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1 [1] ונפש כי תקריב AND WHEN A PERSON (or “A SOUL”) WILL OFFER — Nowhere is the word נפש employed in connection with free-will offerings except in connection with the meal-offering. For who is it that usually brings a meal-offering? The poor man! The Holy One, blessed be He, says, as it were, I will regard it for him as though he brought his very soul (נפש) as an offering (Menachot 104b).
[2] סלת יהיה קרבנו [AND WHEN A PERSON WILL OFFER A MEAL OFFERING] HIS OFFERING SHALL BE OF SIFTED FINE FLOUR — i. e. if one says, “I take upon myself the obligation to bring a מנחה”, without further defining it, he must bring that which is termed “the meal-offering of fine sifted flour” (מנחת סלת) which is that mentioned first among the different meal-offerings) since the קומץ is taken from it whilst it is yet flour (whilst in the case of other meal-offerings this is done after they have been baked), as is explained further on in this section (cf. Menachot 104b). — Because there are five different meal-offerings enumerated here all of which had to be brought ready baked beforẹ the קמץ was taken of them with the exception of this, therefore this alone is technically termed “a meal-offering of flour’ (though the others too had to be made of sifted fine flour).
[3] סלת — The term סלת always denotes “fine flour of wheat”, as it is said, (Exodus 29:2) “fine flour (סלת) of wheat” (Sifra, Vayikra Dibbura d'Nedavah, Chapter 10 2). No meal-offering is ever less than one tenth part of an ephah of flour, as it said, (Leviticus 14:21) “and one tenth deal of flour … for a meal-offering”, i. e. there must be a tenth part for every kind of meal-offering (cf. Menachot 99a).
[4] ויצק עליה שמן AND HE SHALL POUR OIL UPON IT — upon the whole of it (of the flour) (Sifra, Vayikra Dibbura d'Nedavah, Chapter 10 14),
[5] ונתן עליה לבנה AND PUT FRANKINCENSE THEREON — upon a part of it: he lays a fistful of frankincense upon one side of it. And what reason have you (lit., what do you see) to say so? Because there is a rule: when in the Torah a רבוי, i. e. a term usually intended to include a particular detail) follows one of a similarly inclusive character, the latter implies a restriction). Another explanation of why I say that oil has to be poured upon the whole meal-offering is, because it (the oil) has to be mingled with it (the מנחה) and has to undergo the קמיצה (the taking of a fistful of the mass) together with it, as it is stated, “[and he shall take thereout by grasping a fistful] of the flour thereof and of the oil thereof”; frankincense, however, has to be put only upon a part of it, since it is not mingled with it and has not to undergo the קמיצה together with it, because it is said immediately afterwards, “besides (i. e. in addition to) all the frankincense thereof” (cf. Rashi on that passage), — which implies that after he had taken the קמץ he picks all the frankincense from off it and offers it (Sifra, Vayikra Dibbura d'Nedavah, Chapter 10 14-18; cf. also Sota 14b)
[6] . … ויצק ונתן … והביאה AND HE SHALL POUR … AND HE SHALL PUT … AND then HE SHALL BRING IT [TO AARONS SONS] — This teaches us that the pouring of the oil and the mingling it (with the flour) is valid even if done by non-priests (Sifra, Vayikra Dibbura d'Nedavah, Chapter 10 19: Menachot 9a).
Version: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934
Source: https://www.nli.org.il/he/books/NNL_ALEPH001969084
License: Public Domain