פרשת צו תשי"א - פרשיות הקרבנות

And the LORD spoke unto Moses, saying:

And this is the law of the meal-offering: the sons of Aaron shall offer it before the LORD, in front of the altar.

And the LORD spoke unto Moses, saying:

And the LORD spoke unto Moses, saying:

And this is the law of the guilt-offering: it is most holy.

And this is the law of the sacrifice of peace-offerings, which one may offer unto the LORD.

מרחשת [AND IF THOU BRING A MEAL OFFERING PREPARED IN A] מרחשת — This was a vessel used in the Temple, a deep one, and because it was deep the oil in it was heaped up (of considerable depth) and the fire did not burn it, and therefore the meal-offering made in it was, as it were, creeping). Every thing that is soft (elastic) because of the liquid contained in it appears as though it were creeping and moving (Sifra, Vayikra Dibbura d'Nedavah, Chapter 12 7; Menachot 63a).

But that which is left of the meal-offering shall be Aaron’s and his sons’; it is a thing most holy of the offerings of the LORD made by fire.

And that which is left thereof shall Aaron and his sons eat; it shall be eaten without leaven in a holy place; in the court of the tent of meeting they shall eat it.

Every male among the children of Aaron may eat of it, as a due for ever throughout your generations, from the offerings of the LORD made by fire; whatsoever toucheth them shall be holy.

And he shall take up therefrom his handful, of the fine flour of the meal-offering, and of the oil thereof, and all the frankincense which is upon the meal-offering, and shall make the memorial-part thereof smoke upon the altar for a sweet savour unto the LORD.

אזכרתה THE MEMORIAL PORTION THEREOF — The handful of flour that is offered to the Most High God forms the memorial portion of the meal-offering, being that part of it through which the owner is remembered for good and for having caused satisfaction to the Lord.

The ’alef in its memorial-part [Hebrew: ’azkaratah] is superfluous. The word denotes that which serves to remind one of God, for Whose sake the meal-offering is brought. Other people interpret the word as a reference to the odor of incense [e.g., Genesis 8:21] (compare, “his fragrance shall be like the wine of Lebanon” [Hosea 14:8]).

They that dwell under his shadow shall again Make corn to grow, And shall blossom as the vine; The scent thereof shall be as the wine of Lebanon.

He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he broke a dog’s neck; He that offereth a meal-offering, as if he offered swine’s blood; he that maketh a memorial-offering of frankincense, as if he blessed an idol; according as they have chosen their own ways, and their soul delighteth in their abominations;

Receive the memorial of all thy meal-offerings, And accept the fat of thy burnt-sacrifice; Selah

And he shall take up therefrom his handful, of the fine flour of the meal-offering, and of the oil thereof, and all the frankincense which is upon the meal-offering, and shall make the memorial-part thereof smoke upon the altar for a sweet savour unto the LORD.

והרים ממנו‎ AND HE SHALL TAKE UP FROM IT [IN HIS GRASP] — From it — from it as a united mass) — that there should be a full tenth part of an ephah at the same time in the vessel when he takes the fistful (Sifra, Tzav, Section 2 5; Menachot 24a). בקמצו WITH HIS GRASP — This implies that he shall not make a measure for the קומץ (he must not use a measure that holds as much as his fist and in that remove the flour) (Sifra, Tzav, Section 2 5; Yoma 47a).

מלא קמצו HIS FISTFUL — One might think that it (the fist) may be full to overflowing — that it may burst through his fist and come out on every side! Scripture, however, states in another passage, (Leviticus 6:8) “and he shall take from it in his closed hand [some of the flour … and burn it on the altar)”, which shows that only that is fitted to be burnt which is within his closed hand. If, then, he has to take what is בקמצו, within his closed hand, one might assume that it may be defective (underfull)? Scripture, however, states here, מלא, “his full [closed hand]”. How then does he do it that it shall be neither overfull nor underfull? After placing his hand in the vessel containing the meal-offering he (the priest) bends his three fingers (those next to his thumb) at full length over on to the palm of his hand, removing with his thumb and little finger all the flour that shows outside these three fingers. This is the literal meaning that the word קמץ has in the Hebrew language (Sifra, Vayikra Dibbura d'Nedavah, Section 9 6; Menachot 11a; Yoma 47a).