כל המנחות באות מצה חוץ מחמץ שבתודה – as it is written (Leviticus 7:13): “This offering with cakes of leavened bread added.”

ושתי הלחם – as it is written (Leviticus 23:15): “baked after leavening.”

שאור היה בודה להן מתוכן (leaven is set aside for them from their own [contents]) – from the Issaron/tenth of thanksgiving offering and the two loaves [of bread], he removes the yeast, that he would knead from the fine flour a little after it was measured and preserve it in fine-flour and it leavens on its own and from it the rest leavens, for from another place, he would not be able to ring it so that there wouldn’t be extra meal-offering.

והיא אינה מן המובחר – and it doesn’t leaven well, because it does not have yeast from the good vinegar.

אלא מביא שאור – that is from good vinegar from within his house, and places it it within the Issaron and adds and fills it in with fine flour.

אף היא היתה חסרה או יתירה – as for example, the yeast was thick and kneads with difficulty with a little water, it doesn’t hold a large volume as if it were flour and it is found that the Issaron is greater, for if the yeast/leaven were kneaded its yeast/leaven would be greater than now. But if it is not kneaded well, that he placed in a lot of water, it is found that is volume is greater than if it were flour and it was found that the Issaron is less, for were it not for the water, it would not be full. And the Halakha is according to Rabbi Yehuda.

שנאמר כל המנחה אשר תקריבו לה' לא תעשה חמץ – it refers to the first clause [of the Mishnah] as it teaches that they are watched so that they do not become leavened, and it is speaking of prior to grabbing a handful . But the residue/remnants we derive from a different verse, as it is written (Leviticus 6:10): “It shall not be baked with leaven; [I have given it] as their portion [from My gifts],” even the portion of the priests which are the residue of the meal-offering that remained from the handful, even this shall not be baked with leaven, and with leaven, it is especially mentioned regarding the residue, but it is permitted to knead them with honey and to fry them with oil in it.

עריכתה (rolling it) – when he engages it with his hands after kneading, and they are liable for each and every one, for since it is says (Leviticus 2:11): “[No grain offering that you offer to the LORD] shall be made with leaven,” he is not able to be liable except for one [offering], the inference teaches us that “it should not be baked” (Leviticus 6:10), that baking was included and why was it excluded, to make an analogy of Biblical verses to it, just as baking is special that it is the action of an individual and one is liable for it on its own, even I include kneading it and rolling it and all individual actions regarding it, to include forming and smoothing the surface of the dough which is the action of an individual and we are liable for it on its own. And forming and smoothing the surface of the dough is smoothing its face in water and even though it does not appear so much as an action.

מנחת סולת – a person who vows a mere free-will meal-offering, brings fine flour and oil and frankincense and mixes it and takes a handful as it is prior to baking it. And for which it is written (Leviticus 2:1): “he shall pour oil upon it, lay frankincense on it,” all of these others we derive from the meal-offering of fine flour where it is written regarding the meal-offering of fine flour (Leviticus 2:1): “when a person,” that implies that all meal-offerings of an individual require oil and frankincense.

והחלות והרקיקין – a meal-offering of grain that is baked in an oven is called, the loaves [of bread] and the wafers. For if he requires loaves [of bread], he brings them and if he requires wafers, he brings wafers.

ומנחת כהנים – a Kohen who volunteers to donate one from these five meal-offerings.

מנחת כהן משיח – the meal-offering of unleavened cakes (see Tractate Menahot, Chapter 4, Mishnah 5).

גוי – [a heathen] who freely donates a meal-offering as we derive from "איש איש"/anyone (Leviticus 17:8 – “If any one of the house of Israel or of the strangers who reside among them offers a burnt-offering or a sacrifice”) which teaches that heathens bring votive offerings and free-will offerings like Israelites.

ומנחת נשים – a woman who vowed to donate a meal-offering.

ומנחת נסכים – which does not require frankincense, for oil is stated with it but not frankincense (see Numbers 15:4-5).

