Mishnah Menachot
1א׳
1 א

כָּל הַמְּנָחוֹת שֶׁנִּקְמְצוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרוֹת, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשּׁוּם חוֹבָה, חוּץ מִמִּנְחַת חוֹטֵא, וּמִנְחַת קְנָאוֹת. מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁמָן, נָתַן בַּכְּלִי, וְהִלֵּךְ, וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, אוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלוֹת. כֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, לְשֵׁם מִנְחַת חוֹטֵא וּלְשֵׁם מִנְחַת נְדָבָה, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, לְשֵׁם מִנְחַת נְדָבָה וּלְשֵׁם מִנְחַת חוֹטֵא:

All minhahs from which the handful was taken not in their own name are valid, except that they do not count in fulfilling their owners’ obligation, with the exception of the sinner's minhah and the minhah of jealousy. A sinner’s minhah and the minhah of jealousy from which he removed the handful not in their own name, or he put into the vessel, or brought [to the altar], or burned not in their own name, or for their own name and not for their own name, or not for their own name and for their own name, they are invalid. How can they be “for their own name and not for their own name”? [If offered it] as a sinner's minhah and as a voluntary minhah. And how can they be “not for their own name and for their own name”? [If offered it] as a voluntary minhah and as a sinner's minhah.

2 ב

אַחַת מִנְחַת חוֹטֵא וְאַחַת כָּל הַמְּנָחוֹת שֶׁקְּמָצָן זָר, אוֹנֵן, טְבוּל יוֹם, מְחֻסַּר בְּגָדִים, מְחֻסַּר כִּפּוּרִים, שֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, עָרֵל, טָמֵא, יוֹשֵׁב, עוֹמֵד עַל גַּבֵּי כֵלִים, עַל גַּבֵּי בְהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, פָּסָל. קָמַץ בִּשְׂמֹאל, פָּסָל. בֶּן בְּתֵירָא אוֹמֵר, יַחֲזִיר וְיַחֲזֹר וְיִקְמֹץ בְּיָמִין. קָמַץ וְעָלָה בְיָדוֹ צְרוֹר אוֹ גַרְגִּיר מֶלַח אוֹ קֹרֶט שֶׁל לְבוֹנָה, פָּסַל, מִפְּנֵי שֶׁאָמְרוּ, הַקֹּמֶץ הַיָּתֵר וְהֶחָסֵר, פָּסוּל. אֵיזֶה הוּא הַיָּתֵר, שֶׁקְּמָצוֹ מְבֹרָץ. וְחָסֵר, שֶׁקְּמָצוֹ בְרָאשֵׁי אֶצְבְּעוֹתָיו. כֵּיצַד הוּא עוֹשֶׂה, פּוֹשֵׁט אֶת אֶצְבְּעוֹתָיו עַל פַּס יָדוֹ:

As for both a sinner’s minhah and any other minhah if [one of the following] removed the handful: a non-priest; or [a priest] that was an onen; or one who immersed himself during the day; or was not wearing the priestly vestments, or whose atonement was lacking; or who had not washed his hands and feet; or that was uncircumcised; or unclean; or was sitting, or standing upon vessels or upon a beast or upon another's feet, it is invalid. If [a priest] removed the handful with his left hand it is invalid. Ben Batera says: he may put [the handful] back and take it out again with the right hand. If on taking the handful there came into his hand a small stone or a grain of salt or a drop of frankincense it is invalid, for they have said: if the handful was too much or too little it is invalid. What is meant by “too much? If he took an overflowing handful. And ‘too little’? If he took the handful with the tips of his fingers only. How should he do it? He should stretch out his fingers on to the palm of his hand.

