Lévitique 2:1

The term "soul" ("nefesh") is not used for any of the sacrifices other than the mincha, for who was most likely to volunteer a mincha? A poor person. Thus God says, [whomever offers to me a mincha] I will treat as if they have offered to me their soul ("nefesh").

One who declares, "I obligate myself in a mincha offering," must bring a mincha of fine flour, for this is considered the primary mincha offering and the kamitza is taken while it is still flour. This is as it is explained, for it is stated here about five types of mincha-offerings, and all are brought baked - prior to the kamitza - except for this one, and thus it is called the mincha of flour.

Flour must come from wheat, as it is stated "wheat-flour". And now Mincha offering is of less than a tenth, as it is stated, "a tenth of a flour-mincha offering" - a tenth for each mincha-offering.

Upon the entire surface of it.

But when a man will offer the oblation of mincha before the Lord, his oblation shall be of flour, and he shall pour oil upon it, and put incense thereon,

If someone [literally: if a soul] should offer i.e., the soul of a man. Scripture mentions the word “soul” because the cereal-offering that is described here is a freewill offering; and the word “soul” is often used to denote voluntary donations (e.g., “uphold me with a generous spirit” [Psalms 51:14]).

fine-flour well-ground wheat flour ( sameed in Arabic). It is unfitting for anything to be offered to the Most High that is not of the highest quality.

AND HE SHALL POUR OIL UPON IT AND PUT FRANKINCENSE THEREON. 2. AND HE SHALL BRING IT TO AARON’S SONS. “This teaches that the pouring of the oil and the mingling of it together with the flour [of the meal-offering] is valid if done by a non-priest. TO AARON’S SONS THE PRIESTS; AND HE SHALL TAKE OUT HIS HANDFUL. From the taking of the handful [for the altar] and onwards is the duty of the priests.” This is the language of Rashi. Now we have to explain that the duty of the priests does not begin with the taking of the handful, for bringing the meal-offering near [to the altar] precedes the taking of the handful, and that too is invalid when done by a non-priest, as He said, and he shall present it unto the priest, and he shall bring it nigh unto the altar, and afterwards it says, and the priest shall remove from the meal-offering the memorial-part thereof,, Verse 9. which is the handful. Thus you see that it is the priest who brings the meal-offering near the altar, to the south-west corner thereof, and after that he removes the handful [to be burnt on the altar]. So also we have learned [in the Mishnah]: “The acts of laying hands upon the offering, the wavings, bringing [the meal-offering] near [to the altar], and removing the handful are performed by men and not by women.” In explanation thereof the Rabbis said [there in the Gemara]: “bringing near [can be performed only by men] because it is written, And this is the law of the meal-offering: the sons of Aaron shall bring it — the sons of Aaron but not the daughters of Aaron.” This being the case, the bringing near [of the meal-offering to the altar] is the duty of the sons of Aaron. But the intention of the Sages in saying: “From the taking of the handful and onwards is the duty of the priests” [as quoted by Rashi above], is to say that from this taking of the handful mentioned in this verse and onwards, is the duty of the priests, but not these things which Scripture mentioned here as preceding the taking of the handful, since He mentioned already in this section pouring the oil [and mingling it with the flour], putting the frankincense thereon and bringing it to the priest, and [the priest’s] removing the handful. However, bringing it near to the altar is not mentioned here, [but is stated further on in Seder Tzav 6:7] that all those things stated here before the taking of the handful — namely, pouring the oil and mingling it with the flour, and bringing it to the priest — are valid if done by a non-priest.

מנחה. We already explained that the word portrays a gift, in connection with Genesis 4,3. The root of the word is נחה, as in Exodus 32,34 נחה את העם,