לקמצן מזו בפני עצמה וזו בפני עצמה – that this [meal-offering] fell on this side of the utensil and that [meal-offering] fell on the other side [of the utensil] and there remained from them enough in order to grab a handful that did not get mixed/combined, they are acceptable/fit (i.e., literally, “kosher”). But if not, they are disqualified, for it says in the Law of the Kohanim (i.e., Leviticus 2:2): “[And the priest shall scoop out of it a handful] of its choice flour and its oil, ”but not from the fine flour of its neighbor.

לא יקטיר – and even all of that which is mixed, for the burning on the altar is not a Mitzvah other than when grabbing a handful [of meal-offering], and the person who gathers a handful of meal-offering does not grab two handfuls [of meal-offering] for perhaps in each handful of meal-offeringf there is some from this one that became mixed, and there isn’t a complete handful from one meal-offering.

ואם הקטיר – [if he offered up for burning on the altar] – all of the mixture, it doesn’t go to the credit of its owners, for a handful was not grabbed ‘for a meal-offering] and a freewill meal-offering is not permitted without taking a handful [of meal-offering].

נתערב קומצה בשייריה – he cannot offer it up all of for burning on the altar because the residue/remnants are prohibited to burn on the altar, as it is written (Leviticus 2:11): “[for no leaven or honey] may be turned into smoke as a gift to the LORD,” all that is from it for fire-offerings is included in not turning into smoke (see: Leviticus 2:11): “[for no leaven or honey] may be turned into smoke [as a gift to God].”

נטמא הקומץ והקריבו, הציץ מרצה ([if] the handful was made unclean and one [nonetheless] offered it up, the priest’s frontlet effects acceptance) – as it is written (Exodus 28:38): “[It shall be on Aaron’s forehead,] that Aaron may take away any sin arising from the holy things [that the Israelites consecrate],” he doesn’t take away anything other than the sin of ritual defilement, in which it has a lenient side which was permitted to the community from its general principle, as it is written, regarding the daily burnt-offering (Numbers 28:2): “at stated times,” and even when in a state of ritual impurity.

ואינו מרצה על היוצא (but it doesn’t effect acceptance for that which goes forth [beyond the veils – see Tractate Zevakhim, Chapter 8, Mishnah 12) – for even though it also has a lenient side that is permitted on the temporary/improvised altar from its general principle, that is forbidden when it leave from the Tabernacle, but was permitted in the temporary/improvised altar that was in Nob and Givon, where there weren’t veils there, nevertheless, the priest’s frontlet does not affect acceptance when leaving [beyond the veils], as it is written (Exodus 28:38): “to win acceptance for them before the LORD,” yes to a sin before God, no to a sin that leaves the veils [outside of the Tabernacle].