3 ג

רִבָּה שַׁמְנָהּ, וְחִסַּר שַׁמְנָהּ, חִסַּר לְבוֹנָתָהּ, פְּסוּלָה. הַקּוֹמֵץ אֶת הַמִּנְחָה לֶאֱכֹל שְׁיָרֶיהָ בַחוּץ, אוֹ כַזַּיִת מִשְּׁיָרֶיהָ בַחוּץ, לְהַקְטִיר קֻמְצָהּ בַּחוּץ, אוֹ כַזַּיִת מִקֻּמְצָהּ בַּחוּץ, אוֹ לְהַקְטִיר לְבוֹנָתָהּ בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל שְׁיָרֶיהָ לְמָחָר, אוֹ כַזַּיִת מִשְּׁיָרֶיהָ לְמָחָר, לְהַקְטִיר קֻמְצָהּ לְמָחָר, אוֹ כַזַּיִת מִקֻּמְצָהּ לְמָחָר, אוֹ לְהַקְטִיר לְבוֹנָתָהּ לְמָחָר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. זֶה הַכְּלָל, כָּל הַקּוֹמֵץ, וְהַנּוֹתֵן בִּכְלִי, וְהַמְהַלֵּךְ, וְהַמַּקְטִיר, לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, וּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. קָמַץ בִּשְׁתִיקָה וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנּוֹ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר בִּשְׁתִיקָה, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ:

If he put in too much of its oil or too little of its oil or too little of its frankincense, it is invalid. One who takes a fistful from the minhah [intending]: To eat the remainder outside [the Temple] or an olive’s worth outside; To burn the fistful or an olive’s worth of the fistful outside; To burn its frankincense outside, It is invalid, but it does not involve karet. [One who takes a fistful from the minhah intending]: To eat the remainder the next day or an olive’s worth the next day; To burn the fistful the next day or an olive’s worth of the fistful the next day; To burn its frankincense the next day, It is piggul, and involves kareth. This is the general rule: anyone who removes the fistful, or puts it into a vessel, or carries it to the altar, or burns it, [intending] to eat as much as an olive of that which is normally eaten or to burn [on the altar] as much as an olive of that which is normally burned outside its prescribed place, [the minhah] is invalid, but it does not involve karet; [Intending to eat or burn] after its designated time, it is piggul and it involves karet. Provided that the mattir is offered in accordance with the law. How is the mattir offered in accordance with the law? If one took out the fistful in silence, and put it in a vessel, or carried it, or burned it, [intending to eat it] after its designated time; Or if one took out the fistful [intending to eat the minhah] after its designated time, and put it in a vessel, and carried it and burned it in silence, or if one took out the fistful, or put it in a vessel, or carried it, or burned it [intending to eat the minhah] after its designated time. That is offering the mattir in accordance with the law.

4 ד

כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. קָמַץ חוּץ לִמְקוֹמוֹ, וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנּוֹ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ, מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁמָן וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנָּן, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנָּן, וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פָּסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין:

How is the mattir not offered in accordance with the law? If one took out the fistful [intending to eat it] outside the designated place, [and] put it in a vessel, carried it to the altar, and burned [with the intention of eating it] after its designated time; Or if one took out the fistful [intending to eat it] after its designated time, [and] received, carried it to the altar, and burned it [intending to eat it] outside its designated place, or if one took out the fistful, received, carried it to the altar, and burned [intending to eat it] outside its designated time. If one took out the fistful of a sinner’s minhah or the minhah of jealousy for the sake of something else, and received, carried it to the altar, and burned [intending to eat them] after their designated time; Or if one took out the fistful [from them, intending to eat] after their designated time, [and] received, carried it to the altar, and burned for the sake of something else, or if one took out the fistful, received, carried it to the altar, and burned for the sake of something else;Rabbi Judah said: this is the general rule: where the [improper] intention of time precedes the [improper] intention of place, [the sacrifice] is piggul, and involves karet; but if the [improper] intention of place precedes the [improper] intention of time, it is invalid and does not involve kareth. In these cases the mattir was not offered in accordance with the lawBut the sages say: in both cases [the sacrifice] is invalid and does not involve karet. [If one intended] to eat as much as an olive outside its designated place [and] as much as an olive on the next day, [or] as much as an olive on the next day [and] as much as an olive outside its designated place; Half as much as an olive outside its designated place [and] half as much as an olive on the next day; Half as much as an olive on the next day [and] half as much as an olive outside its designated place, [The sacrifice] is unfit, and does not involve karet.[If one intends] to eat half as much as an olive [after its intended time or outside its intended place] [and] to burn half as much as an olive [similarly] it is valid, for eating and burning do not combine.