כל זכר. אֲפִלּוּ בַּעַל מוּם; לָמָּה נֶאֱמַר? אִם לַאֲכִילָה הֲרֵי כְּבָר אָמוּר, לֶחֶם אֱלֹהָיו מִקָּדְשֵׁי הַקֳּדָשִׁים וְגוֹ' (ויקרא כ"א), אֶלָּא לְרַבּוֹת בַּעֲלֵי מוּמִין לְמַחֲלֹקֶת (ספרא): כל זכר ALL THE MALES [AMONG THE CHILDREN OF AARON SHALL EAT OF IT] — all the males: even one with a bodily blemish. But why is this stated at all? If you say: for the purpose of permitting the eating of the meal-offering to such a priest, then it is redundant, for you see, this has already been stated, (Leviticus 21:22) “He (the priest with a blemish) may eat of the bread of his God, both of the most holy [and of the holy]”! But it is intended to include the priests with bodily blemishes in the right of apportionment alluded to in the preceding verse: I have given it to them as their portion (i.e. that they may not only eat holy food if such is given to them by their fellow priests, but they are entitled to participate in the apportionment) (Sifra, Tzav, Chapter 3 5; Zevachim 102a).
כל אשר יגע וגו'. קָדָשִׁים קַלִּים אוֹ חֻלִּין שֶׁיִּגְּעוּ בָּהּ וְיִבְלְעוּ מִמֶּנָּה: כל אשר 'יגע וגו WHATEVER TOUCHETH THEM — i. e. sacrifices holy in a minor degree or non-consecrated flesh (חולין) which touch it (the meal-offering) and absorb anything of it (Sifra, Tzav, Chapter 3 6; Zevachim 97b),
יקדש. לִהְיוֹת כָּמוֹהָ, שֶׁאִם פְּסוּלָה יִפָּסְלוּ, וְאִם כְּשֵׁרָה יֵאָכְלוּ כְּחֹמֶר הַמִּנְחָה (שם): יקדש SHALL BECOME HOLY so as to be exactly like it (the מנחה) — that if it (the meal-offering) has become disqualified (as when e. g. it was not offered as such, לשמה), they (the holy things touching it) shall also become similarly disqualified, and if it is fit for eating they must be eaten only under the same stringency as the meal-offering (i.e., they must be eaten in a holy place (v. 9) and by males only; v. 11, etc.) (Sifra, Tzav, Chapter 3 6; Zevachim 97b).