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ラシ レビ記注解 レビ記 2章 | NeON Church
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レビ記 2章
ラシ（シュロモ・イツハキ）『ラシ レビ記注解』
1
Leviticus 2:1
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).
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Leviticus 2:1
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).
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Leviticus 2:1
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).
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レビ 2:1
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出エジプト 29:2
レビ 14:21
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Leviticus 2:1
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),
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Leviticus 2:1
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)
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Leviticus 2:1
. … 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).
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Leviticus 2:2
הכהנים וקמץ [AND HE SHALL BRING UNTO …] THE PRIESTS: AND HE SHALL TAKE A FISTFUL — from the קמיצה (the taking of the fistful) and onwards is the duty of the priesthood (Menachot 9a).
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Leviticus 2:2
וקמץ משם AND HE SHALL TAKE A FISTFUL FROM THERE — from the place where the feel of the layman may stand; and this is stated in order to teach you that the קמיצה is valid at whatever place in the fore-court it is carried out, even in that eleven cubits) which are the area where the feet of the ordinary Israelites may tread (cf. Yoma 16b).
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Leviticus 2:2
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).
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レビ 6:15
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Leviticus 2:2
על כל לבנתה [HIS FISTFUL OF FLOUR …] BESIDES ALL THE FRANKINCENSE — i. e. apart from all the frankincense shall his fist be full.
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Leviticus 2:2
לבנתה והקטיר ITS FRANK-INCENSE. AND HE SHALL BURN — The frankincense too comes under the law of burning (cf. Sifra, Vayikra Dibbura d'Nedavah, Section 9 10).
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Leviticus 2:2
מלא קמצו מסלתה ומשמנה [AND HE SHALL TAKE THEREOUT] HIS HANDFUL OF THE FLOUR THEREOF AND OF THE OIL THEREOF — Consequently if when he takes the handful of the flour a grain of salt (for salt was mingled with every offering; cf. v. 13) or a particle of frankincense comes into his hand with the flour it (the offering) is invalid (Sifra, Vayikra Dibbura d'Nedavah, Section 9 10; Menachot 6a).
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Leviticus 2:2
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.
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Leviticus 2:3
לאהרן ולבניו AND THAT WHICH IS LEFT OF THE MEAL OFFERING] SHALL BE AARON’S AND HIS SONS’ — The High Priest takes a portion first, just as he pleases, without having to take part in the equal division of the מנחה, whilst the ordinary priest shares in an equal division (Sifra, Vayikra Dibbura d'Nedavah, Chapter 11 1; Yoma 14a and Yoma 17b).
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Leviticus 2:3
קדש קדשים MOST HOLY is it for them.
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Leviticus 2:3
'מאשי ה OF THE FIRE OFFERING OF THE LORD — they have no portion in it (in what is left) except after the gifts (the prescribed quantity) for the fire (i. e. the קומץ) have been offered (Sifra, Vayikra Dibbura d'Nedavah, Chapter 11 2).
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レビ 2:3
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Leviticus 2:4
וכי 'ו גותקריב AND IF THOU OFFER [AN OFFERING OF AN OBLATION BAKEN IN THE OVEN] in that one said, “I take upon myself the obligation to bring a meal-offering taken in the oven. Scripture teaches you that he may bring either cakes or wafers, the cakes being mingled with oil and the wafers being anointed with oil (Sifra, Vayikra Dibbura d'Nedavah, Section 10 2). Our Rabbis are of different opinions as to their anointing. Some hold that they smeared them with oil and then repeatedly smeared them until the oil in the log was at an end, for every kind of meal-offering required a log of oil: whilst others hold that they smeared them only in the form of a Greek X (cf. Rashi on Exodus 29:7 and Note thereon) and that the rest of the oil was consumed separately by the priests (Menachot 75a; cf. Sifra, Vayikra Dibbura d'Nedavah, Chapter 11 6). — Why is the word בשמן used twice in this verse (it would have sufficed to state: חלות מצות בלולות בשמן ורקיקי מצות משוחים בו)? In order to permit for use with the meal-offering the “second grade of oil” and the “third grade of oil” which comes out of the olives) (Sifra, Vayikra Dibbura d'Nedavah, Chapter 11 6), and to teach that “the first oil” is required only for the candelabrum of which it is stated, (Exodus 27:20) “clear [olive oil for the light]”. — We read in Treatise Menachoth 76a: All the meal-offerings that were baked before the “fistful” was taken from them and at which the קמיצה could therefore be performed only by first breaking them into pieces — each of them had to be offered of ten cakes, and that at which “wafers” are prescribed was offered of ten wafers.
