מנחות ז׳:ב׳ - ז׳:ג׳

המלואים – that were in the days of Moses when Aaron and his sons were inaugurated/dedicated into the priesthood.

היו באים כמצה שבתודה חלות ורקיקים ורבוכה – as it is written in the inauguration (Leviticus 8:26): “From the basket of unleavened bread that was before the LORD, he took one cake of unleavened bread, one cake of oil bread, and one wafer, [and placed them on the fat parts and on the right thigh],” one cake of unleavened bread – these are the loaves, and the one cake of oil bread – this is the pulp of flour mixed with hot water and oil that they add into it oil corresponding to the loaves and the wafers. And the wafer is the wafter.

נזירות – the loaves of the Nazirite, as it is stated (Numbers 6:15): “a basked of unleavened cakes of choice flour with oil mixed in, and unleavened wafters spread with oil; [and the proper grain offerings and libations],” but the pulp of flour mixed with oil and water is not mentioned there.

שתי ידות – two parts of kinds of unleavened bread that are in the thanksgiving offering they were in the Nazirite offering, as it is explained further on.

נמצאו – for the Nazirite.

עשר קבין – that behold with the three kinds of unleavened bread that were associated with the thanksgiving offering, they were fifteen Kab, and they were ten [Kab] which were two thirds of the fifteen [for the Nazirite’s offering].

שהן שש עשרונות ועדוין – that is to say, more that was added to them, for there were three Issarons and one-third of each kind, as it was stated above concerning the unleavened bread that is in the thanksgiving offering, it is found that two kinds are six Issarons and two-thirds of an Issaron, which are as we state six Issaron and something left over.

ומכולן – from all of the four kinds that are in the thanksgiving offering, the Kohanim would take one from ten as a heave-offering.

שלא יטול פרוס – broken and cut into.

שיהיה כל הקרבנות שוין – the kinds will be equivalent, ten loaves for each kind [of animal].

שלא יטול תרומה מקרבן על חבירו – that if there was five [loaves] from this kind [of animal] and fifteen [loaves] from that kind of animal, it is found that he would separate from this one for that one.

השוחט את התודה בפנים – inside from the Temple courtyard.

ולחמה חוץ לחומה – In the Gemara (Tractate Menahot 78b) we establish that it is outside the wall of the House of Pagi. My teachers/Rabbis explained outside the outer wall of Jerusalem [but outside of the Temple courtyard is holy]. But even though it is written (Leviticus 7:12): “[If he offers it (i.e., the sacrifice of well-being/peace offering) for thanksgiving,] he shall offer it together with the sacrifice of thanksgiving unleavened cakes/והקריב על זבח התודה חלות [with oil mixed in, unleavened wafers spread with oil, and cakes of choice flour with oil mixed in, well soaked],” that implies, apparently that the bread is near it at the time of the sacrifice, we don’t expound [the word] "על"/nearby. But Maimonides has the reading of “the house of Bagi.” And he explains that it is a place close to the Temple Mount which is outside the wall of the Temple Mount and there they bake the meal/grain offerings. And on account of this, they would call it Bet Bagi, the language of bread/Bag of the king.

עד שלא קרמו בתנור – these are not bread, but rather mere dough [prior to their forming a crust].

שחטה – in order to eat it outside of its appropriate time, the bread is sanctified, but it (i.e., the offering) was done with the wrong intention and is disqualified. If on condition to eat it outside of its appropriate place, the bread is sanctified but it (i.e., the sacrifice) is disqualified. But the reason that the bread is sanctified, is because it is disqualified within the Temple courtyard. And we hold that any offering that was disqualified within the Temple courtyard, the Temple courtyard, the Temple courtyard receives it.

שחטה ונמצאת טריפה לא קדש הלחם – for its disqualification occurred prior to ritual slaughtering (see also Tractate Zevakhim, Chapter 9, Mishnayot 2-3).

שחטה ונמצאת בעלת מום ר' אליעזר אומר קדש – In the Gemara (Tractate Menahot 79a), it establishes it as a defect in the eye [which is not recognized], that with this defect Rabbi Eliezer held that if they (i.e., the sacrifices) went up [to the altar], they should not go down, since their defect is not recognized, therefore, the bread is sanctified. But the Halakha is not according to Rabbi Eliezer.

שלא לשמה – the bread is not sanctified, as it is written (Leviticus 7:13): “This offering, with cakes of leavened bread added, he shall offer along with his thanksgiving sacrifice of well-being,” on the sacrifice that was made for the sake of the peace-offerings of thanksgiving.

וכן איל המילואים – because they were the first of all the sacrifices, it (i.e., the Mishnah) took the ram of ordination. And the same law applies to the ram of the Nazirite, for the rams of ordination are considered like the sacrifice of an individual.