כל קרבנות. מן החדש ומן הישן – it is speaking of meal-offerings.

שאינן באים אלא מן החדש – regarding the Omer, it is written (Leviticus 23:16): “an offering of new grain,” and in regard to the two loaves of bread, it is written (Exodus 34:22): “of the first fruits of the wheat harvest.”

ומן הארץ – in regard to the Omer, it is written (Leviticus 23:10): “When you enter the Land [that I am giving you and you reap its harvest,” and with the two loaves [of bread] it is written (Leviticus 23:17): “You shall bring from your settlements two loaves of bread [as an elevation offering].”

מכמס וזוניחה – these are names of places (see Ezra 2:27 and Joshua 15:35, 56).

אלפא לסלת – their choice flour is first and chosen to all the choice/fine flour. Like this Aleph, it is the first of all the letters.

אלפא – this is Aleph in the Greek language.

שנייה להן – its choice flour is close to being praiseworthy like the choice flour of Michmas and Zonicha.

חפרים בבקעה – these are two Chafarayim -one in the mountains and one in the valley, and the one that is in the valley that its choice flour is praiseworthy.

כל הארצות – of the Land of Israel they were kosher/fit, but from here (i.e., the places mentioned in the Mishnah) they would bring them.

אין מביאין – the Omer nor the two loaves [of bread].

לא מבית הזבלים – from a field that needs to be manured, for perhaps it was not manured all of its need and it was found that its fruits were lean/weak. Alternatively, since the manure deteriorates and causes the loss of taste of the fruit.

ולא מבית השלחים – a land that is thirsty for water that its fruits are lean/week.

ולא מבית האילן – from grain that is among the trees, that the trees that grow there suck the ground and weaken the seeds.

נרה – ploughs. It is the language of (Jeremiah 4:3): “Break up the untilled ground,[and do not sow among thorns].”

ובשניה זורעה – In the Gemara (Tractate Menahot 84b) it reaches the definite conclusion that in the first year, he breaks up all of it and seeds half of it and leaves half of it as newly broken land, and similarly in the second year he ploughs all of it and seeds the half hat he didn’t seed in the previous year, and the half that he seeded in the previous year, he leaves it as broken land, and similarly in every year he seeds that which was broken in the previous year.

כיצד בודק – the choice flour if it is winnowed/sifted all that it needs to be or not.

עלה בידו אבק – thin flour and it is inferior.

עד שיניפנה – with a winnow to remove the thin dust that remains in it.

ואם התליעה – the choice flour or the wheat.

פסולה – and its majority had become maggoty/wormy. And we derive it further on at the end of the chapter (see Mishnah 7) from what is written (Numbers 28:19-20): “see that are without blemish. The grain offering with them,” (Numbers 28:31): “You shall present them – see that they are without blemish with their libations,” that the meal-offerings and the libations will be pure.

תקועה – a city whose name is Tekoa, as it is written (II Samuel 14:2): “So Joab sent to Tekoa [and bought a clever woman from there].”

אלפא לשמן – its oil is first-rate and choice of the oils. As this Aleph is the first of the letters.

אנפיקנון – oil that is made from olives that did not bring one-third of their ripening and it is very bitter.

שנשרו במים – that the water ruins the oil.

שלשה זיתים – three times during the year they harvest/prepare the olives. And in them there are three oils, and each time there are three kinds of oil.

הזית הראשון – the first time that they harvest/prepare [the olives].

מגרגרו בראש הזית – he harvests the berries that are at the top of the olive/tree, for they ripen first because the sun shines upon them and ripens them.

לתוך הסל – he refines them and [the oil] comes up and there is a utensil underneath the basked to receive the oil.

רבי יהודה אומר סביבות דופני הסל – he places the olives and the oil flows through the walls and falls into the rim of the basket and from there he refines it and goes up and it is found to be refined . For the refuse that remains is attached on to the walls of the basket. But he soul dot place them on the rim at the bottom of the basket, because they get combined with the oil and the sediment/lees and it is found that the oil is turbid. But the oil that flows from itself without any assistance rendered in loading up is called the first oil of the first olive.

טען בקורה – the olives that are in the basket.

רבי יהודה אומר באבנים – but not with a beam, for the beam is heaven and it removes the sediment/lees.

חזר וטחן – with a millstone, those olives that are under the beam and the beam presses them.

הראשון למנורה – that we require pure olive oil (see Leviticus 24:2).

והשאר כשר למנחות – for it is not written with them that it is pure [olive oil].