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出エジプト 27:20
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Leviticus 2:5
ואם מנחה על המחבת AND IF AN OBLATION BAKEN IN THE PAN [BE THY OFFERING], in that one said, “I take upon myself the obligation to bring a meal-offering baken in the pan” (cf. Rashi on previous. verse and Note thereon). This (the מחבת) was a vessel employed in the Temple in which they baked this particular meal-offering on the open fire in oil. The vessel was not deep but flat; therefore the meal-offering made in it was hard, for just because it (the מחבת) was flat the fire burnt the oil. (Menachot 63a). — All of them (i.e. both the meal-offerings prepared in a vessel) require a three-fold use of oil — pouring upon them after they ware prepared, mingling with their dough, and placing of oil in the vessel prior to preparing them (Menachot 74b; cf. Sifra, Vayikra Dibbura d'Nedavah, Chapter 12 1).
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Leviticus 2:5
סלת בלולה בשמן FLOUR MINGLED WITH OIL — This teaches us that he mingles them together when they (the cakes) are yet flour (are not yet baked, and not, as might be assumed, when the dough is already formed into cakes, as is the case with לחמי תודה. the cakes of the sacrifice of acknowledgment, Leviticus 7:12, where Scripture prescribes חלות בלולת בשמן, “Cakes” mingled with oil; cf. Sifra, Vayikra Dibbura d'Nedavah, Chapter 12 2).
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Leviticus 2:6
פתות אתה פתים — THOU SHALT SUNDER IT INTO MORSELS — This is stated to include all meal-offerings that are baked before the קמיצה (i. e. all mentioned here with the exception of מנחת סלת; cf. לחם משנה on Maim. הל' מעשה קרבנות פי״ג ה"י) in the law of breaking into pieces (Sifra, Vayikra Dibbura d'Nedavah, Chapter 12 5; Menachot 75a).
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Leviticus 2:6
ויצקת עליה שמן מנחה הוא AND THOU SHALT POUR OIL THEREON: IT IS A MEAL OFFERING — This is intended to include all meal-offerings (with the exception of one; cf. Rashi below) in the law of pouring oil upon them after the מנחה is prepared. One might think the meal-offering baken in an oven (v. 4) should also be treated thus, Scripture, however, states עליה, “[thou shalt pour oil] upon it”, but not upon that baken in the oven. But perhaps I should exclude only The cakes of the מנחת מאפה תנור and not also the wafers of which that מנחה may consist! Scripture, however, states היא, — “it is a meal-offering” using this limitative word to the exclusion of wafers too (Sifra, Vayikra Dibbura d'Nedavah, Chapter 12 6; Menachot 75a).
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Leviticus 2:7
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).
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Leviticus 2:8
אשר יעשה מאלה [AND THOU SHALT BRING THE MEAL OFFERING] THAT IS MADE OF THESE THINGS — i. e. of one of these kinds (the meal offerings mentioned) UNTO THE LORD,
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Leviticus 2:8
והקריבה AND HE SHALL OFFER IT — the owner shall offer it אל הכהן UNTO THE PRIEST,
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Leviticus 2:8
והגישה AND HE SHALL BRING IT NIGH — the kohen [shall bring it close],
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Leviticus 2:8
והגישה … .אל המזבח AND HE SHALL BRING IT NIGH UNTO THE ALTAR — He (the priest) brings it nigh unto to the south-west corner of the altar (cf. Zevachim 63b).
