Levítico 2:5 Midrash: Sifra, Vayikra Rabbah, Midrash Tanchuma & Midrash Tanchuma Buber

1) "And if a meal-offering (baked) on a machavath (griddle) is your offering": We are hereby taught that "machavath" is a vessel. (This has various halachic ramifications.) (It is stated here) "your offering," and, below (Vayikra 2:7), "your offering," for a gezeirah shavah (identity). Just as the offering here requires pouring (of oil) and mixing, so, the offering below. And just as the offering below requires placing oil in the vessel before it (the meal-offering) is processed, so, the offering here.

2) "soleth mixed (with oil"): We are hereby taught that it is mixed (with oil) while it is soleth. Rebbi says: It is (thus) mixed (when they are at the stage of) challoth, viz. (Vayikra 2:4): "challoth … mixed" — whereupon they said to him: Are not "challoth" mentioned in respect to the thanksgiving loaves (Vayikra 7:12), and it is impossible to mix them (with oil) when they are challoth, (there being too little oil for that); but (it must be that the oil is mixed with) soleth. How is this done? He places oil in the vessel before processing (the meal-offering). Then he places oil on it (the soleth), and mixes it, and kneads it, and breaks it into pieces, and pours oil on it, and takes the fistful. Rebbi says: He mixes them (with oil) when they are challoth, viz.: "challoth … mixed with oil." How is this done? He places oil in the vessel before processing it, and places (oil) on it, and kneads it, and bakes it, and crumbles it, and places oil on it, and mixes it, and then again pours oil on it, and takes the fistful. "unleavened": I might think that this is a mitzvah specification only; it is, therefore, written "shall it be" — Scripture makes it a categorical requirement.

There are two meal offerings: “If [your offering will be] a meal offering on a pan [maḥavat]” (Leviticus 2:5), and a meal offering in a deep pan [marḥeshet]. Regarding both of them it says: “You shall bring the meal offering” (Leviticus 2:8). What is the difference between the pan and the deep pan? This one is mixed with oil and that one is made with sufficient oil for all its needs.²⁶The one in a pan has no residual oil after it is mixed, while the one in the deep pan does. The Sages said in the Mishna: A marḥeshet is deep, so its product moves about. A maḥavat is level and its product is hard.²⁷Menaḥot 5:8. Both types of meal offering are made with the same amount of oil, but some of the oil in the shallow pan evaporates in the cooking process, which is not the case for the deep pan. Since the oil remains absorbed in the meal offering of the deep pan, its final product is soft.
This is so a person will not say: ‘I will go and perform dreadful acts, inappropriate acts, and I will bring a meal offering in a pan and will be beloved before the Omnipresent.’ The Holy One blessed be He says to him: ‘My son, why did you not mix your actions with words of Torah, as oil is nothing other than Torah, and oil is nothing other than good deeds.’ Likewise it says: “By the fragrance of your good oils, [your name is like poured] oil; [therefore, young women love you]” (Song of Songs 1:3). Our reward for the fact that we came to study Torah is that You poured Torah for us, like oil that is poured from vessel to vessel and its sound is not heard. That is why it is stated: “Your name is like poured oil; therefore…” – even the nations of the world, were they to acknowledge its wisdom, understanding, knowledge, and discernment, and would come to the essence of the Torah, they would love You with absolute love whether it is good or bad for them. That is why it is stated: “Young women love you.”
If a person studied Bible but did not study Mishna, he remains standing outside. If he studied Mishna but did not study Bible, he remains standing outside. If he studied Bible and studied Mishna but did not yet apprentice with Torah scholars, he is like one from whom the esoterica of Torah are hidden, as it is stated: “For after my return, I regretted…[I was ashamed and also humiliated because I bore the disgrace of my youth]” (Jeremiah 31:19).²⁸This is understood to mean that after returning to one’s studies, reviewing them repeatedly and understanding them deeply, one regrets not having done so in one’s youth, because it is only such intensive study that leads one to truly understand the depth of Torah. However, if a person studied Torah, Prophets, and Writings, and studied Mishna, midrash, halakhot, and aggadot, and apprenticed with Torah scholars, even if he dies for its sake or is killed for its sake, he is joyous forever. That is why it is stated: “Therefore, young women love you.”
A marḥeshet is deep, so its product moves about. How so? When there is Torah in a person, he will be cautious not to come to perform iniquity or sin. The Holy One blessed be He says to him: ‘You are blessed, you will have satisfaction, and matters of Torah will be hidden in your mouth forever.’ Happy is the person in whom there are matters of Torah and they are safeguarded in his possession, and he knows enough to provide a complete answer in its place. In his regard the verse says: “Counsel in the heart of a man is deep water” (Proverbs 20:5). And it says: “From the depths I call You, Lord” (Psalms 130:1). And it says: “The prayer of a poor man, when he is faint” (Psalms 102:1). Blessed is He who spoke and the world came into being. Amen, amen, amen.