אלו מנחות נקמצות – the meal-offering of fine flour, its dough is grabbed, and the meal-offering prepared/fried in a flat pan and the meal-offering prepared/fried in a deep pan, and the loaves and wafers, that is basked, they crumble them after their being baked. But the meal-offering of fine flour is written explicitly, קמיצה/a handful (Leviticus 2:2: “[and present it to Aaron’s sons, the priests.] The priest shall scoop out of it a handful/וקמץ משם מלא קמצו of its choice flour and oil, as well all of its frankincense,” and the others are written as אזכרה /a token portion (Leviticus 2:2: “and this token portion [he shall turn into smoke on the altar, as a gift of pleasing odor to the LORD],” and this אזכרה/token portion is the handful [of meal-offering].

מנחת גוים או נשים – who made a free-will offering of one of these.

מנחת העומר – אזכרה/this token portion is written regarding it (Leviticus 2:16: “And the priest shall turn a token portion of it into smoke: some of the grits and oil, with all of the frankincense, as a gift to the LORD.”).

מנחת חוטא וקנאות – it is written regarding them קמיצה/grabbing a handful (see Leviticus 5:12: “He shall bring it to the priest, and the priest shall scoop out of it a handful as a token portion of it, and turn it into smoke on the altar.”).

מנחת חוטא של כהנים נקמצת – even though the meal-offering of the Kohen is burned entirely, as it is written (Leviticus 6:16): “So, too, every grain offering of a priest shall be a whole offering: it shall not be eaten,” nonetheless, it requires taking a handful.

והקומץ קרב לעצמו והשיריים קרבן לעצמן – but according to the first Tanna/teacher, the meal-offering of the Kohen is not taken in a handful, but rather is offered in smoke as it is, for he holds that all meal-offerings where the residue/remnants are consumed is taken in a handful but its residue/remnants which are consumed are not taken in a handful. But the Halakha is according to the first Tanna/teacher.

בזה יפה כח המזבח – it was not necessary to teach this, for we see that in this, the power of the altar is greater, and it is a simple matter. But rather to include the individual who gives a freewill offering of wine to altar without a sacrifice, so that you should not say that he drips it over the burnt-offerings on the fire, and it is completely burned and the power of the altar is not greater in this, it comes to teach us that this is not the case, but rather, he offers the libation like other libations and goes down to the pit by the side of the altar into which the remainder of the libations were poured, that is like two perforations/incisions that were in the altar and they would go down below until the foundation, in order that the power of the altar would be greater.

ובזה יפה כח הכהנים – to include the two [loaves of] bread of Atzeret/Shavuot, if he brought them by themselves with out the lambs, that you should not say that they stand for burning but not for consumption since the lambs were not offered up as sacrifices that permit them, it comes to teach us that in this way, the power of he Kohanim was greater forever, for they stood for consumption and not for burning (see Tractate Menahot 74b).

הנעשות בכלי – as for example, the meal-offering prepared in a deep pan [in a container full of oil] and a meal-offering prepared by frying on a flat pan which are made in a utensil.

טעונות שלש מתנות שמן – to exclude that meal-offering which is baked in an oven that does not require pouring [of oil].

ומתן שמן בכלי קודם לעשייתן – first he places the oil in a service/sacred vessel and places fine flour on top of it, as it is written regarding the meal-offering prepared in a deep pan (Leviticus 2:7): “[If your offering is a grain offering in a pan,] it shall be made of choice flour in oil,” that is to say, that it shall be placed, so we see that it requires the placing of oil prior to its being made, and regarding the meal-offering prepared by frying on a flat pan, it is written (Leviticus 2:5-6): “[If your offering is a grain offering on a griddle,] it shall be of choice flour with oil mixed in, unleavened. Break it into bits and pour oil on it;” mixing and pouring is written, but putting oil in a utensil first is not written regarding it, but with a meal-offering prepared in a deep pan [in a container full of oil], that oil is placed in it but pouring and mixing/stirring is not written, and we learn this from that, it is stated, קרבנך/your offering (Leviticus 2:7) with the meal-offering prepared in a deep pan [in a container full of oil] and it is stated קרבנך/your offering (Leviticus 2:5) with the meal-offering prepared by frying on a flat pan/griddle , and how does he make it? He places oil first in the sacred vessel and places upon it the choice flour, [and he returns] and puts upon it oil and mixes/stirs it, behold there is the placing of oil in a utensil and mixing/stirring, and he kneads it with water and bakes it in an oven and crumbles it and pours oil upon it after crumbling/breaking it into pieces, and this is the pouring of the oil, behold three of them, and he grabs a handful and offers up the handful in smoke and the rest is consumed by the Kohanim.