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Leviticus 2:9
את אזכרתה ITS MEMORIAL PORTION — this is the “fistful” (קמץ) (cf. Rashi on v. 2).
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Leviticus 2:11
וכל דבש [YE SHALL NOT CAUSE TO ASCEND IN FUMES] ANY HONEY – Any sweet juice of a fruit is called “honey”).
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Leviticus 2:12
קרבן ראשית תקריבו אתם YE MAY OFFER THEM AS AN OFFERING OF THE FIRST FRUITS — But what is it that you have to offer of leaven and of honey? The offering of the first fruits, viz., the “two loaves’’ of the Feast of Weeks” that were brought of leavened dough, — as it is said, (Leviticus 23:16, 17) “[and ye shall offer a new meal-offering unto the Lord . . . two loaves] they shall be baken leavened”. — and the first ripe fruits were brought of species that contain sweet juices (דבש), such as the firstlings of figs and dates (Menachot 58a).
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Leviticus 2:13
מלח ברית [NEITHER SHALT THOU SUFFER] THE SALT OF THE COVENANT [… TO BE LACKING FROM MY MEAL OFFERING], because a covenant was established with the salt as far back as the six days of Creation when the lower waters (those of the oceans) received an assurance that they would be offered on the altar in the form of salt and also as water in the ceremony of “the libation of water” on the Feast of Tabernacles).
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Leviticus 2:13
על כל קרבנך UPON ALL THY OFFERINGS [THOU SHALT OFFER SALT] — upon burnt-offerings of cattle and fowls and upon the fat-portions of all sacrifices in general (Menachot 20a).
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Leviticus 2:14
ואם תקריב AND IF (according to Rashi, AND “WHEN”) THOU OFFER [A MEAL-OFFERING OF FIRST FRUITS] — אם here has the meaning of כי, “when”, for this (the offering of the מנחת בכורים) is not optional, since Scripture is speaking of the meal-offering of the “Omer” which is obligatory. Similar is אם in the phrase (Numbers 36:4) ואם יהיה היובל which means: “when the jubilee will be”, not: “if the jubilee will be”, since it is bound to come (cf. Sifra, Vayikra Dibbura d'Nedavah, Section 13 2; see also Rashi on Exodus 20:22).
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民数 36:4
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Leviticus 2:14
מנחת בכורים THE MEAL-OFFERING OF FIRSTFRUITS — Scripture is speaking here of the meal-offering of the “Omer” (Leviticus 23:10) which is brought when the grain is in the green ears ,(אביב), i.e.. at the time of the ripening of the grain, and which was brought of barley, for it states here “אביב”, and there, too, (Exodus 9:31) it slates “for the barley was in the ears (אביב)” (Sifra, Vayikra Dibbura d'Nedavah, Section 13 4; Menachot 68b).
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レビ 23:10
出エジプト 9:31
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Leviticus 2:14
קלוי באש PARCHED BY THE FIRE It is thus described because they roast it on the fire in the “tube of the grain-parchers (אביב של קלאים)”, for unless it was treated thus it could not be ground in the mill because it was fresh, as the term אביב green, fresh suggests (cf. Rashi on Exodus 9:31).
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Leviticus 2:14
גרש כרמל means broken (גרוש) whilst it was yet fresh (כרמל).
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Leviticus 2:14
גרש is an expression for breaking and grinding. — He ground it in a grit-mill. — גרש has the same meaning as the verb in (Lamentations 3:16) “and He hath broken (ויגרס) [my teeth] with gravel-stones”; and similarly (Psalms 119:20) “My soul is broken (גרסה).
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Leviticus 2:14
כרמל — i. e., broken whilst the husk (כר) is yet full (מלא) (according to this כרמל is a word compounded of כר and מל) — when the crop is yet fresh and full in its stalks; for this reason the fresh ears are called כרמל. Similar is, (2 Kings 4:42) “and full ears of corn (כרמל) in the husk thereof”.
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レビ 2:14
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