וְכָל־קָרְבַּ֣ן מִנְחָתְךָ֮ בַּמֶּ֣לַח תִּמְלָח֒ וְלֹ֣א תַשְׁבִּ֗ית מֶ֚לַח בְּרִ֣ית אֱלֹהֶ֔יךָ מֵעַ֖ל מִנְחָתֶ֑ךָ עַ֥ל כָּל־קָרְבָּנְךָ֖ תַּקְרִ֥יב מֶֽלַח׃ (ס)
Setiap persembahan korban sajianmu harus kaububuhi garam; jangan sampai garam perjanjian Allahmu tidak ada pada korban sajianmu; pada setiap persembahanmu engkau harus mempersembahkan garam.
Tosafot
If he says "Bring salt", he needs to repeat the blessing. - Because this is a distraction, and as we have learned, one who speaks between putting on the two tefillin needs to say another blessing (Menachot 36a). This is true too if one speaks between saying the blessing of Hamotzi and eating, or between kiddush and drinking, that one needs to repeat the blessing, unless it relates to something in the meal. The same too for ritual slaughter of animals, if one says after the blessing "are there any more animals to slaughter" or "hold this tight", the blessing does not need to be repeated. We do not have the practice to have salt on the table and no relish either, because our bread is refined, as we see in subsequent section of Talmud. Rabbi Menachem however was very scrupulous to have salt on the table. This relates to the following midrash: when Israel sit at the table and wait for each other to wash hands, Satan accuses them, but the covenant of salt (Leviticus 2:13) protects them.
Rabbeinu Bahya
According to the plain meaning of the text: the word קרבני refers to the blood; the word את includes the salt which had to be added to each offering as we know from Leviticus 2,13. The reason we dip bread nowadays in salt before eating it at the beginning of our meal is that the Torah called a sacrificial offering לחם, bread. The word לחמי refers to the fat parts of the sacrificial animal, (or all its flesh as the case might be) which was burned up on the altar. The word לאשי refers to all that is given over to the fire on the altar. The word תשמרו refers to the Israelites standing in attendance during this procedure. The word במועדו, which means “at its appointed time” and seems superfluous seeing that the offering under discussion is presented daily, means that no other sacrifice is to be offered earlier in the day than these daily total-offerings. By the same token, no offering was to be presented after the evening daily burnt-offering. Another meaning of the word במועדו is that the legislation overrides the Sabbath legislation and that even on the Sabbath (Sifri 142) these daily burnt-offerings were offered as usual even if the laws of ritual impurity had to be set aside in order for this offering to be presented (compare Pessachim 76).
English Explanation of Mishnah Tamid
He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place.
He cut out the breast and gave it to the one to the one who had merited [bringing it onto the ramp].
He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs.
He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it.
He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it.
He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank.
Thus he left two on each side above and two on each side below.
He cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it.
This was really the largest piece, but the right flank was called the largest, because the liver was attached to it.
He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys.
He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp].
Thus they were all standing in a row with the limbs in their hands
The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him.
The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him.
The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him.
The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers.
The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him.
The sixth had the innards on a platter with the knees on top of them.
The seventh had the fine flour.
The eighth had the griddle cakes.
The ninth had the wine.
They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13).
They then came down and went to the Chamber of Hewn Stone to recite the Shema.
Today’s mishnah gives an intricate description of the butchering of the tamid offering. Most of the mishnah is self-explanatory (although unless you’re a butcher or a scientist who has dissected a sheep, you might have trouble picturing the parts).
By the end of the mishnah, each of the parts that is put onto the altar is in the hands of the priest who won the lottery to bring that piece onto the ramp. They then go back to the Chamber of Hewn Stone to recite the Shema. We shall talk about this when we learn the next chapter.
He cut out the breast and gave it to the one to the one who had merited [bringing it onto the ramp].
He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs.
He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it.
He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it.
He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank.
Thus he left two on each side above and two on each side below.
He cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it.
This was really the largest piece, but the right flank was called the largest, because the liver was attached to it.
He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys.
He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp].
Thus they were all standing in a row with the limbs in their hands
The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him.
The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him.
The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him.
The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers.
The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him.
The sixth had the innards on a platter with the knees on top of them.
The seventh had the fine flour.
The eighth had the griddle cakes.
The ninth had the wine.
They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13).
They then came down and went to the Chamber of Hewn Stone to recite the Shema.
Today’s mishnah gives an intricate description of the butchering of the tamid offering. Most of the mishnah is self-explanatory (although unless you’re a butcher or a scientist who has dissected a sheep, you might have trouble picturing the parts).
By the end of the mishnah, each of the parts that is put onto the altar is in the hands of the priest who won the lottery to bring that piece onto the ramp. They then go back to the Chamber of Hewn Stone to recite the Shema. We shall talk about this when we learn the next chapter.