Menachos, 20a: It inserts "Korban" in order to preclude the Sheyarei Menachos (that are eaten by the Kohanim) from the obligation to salt, and "Minchascha", to teach us that, whatever is like the Minchah, which requires wood to be Machshir it, requires salt, but not the Eitzim and the Dam, ¹ which do not require anything to be Machshir them.

R. Bachye: To teach us that the salt should be neither too thick to extract the blood nor too thin, that it merely melts on the flesh - but sufficient to extract the blood. ¹

Menachos 21a: "ba'Melach" implies salting to the point that the Basar becomes inedible, whereas "Timlach" implies even with salt-water. The two together teach us that one must scatter on it an adequately amount of salt - first on one side and then on the other before bringing it on the Mizbe'ach.

R. Bachye (citing the Ibn Ezra): It is adding a Shevu'ah to the B'ris - that they will not withhold salt from all their Korbanos.

Menachos 21a: It implies salt which never loses its strength ¹ - Sedomis-salt. ²

Oznayim la'Torah: The word "Timloch" has connotations of placing on it anything that renders edible or fit to use. ³

Menachos 20a: "me'al Minchasecha", 've'Lo me'al Damcha' - to preclude the blood from the obligation to salt.

R. Bachye 20a: To include all other Korbanos ¹ besides Minchah in the Din of salting. ²

Menachos, 21a: To teach us that that if Melach Sedomis is unobtainable, one may use ordinary salt.

Menachos, 20a: It includes all other Korbamos in the Din of salting. ¹

Oznayim la'Torah #1: It comes to explain that Menachos are subject to salting, even though the B'ris Melach has already been fulfilled, bearing in mind that the dough comprises flour and water. ²

Oznayim la'Torah #2: It comes to explain that Menachos are subject to salting, even though they do not require softening ³ like the meat of Korbanos does.

Oznayim la'Torah #3: It comes as a hint to salt the food that one serves the Ani at one's table - nowadays when the table replaces the Mizbe'ach. ⁴

Oznayim la'Torah #4: It comes to explain that Menachos are subject to salting, even though the reason for the Mitzvah (according to the Rambam) is to counter the Nochrim, who did not salt their offerings, to avoid drawing oput the blood and diminishing the fatness of the animal - does not apply to Menachos.

Oznayim la'Torah #5: It serves as a reminder that, just as one salts food in order to salt preseres it, so too, does the study of Korbanos (nowadays when Korbanos are not brought) preserve the world. ⁵

Menachos, 21a: Refer to 2:13:0.4:1.

Menachos, 21b: No! We learn via a Gezeirah Shavah "B'ris" "B'ris" ¹ from the Lechem ha'Panim that salt is provided by the Tzibur. ²

Rashi and Ramban #1 and R. Bachye (both citing Bereishis Rabah): It refers to the covenant that Hashem made with the lower waters at the time of the Creation, ¹ that salt would be extracted from it to use for the Korbanos and that some of the water itself would be used for Nisuch ha'Mayim on Succos.

Ramban #2: Since it is a covenant in connection with Korbanos, the Pasuk dubs it the head of all covenants, and applies the term "B'ris Melach" both to the Matnos Kehunah and to Malchus David. ²

Ibn Ezra: Hashem made a B'ris with Yisrael, and commanded them not to bring what is tasteless and not eaten, since it is disgraceful to do so. ³

Targum Yonasan: It refers to the covenant that Hashem made with the Kohanim regarding the twenty-four Matnos Kehunah. ⁴

R. Bachye: With reference to 2:13:3:3 - Just as the combination of Din and Rachamim determine whether the world will continue to exist or whether it will be destroyed, ¹ so too, does salt have the power to preserve and to destroy. ²

Moshav Zekenim: Salt comes from water, when the sun shines on it. Water makes vegetation grow, but salt burns and renders infertile. The B'ris Melach of Korbanos sustains the world, and destroys if they transgress it.

Da'as Zekenim and Hadar Zekenim: Salt, which lasts, demonstrates that Hashem has no need for Korbanos, and that they are only to cleanse Yisrael.

Menachos 20a: The Torah writes "B'ris Melach" here and "B'ris Kehunas Olam" in Bamidbar 25:13 - to teach us that, just as there can be no Korbanos without Kehuah, so too can there be no Korbanos without salt.

Oznayim la'Torah: To teach us that, just as the 'B'ris' that is mentioned in connection with salt sweetens the meat, so too, does it soften Yisurim (suffering) in connection with which the Torah also mentions 'B'ris'. ¹

Rashi: It incorporates Olos Beheimah, Olos ha'Of and the Emurim (the fat pieces) of all other Korbanos.

Refer to 2:13:1:1-4.

Ramban #2 and R. Bachye #2 (both citing the Moreh Nevuchim): Because the Nochrim despise salt ¹ and will not bring it on the Mizbe'ach under any circumstances. ²

R. Bachye #3: Because salt comprises a combination of two opposite elements - water and fire, ³ which in turn, represent Din and Chesed, the two Midos on which the world exist.

Moshav Zekenim citing the Rosh: Because salt is placed in three locations - in the chamber of salt, on the ramp and on the Mizbe'ach.

Moshav Zekenim citing R. Yehudah ha'Chasid: Sedomis salt - because Yisrael accepted that if they transgress the covenant, they will be burned like S'dom - "Gofris va'Melach Sereifah?" (Devarim 29:22). ¹