ולחם הפנים – it is written regarding it (Leviticus 24:7): “With each row you shall place pure frankincense, [which is to be a token offering for the read, as a gift to the LORD].” But oil is not written there.

שתי חלות – of Atzeret/Shavuot, but it is not mentioned on them neither oil nor frankincense (see Leviticus 5:11: “he shall not add oil to it or lay frankincense on it, [for it is a purification offering].”

מנחת חוטא ומנחת קנאות – it is written explicitly regarding them (Leviticus 5:11): “he shall not add oil to it or lay frankincense to it” (and Numbers 5:15: “No oil shall be poured upon it and no frankincense shall be laid upon it for it is a grain offering of jealousy.”).

וחייב על השמן – if he placed upon the meal-offering for a sinner or on the meal/grain-offering of jealousy.

נתן כלי – which contains oil.

על גבי כלי – of the meal/grain-offering of the sinner.

לא פסלה – and we don’t say that behold he transgressed on what is written in the Torah (Leviticus 5:11): “he shall not add oil to it [or lay frankincense to it],” for the Torah did not warn other than that he should not place the oil into the fine-flour or into the flour.

טעונות הגשה – with regard to the thanksgiving offering of he southwestern corner [of the altar] as it is written (Leviticus 2:8): “[When you present to the LORD a grain offering…it shall be brought to the priest] who shall take it up to the altar.”

והחלות והרקיקין – an offering of grain baked in the oven.

מנחת כהנים – that is completely burned.

וכל שאין בהם קמיצה – to permit the residue/remnants from the meal-offering for the Kohanim, and they don’t have bringing near [of the sacrifice]. But the Halakha is not according to Rabbi Shimon.

לוג ואשם מצורע – it is written with regard to them (Leviticus 14:12): “and he shall elevate [them as an elevation offering before the LORD].”

והבכורים כדברי ר' אליעזר בן יעקב – we have the reading, meaning to saying, that we prove from him who said plainly first-fruits require waving, and the Halakha is according to him.

ואימורי שלמי יחיד וחזה ושוק שלהם – it is explicitly written (Leviticus 10:15): “Together with the fat of fire offering, they must present the thigh of gift offering and the breast of elevation offering, which are to be elevated [as an elevation offering before the LORD].”

אחד שלמי אנשים ואחד שלמי נשים – that require elevation/waving.

בישראל אבל לא באחרים – it explains in the Gemara (Tractate Menahot 61b) that this is what he said: both those of Israelite men and women, their sacrifices require waving, and the waving itself is by an Israelite [male], but not by women, for it is stated in a Baraitha, that male Israelites wave, but the heathens do not wave; male Israelites wave but the daughters of Israel do not wave.

שתי הלחם וכבשי שלמים של עצרת – that come on account of the bread. It is written concerning them (Leviticus 23:20): “The priest shall elevate these – the two lambs- together with the bread of the first fruits as an elevation offering before the LORD,” not on them specifically, but rather near them, the lambs at the side of the bread, according to the words of Rabbi [Judah the Prince] in the Baraitha. And such is the Halakha.

שנאמר – [concerning the ordination of Aaron] (Exodus 29:27): “the breast that was offered as an elevation offering (i.e., waived) and the thigh that was offered as a gift offering (i.e., raised) [from the ram of ordination – from that which was Aaron’s and from that which was his sons’],” and from that which was offered as an elevation offering and that which was elevated as a gift offering, we derive the rest of the waiving done: the waiving - bringing them forward and backward; and the raising of them – upward and downward.

תנופה היתה במזרח – meaning to say, even in the east of he altar one is able to wave, and all the more so, on the west side which is closer to the Sanctuary.

ותנופות קודמות להגשות – first he waves/elevates and afterwards brings it near. But in the meal-offering of the Omer and the meal-offering of jealousy we are speaking s that they require elevation and bringing near, as it is written with regard to the meal-offering of jealousy (Numbers 5:25): “elevate the grain offering [of jealousy] before the LORD” and afterwards (ibid.,): “and present it on the altar.”

