The tamid-offerings are not essential to the [validity of the] mussaf-offerings; nor are the mussaf-offerings essential to the [validity of the] tamid-offerings; nor are the mussaf-offerings essential to each other’s [validity]. [If] they did not offer a lamb in the morning, they should [nonetheless] offer [one] in the afternoon. Said R’ Shimon: When? When they acted under constraint or unwittingly. However, if they [acted] intentionally and did not offer the lamb in the morning, they may not offer [one] in the afternoon. [If] they did not burn the incense in the morning, they burn [it] in the afternoon. Said R’ Shimon: All of it was offered in the afternoon. For the Golden Altar was dedicated only with the [burning of the] incense; and the Olah Altar only with the tamid of the morning; and the shulchan only with the lechem hapanim on the Sabbath; and the menorah only with its seven lamps in the afternoon.

The chavitin of the Kohen Gadol were not brought by halves; rather, he brings a full issaron and divides it, and offers half in the morning and half in the afternoon. [If] a Kohen offered half in the morning and died, and they appointed another Kohen in his place, he should not bring half an issaron of his own, nor the half of the first one’s issaron; rather, he brings a full issaron and divides it in half, and he offers half, and half is destroyed. Thus, two halves are offered and two halves are destroyed. [If] they did not appoint another Kohen, from whom was it brought? R’ Shimon says: From the public. R’ Yehudah says: From the heirs. And it was offered whole.

All minchah-offerings are brought as matzah except for the leavened [bread] of the todah-offering and the shtei halechem, which are brought leavened. R’ Meir says: He abstracts sourdough for them from within themselves and leavens them. R’ Yehudah says: This, too, is not preferred. Rather, he brings sourdough, places it within the measure, and then fills the measure. They said to him: This, too, would be deficient or excessive.

All minchah-offerings are kneaded with lukewarm water, and one guards them from becoming leavened. If its remainder became leavened, he transgresses a prohibition; as it is written (Lev. 2:11): Any minchah-offering which you shall offer to HASHEM shall not be made leavened. And they are liable for its kneading, its arrangement, and for its baking.

There are [minchah-offerings] that require oil and frankincense; oil but not frankincense; frankincense but not oil; neither oil nor frankincense. The following require oil and frankincense: The minchah-offering of fine flour, the machavas [minchah-offering], the marcheshes [minchah-offering], the challos, the rekikin, the minchah-offering of Kohanim, the minchah-offering of the Anointed Kohen, the minchah-offering of gentiles, the minchahoffering of women, and the minchah-offering of the omer. The minchah-offering of libations requires oil but not frankincense. The lechem hapanim requires frankincense but not oil. The shtei halechem, the sinner’s minchah-offering, and the jealousy minchah-offering [require] neither oil nor frankincense.

He is liable for the oil by itself and on the frankincense by itself. [If] he placed oil upon it, he has invalidated it. [If he added] frankincense, he should remove it. [If] he placed oil on its remainder, he does not transgress a prohibition. [If] he placed a vessel upon a vessel, he does not invalidate it.

There are [minchah-offerings] that require bringing near but do not require waving; waving but not bringing near; bringing near and waving; neither waving nor bringing near. The following require bringing near but do not require waving: the minchah-offering of fine flour, the machavas, the marcheshes, the challos, the rekikin, the minchah-offering of Kohanim, the minchah-offering of the Anointed Kohen, the minchah-offering of gentiles, the minchah-offering of women, [and] the sinner’s minchah-offering. R’ Shimon says: The minchahoffering of Kohanim [and] the minchahoffering of the Anointed Kohen do not require being brought near, because they do not require kemitzah; and anything which does not require kemitzah does not require being brought near.

The following require waving but not bringing near: the log of oil of the metzora and his asham-offering, the bikkurim according to R’ Eliezer ben Yaakov, the sacrificial parts of an individual’s shelamim-offering and its breast and thigh [portions] — both [of] men and [of] women; of [male] Yisraelim, but not of others; the shtei halechem and the two lambs of Shavuos. How does he do [it]? He puts the shtei halechem on top of the two lambs and places his two hands beneath them. He extends and brings; raises and lowers; as it says (Ex. 29:27): Which was waved and which was raised. Waving was [done] in the east and bringing near in the west, and the wavings precede bringing near. The minchah of the omer and the jealousy minchahoffering require waving and bringing near. [But] the lechem hapanim and the minchah-offering of libations [require] neither waving nor bringing near.

R’ Shimon says: There are three types [of offerings], which [between them] require three procedures: two for each one, but not the third. They are: the individual’s shelamim-offerings, communal shelamim-offerings, and the asham-offering of the metzora. The individual’s shelamim-offerings require leaning while living and waving when slaughtered — but they do not require waving while living. Communal shelamim-offerings require waving while living and when slaughtered — but they do not require leaning. The asham-offering of the metzora requires leaning and waving while living — but it does not require waving when slaughtered.