והחלות בוללן דברי רבי – now we are speaking of the meal-offerings baked in an oven which produces loaves or wafers, and it is written concerning it (Leviticus 2:4): “[When you present an offering of grain baked in the oven] it shall be of choice flour: unleavened cakes with oil mixed in,[or unleavened wafers spread with oil].” Rabbi [Judah the Prince] holds that loaves mixed with oil is written, and he mixes them when they are loaves. But the Rabbis hold that mixed/stirred choice flour is written, teaching us that it is mixed/stirred when it is choice flour. And the Halakha is according to the Sages.

חלות טעונות בלילה והרקיקים משוחים – as it is written (Leviticus 2:4): “unleavened cakes with oil mixed in,” but wafers do not have it (i.e., oil) mixed in. wafters are spread with oil, but unleavened cakes are not spread with oil.

כיצד מושחן כמין כי – Greek (in the form of an X) – our letter ט' – like the separation of the thumb [of the left hand] from the fingers [like this C].

כל המנחות הנעשות בכלי – here it does not come to include the meal-offering that is baked in an oven, as it is written (Leviticus 2:6): “Break it into bits and pour oil on it; it is a grain offering,” but to include all the meal offerings for breaking into bits, but rather to exclude the two loaves and the shewbread which do not require breaking into bits/crumbling.

כופל אחת לשנים – as it is written (Leviticus 2:6): “Break it into bits,” breaking them (i.e., plural) which is two, for since it was broken, that is two pieces, “bits,” we extend the scope that each piece is broken into two, which is four. It is possible that he can make them crumbs, the inference teaches us, “into bits,” but not its bits into bits. And all of them are broken pieces like olives, that the concluding clause of the Mishnah is not Rabbi Shimon who states, but rather the words of all, for after he made the broken pieces like olives, he folds each olive into two and two into four.

מכפלה – he does not fold them up into four, but rather only into two, for it is not written concerning it other than the meal-offering of broken pieces but not [whole] pieces.

רבי שמעון אומר כו' – But the Halakha is not according to Rabbi Shimon.

שיפה – he rubs the wheat between his hand and the utensil in order that it be pleasant to remove its husk.

בעיטה – that he strikes with the thickness of his fist or the thickness of the palm of his hand. And he would rub once and beat twice, [or] rub twice and strike three times, and he goes back and does it according to this order until he completes five hundred beatings to three hundred rubbings.

ה"ג ר' יוסי אומר בבצק – that is to say, rubbing and eating he dough but not the wheat. But the Halakha is not according to Rabbi Yosi.

עשר עשר חלות – and the meal-offering of choice flour also even though that prior to baking a handful is taken, nevertheless, ten loaves are brought.

לחם הפנים – it is explicitly written regarding them twelve loaves (Leviticus 24:5: “You shall take choice flour and bake of it twelve loaves/שתים עשרה חלות, two-tenths of a measure for each loaf”).

וחביתי כהן גדול – it is stated regarding the shew bread, it is stated, “a due for all time/חק עולם” (Leviticus 24:9) and it is stated regarding the baked cakes of the High Priest (Leviticus 6:15): “חק עולם/a law for all time,” just as there (i.e., with the shew bread) there are twelve loaves, so here too there are twelve loaves, and we offer up six loaves in the morning and six loaves in the evening.

חוץ מחלות תודה שהן באות עשר (see Tractate Menahot, Chapter 7, Mishnah 1) – that we require to state the reason further on tin that chapter. But the Halakha is not according to Rabbi Meir.

העומר היה בא עשרון משלש סאין – the meal-offering of the Omer that we bring on the morrow of [the first day of] Passover, they would reap three Seah which is an Ephah of barley, and grind it and wave it in a sieve thirteen times until they produce its fine flour of an Issaron which is the tenth of an Ephah. And the reason that they require an Issaron of Omer of three Seah of barley, since that it comes from new grain and it is of barley, , they have in it much coarse bran and a small amount of choice flour, and one doesn’t bring his choice Issaron other than from three Seah.

שתי הלחם שני עשרונים משלש סאים – for since they come from wheat, even though that it comes from new gain, for on Atzeret/Shavuot it is the new grain of wheat, nevertheless two choice tenths of an Ephah come from three Seah.

לחם הפנים עשרים וארבעים עשרונים – and thus it is written (Leviticus 24:5): “[You shall take choice flour] and bake of it twelve loaves, two-tenths of a measure for each loaf.”

מעשרים וארבע סאים – since they come from wheat and from old grain, we remove one choice Issaron from the Seah.

היה מנופה בשלש עשרה נפה – one above the other. And all of this is for the commandment, but it does not indispensable, for if he brought Omer Issaron from four Seah or he brought from two Seah, he did not invalidate it.

רבי שמעון אומר לא היה לה קצבה – and even ab initio the Sages did not give a limit from how many Seah of wheat or barely they bring the Omer or the two loaves or the shew bread, but rather we see in the choice flour that it was sifted according to its needs and it was sufficient. But the Halakha is not according to Rabbi Shimon.