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.

[If] one said, ‘‘I take upon myself [to bring] in an oven,’’ he may not bring something baked in a small stove, [nor] one baked on tiles, [nor] one baked in an Arabian cauldron. R’ Yehudah says: If he wishes, he may bring that which is baked in a small stove. [If he said,] ‘‘I take upon myself [to bring] a baked minchah-offering,’’ he may not bring half as challos and half as rekikin. R’ Shimon permits [this] because it is one offering.

The following minchah-offerings require kemi tzah, and their remainders go to the Kohanim: the minchah-offering of fine flour, the machavas, the marcheshes, the challos, the rekikin, the minchahoffering of gentiles, the minchah-offering of women, the minchah-offering of the omer, the sinner’s minchah-offering, and the jealousy minchah-offering. R’ Shimon says: The sinner’s minchah-offering of Kohanim requires kemitzah, with the kometz being offered by itself and the remainder being offered by itself.

The minchah-offering of Kohanim, and the minchah-offering of the Anointed Kohen, and the libation minchah-offering belong to the Altar, and the Kohanim have no [share] in them. In this, the right of the Altar is greater than the right of the Kohanim. The shtei halechem and the lechem hapanim belong to the Kohanim, and the Altar has no share in them. In this, the right of the Kohanim is greater than the right of the Altar.

All minchah-offerings which are prepared in a vessel require three applications of oil: pouring, mixing, and placing oil in the vessel prior to their preparation. The challos, [however,] one mixes them; [these are] the words of Rabbi. But the Sages say: [As] fine flour. The challos require mixing and the rekikin are anointed. How are they anointed? Like a chi. The remainder of the oil is eaten by the Kohanim.

All minchah-offerings which are prepared in a vessel require breaking into pieces. The minchah-offering of a Yisrael one folds in two and the two into four, and separates [them]. The minchahoffering of the Kohanim one folds in two and the two into four, and one does not separate them. The minchah-offering of the Anointed Kohen he did not fold. R’ Shimon says: The minchah-offering of the Kohanim and the minchah-offering of the Anointed Kohen are not broken into pieces, since they do not require kemitzah; and whatever does not require kemitzah need not be broken into pieces. All of them are an olive’s volume.

All minchah-offerings require three hundred rubbings and five hundred poundings; and the rubbings and poundings are to the wheat. R’ Yose says: [Even] to the dough. All minchah-offerings are brought in groups of ten [loaves], except for the lechem hapanim and the chavitin of the Kohen Gadol, which are brought in [groups of] twelve; [these are] the words of R’ Yehudah. R’ Meir says: They are all brought in groups of twelve [loaves], except for the loaves of the todah-[offering] and the nazir’s [offering], which are brought in groups of ten.

The omer-offering consisted of one issaron [of flour] refined from three seahs. The shtei halechem [consisted of] two essronim [refined] from three seahs. The lechem hapanim [consisted of] twenty-four essronim [refined] from twenty-four seahs.

The omer-offering was sifted through thir teen sieves, the shtei halechem through twelve, and the lechem hapanim through eleven. R’ Shimon says: There was no set amount; rather he brought flour that was sifted as much as necessary, as it is stated (Lev. 24:5): And you shall take fine flour and you shall bake it — until it is sifted as much as necessary.

The todah-offering consisted of five Jerusalem seahs, which are six Wilderness seahs, [or] two ephahs; the ephah is three seahs, [or] twenty issaron — ten for leavened [loaves] and ten for matzah. Ten for the leavened [loaves] — one issaron per loaf. Ten for the matzah — and the matzah consists of three varieties: challos, rekikin, and revuchah; thus, [there are] three and one-third essronos for each variety, three loaves per issaron. In the Jerusalem measure, there are thirty kav: fifteen for the leavened [loaves] and fifteen for the matzah. Fifteen for the leavened [loaves] — one and a half kavs per loaf. Fifteen for the matzah — and the matzah consists of three varieties: challos, rekikin, and revuchah. Thus, there are five kavs for each variety; two loaves per kav.

The initiation-offerings were brought like the matzah of the todah-offering: challos, rekikin, and revuchah. That of the nazir consisted of two parts of the matzah of the todahoffering: challos and rekikin, but it has no revuchah; thus, [it consists of] ten Jerusalem kavs which equal six essronos and [the] excess. From all of them he would take one-tenth for terumah, as it is stated (Lev. 7:14): And he shall bring from it one from every offering as a terumah to HASHEM. One — that he may not take [it] broken. From every offering — that all the offerings should be equal, and that he may not take from one offering for another. To the Kohen who throws the blood of the shelamim-offering shall it belong — and the remainder is eaten by the owner.

[If] one slaughtered the todah-offering inside while its loaves were outside the wall, the bread is not sanctified. [If] he slaughtered it before they became crusted in the oven, or even if all were crusted except for one, the bread is not sanctified. [If] he slaughtered it [for] beyond its time or [for] outside its place, the bread is sanctified. [If] he slaughtered it and it was found to be a tereifah, the bread is not sanctified. [If] he slaughtered it and it was found to be blemished — R’ Eliezer says: It is sanctified; but the Sages say: It is not sanctified. [If] he slaughtered it for a designation other than its own — and so too the initiation ram, and so too the two lambs of Shavuos which one slaughtered for a designation other than their own — the bread is not sanctified.

[If] libations were sanctified in a vessel and the sacrifice was found to be invalid — if there is another sacrifice present they are offered with it; if not, they become invalid by being left overnight. The offspring of a todah-offering, its temurah, or one who set aside a todah-offering and it was lost and he set aside another in its place — do not require bread; as it is stated (Lev. 7:12): And he shall offer with the sacrifice of the todah-offering — the todah-offering requires bread, [but] neither its offspring, its replacement, nor its temurah require bread.