הזית השני – the second time when he harvests that which is found that are ripened now.

מגרגרו בראש הגג – he harvests the berries that are near the roof, for their olives were near their rooves, and those ripen second.

הראשון – that went out prior to the pressing [of the beam] are fit/appropriate for the Menorah.

הזית השלישי – when he harvests the third time, they don’t ripen sufficiently all the way, for they are branches that are under the roof where the sun does not reach them.

עוטנו (packs in an a vat preparatory to crushing) – the language of vat or pit where olives ar e packed until they form a viscid mass, and it is the indentation/hole where they place the olives in order that they can grow moldy/decay there, and the language is Biblical (Job 21:24): “His pails are full of milk; [the marrow of his bones is juicy].”

שילקה – that it will grow moldy/decay.

ומנגבו בראש הגג – because it is collected/piled up and gathered in one place for four or five days, it (i.e., the oil) flows on its own, there is a thin secretion and it is not pleasant, therefore it is necessary to dry them off.

קרותים והטולים – they are the names of places (in Judea; in the actual Talmud text of Talmud Menahot 86b, they are called קרוחים ועטולין and some have a reading of חטולין for the second location).

אליוסטן – sweet wine on account of the sun, for the grapes were suspended in the sun to sweeten them. Sun in the Greek language is יוסטן/Yostan [but in the Mishnah itself, it is called אליסטון ; in the Talmud (ibid.), it is called הליסטיון].

יין ישן – that twelve months have passed upon it, its redness/reddish color passes, and in Sceripture it states (Proverbs 23:31): “Do not ogle that red wine [as it lends its color to the cup],” so we see, at the time that it is reddish, it is choice [wine].

לא מתוק – when it is sweet on account of itself, for if it were on account of the sun, the first clause [of the Mishnah] would teach that if he brought אליוסטן /Elyostan, it would be kosher/fit (whereas it is only the de facto position where it is kosher according to the earlier passage in the Mishnah). Another explanation: wine that did not pass over it forty days, but the first [explanation] is essential.

מן הדליות (from branches of the vine trained to an espalier) – from the grape-vines that are suspended on top of beams of the loom and reeds that are high off the ground.

אלא מן הרגליות (grapes growing in a row on isolated vines) – from grape-vines that lie on the ground between the feet of people that are not trained to an espalier.

העבודים – that are tended to twice a year. That they did around the grape-vines to turn over the ground soil that are in their roots and make indentations/holes there to water them, and this is their being tended to.

בחצבים גדולים (large stone pitchers/earthenware jugs) – that these large utensils damage the flavor of the wine.

כדי שיהא ריחו נודף – when the wine jug/vessel is full, the smell/odor goes outside and does not spread.

קמחין – like small, thin, white berries that ascend over the face of the wine that are similar to flour.

ומאמצעה – he places a bung in the middle of the (earthen) wine jug .

קנה – the cubit of measurement was regularly in the hand of the treasurer.

זרק את הגיד והקיש בקנה – that is to say, when he tossed the wine, the froth of the sediment when the sediment begins to leave, the treasurer struck with a reed that was in his hand and pushed up away that he should not enter with a utensil that has wine in it. But my Rabbis/teachers explained that he struck with the reed that was in his hand to hint to the one pulling the wine from the (earthen) wine jug, that he should close the jug with a bung, and he would not say to him, ‘close it,” because the speech was difficult (i.e., injurious/bad) for the wine. And this is what it explains in the Gemara (Tractate Menahot 87a).

רבי יוסי בר' יהודה אומר יין שעלו בו קמחין פסול – But the Halakha is not according to Rabbi Yosi b’Rabbi Yehuda. And all of those that we have stated in our Mishnah that are invalid, whether with choice flour, whether with oil or whether with wine, if he transgressed and sanctified them, we flog him with the floggings of rebelliousness according to the Rabbis, for it is like the law of someone who sanctifies [an animal] with a blemish to the altar, for he is flogged according to the Torah, as it is written regarding something with a blemish (Leviticus 22:20): “You shall not offer any that has a defect, [for it will not be accepted in your favor],” and they (i.e., the Rabbis) stated in the Sifra, that the words, לא תקריבו/you shall not offer, means nothing other than do not sanctify. And just as they would bring the choice flour and the wine and the oil from known choice places, as it is taught in our Mishnah, so they would bring the sacrifices from known places, rams from Moab, lambs from Hebron, calves from Sharon, and pigeons, that is turtle-doves and young pigeons from the Mount of the King.