שלשה מינין – the individual peace-offering, and the communal peace offering which are the lambs of Atzeret/Shavuot, and the guilt offering of the leper. These three kinds [of offerings] require between the three of them three rituals: laying of the hands [while the animal is yet alive, waving of the animal while alive and the waving of slaughtered animals.

שתים – rituals from these three are done with each kind, but the third is not done with them, because there are only two for each kind.

שלמי יחיד – it is written with them laying of the hands in [the Torah portion of] Vayikra (i.e., Leviticus 3:2: “He shall lay his hand upon the head of his offering and slaughter it at the entrance of the Tent of Meeting.”).

ותנופה שחוטים – regarding their breast and thigh, in [the Torah portion of] Tzav (i.e., “Command Aaron” – see Leviticus 7:31-32).

שלמי צבור – it is written with them waving while alive (Leviticus 23:20): “The priest shall elevate these – [the two lambs – together with the bread of the first fruits as an elevation offering before the LORD],” that is while they are alive, and the waving of those that are slaughtered, that the breast and thighs are theirs, as we derive from the individual’s peace offerings. But placing of the hands [on the head] is not required, for the Halakha was decided for it that there aren’t in all of the communal sacrifices other than two laying of the hands alone, the lay of the hands on the scapegoat [of Yom Kippur] (Leviticus 16:21) and [the laying of hands] on the bull for an unwitting communal sin (Leviticus 4:15).

אשם מצורע – it is written concerning it, a living waving (Leviticus 14:12): “And he shall elevate them [as an elevation offering before the LORD],” in [the Torah portion of]: “This shall be the ritual of the leper.” But laying of the hands, that it is impossible for an individual sacrifice that he should not lay his hands upon the head of his sacrifice.

אבל לא תנופה שחוט – that the All-Merciful excluded concerning the individual peace-offering, (Leviticus 7:30): “the breast to be elevated as an elevation offering before the LORD,” אותו/it – to exclude the guilt offering of the leper which does not require the elevation of something already slaughtered.

מרחשת עמוקה – as it is written (Leviticus 7:9): “and any that is prepared in a pan” implying within it, so we see that it has something inside/within.

ומעשיה רוחשין (and what is inside it moves/vibrates – like jelly – see Tractate Menahot 63a) – that the oil within moves about within it. The language of (Genesis 1:16): “that creep on the earth,” which we translate in Aramaic as moves/swarms. But there are those who have the reading that its contents are soft, that is to say, that is kneaded product/dough is soft.

ומחשבת צפה – as it is written (Leviticus 7:9): “or on a griddle,” implying on it but not within it. So we see, it has nothing inside/within.

צפה – it is not deep but rather its edges float near its rim/border of the vessel, like “floating on the top of the water.”

ומעשיה קשים – that the dough that fries in it that which was kneaded is hard in order that it not pour outside, for the utensil lacks a rim/border.

כופח (small stove, brazier)– in a place where broke one pot and sometimes they heat it and brake dough in it.

רעפים (hot tiles) – TULASH in the foreign tongue. Made from earthenware and they heat it in a kiln.

ויורות הערביין (fire places of the Arabs/a cavity in the ground laid out with clay – see Tractate Kelim, Chapter 5, Mishnah 10 and Tractate Menahot 63a) – a kind of indentation/hole made in the ground and they fastened with plaster and they burn fire inside it until it becomes white hot and they bake dough in it.

אם רצה יביא מעשה כופח – for the brazier is a small stove, but the Halakha is not according to Rabbi Yehuda.

מנחת מאפה – it is written regarding it loaves and wafers (see Tractate Menahot, Chapter 6, Mishnah 5).

לא יביא מחצה חלות – for all the meal-offerings come in groups of ten, and this he should not bring as five loaves and five wafers, but rather either all of them are loaves or all of them are wafers.

מפני שהוא קרבן אחד – for both of them are written in one-meal offerings, therefore he is able to bring half of this kind and half of another kind. But the Halakha is not according to Rabbi Shimon.