מנחות ו׳:א׳ - ו׳:ב׳

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).