Halakhah zu Wajikra 2:13

It is well-known that there are times when we are commanded about some action, and Scripture afterwards comes to explain the nature of this action; such that the topic mentioned is explained and it says what it is about. If so, it is inappropriate to count each command that comes in that explanation as a separate commandment. For example - "And let them make Me a sanctuary," is one of the positive commandments: And that is that we should have a house in which it is fit to come and celebrate, and in which sacrificing and gathering take place on holidays. And afterwards, He comes to describe its parts and how to make it. Yet it is inappropriate to count everything that is said about it as a separate commandment. And the topic of sacrifices mentioned in Leviticus follows in this very same way. And that is that the singular commandment is the whole process described for each and every type of sacrifice. For example - with the burnt-offering - it is that we were surely commanded that the process of the burnt-offerings be like this. And that is that it be slaughtered, flayed, dissected, that its blood be sprinkled as described, that its fat be offered, that all of its flesh afterward be burnt with a certain measurement of fine flour mixed with oil and a certain measurement of wine - which are the libations - and that its hide go to the priest that sacrifices it. And this process as a whole is a positive commandment - and that is the precept of the burnt-offering. As the Torah is obligating to do every burnt-offering through this process. And likewise, with the whole process of the sin-offering - its sacrifice, its flaying, offering that which needs to be offered from it and the washing of the vessels in which it was cooked or their breaking. It is all the precept of the sin-offering and it is one commandment. And likewise the precept of the guilt-offering is one commandment. And likewise the precept of the sacrifice of the peace-offerings - and that is that if it is a thanksgiving-offering, it is with bread, or [otherwise] without bread, the priest's taking of the breast and the thigh and waving it - it is all one commandment. And these are all types of sacrifices that include obligations of the individual and the community, except for the guilt-offering - which is always an obligation of the individual, as we explained in our introduction to the Order of Kedoshim (Commentary on the Mishnah). And the reason [to count each as only one commandment] is because the process is the commandment, such that it is inappropriate to count each and every part of the process as a commandment. This is unless they are commands that include all of the sacrifices, and are not specific to one type but not another type - then it would be appropriate to count each of those commands as a separate commandment. For then they would not be one of the parts of the process of one of the sacrifices. For example, His prohibiting sacrificing an animal with a defect; or His command that it be unblemished; or His command that it not be lacking in its time - and that is His saying, "and from the eighth day onward" (Leviticus 22:27); and His commanding that every sacrifice be salted - and that is His saying, "on all your offerings you must offer salt" (Leviticus 2:13); and His prohibition not to leave it [unsalted] - "and you shall not omit salt" (Leviticus 2:13), and His command to eat that which is to be eaten from it. As each one of these commands is a commandment on its own. For not one of them is a part of the commandment of the whole process of a specific sacrifice. Rather their commands include every sacrifice, as we will discuss when we count them.

It is a mitzvah to have salt on the table before breaking the bread and to dip the piece of bread over which Hamotzi was said, into the salt. The reason for this is that the table is compared to the Altar [in the Holy Temple] and the food symbolizes the offering, and it is said (Leviticus 2:13): "On all your offerings you shall offer salt." And because the table is compared to the Altar, it is best to take care not to kill any vermin [or other insects] on it.

To not offer a sacrifice without salt: To not suppress salt from upon the sacrifice or upon the meal-offering; meaning to say that the priests not offer any sacrifice or any meal-offering unless they place salt in them, as it is stated (Leviticus 2:13), "you shall not suppress the salt of your covenant with God from your meal-offering." And it is also written (there), "upon all your offerings you shall offer salt."

The commandment of salting the sacrifice: To offer salt on all of the sacrifices; meaning to say, that he place salt in the meat of the sacrifice and so [too,] in the flour of the meal-offerings, as it is stated (Leviticus 2:13), "upon all your offerings you shall offer salt."

From the laws of the commandment is that which they, may their memory be blessed said (Menachot 20a) that all the sacrifices are salted before they go up to the altar. And you do not have anything that approached the altar without salt, except for the libations, blood and wood. And this thing is a tradition and it does not have a [source in] Scripture. And if he transgressed and sacrificed without salt, the sacrifice is fit and acceptable - except for the meal-offering, [for which] the salt impedes it. As about it is it stated explicitly (Leviticus 2:13), "you shall not suppress the salt of your covenant with God from your meal-offering." And the rest of its details are elucidated in Sifra and in [various] places in Menachot (see Mishneh Torah, Laws of Things Forbidden on the Altar 5:11).