Commentary for 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.

וכי תקריב, and if you will offer, etc. The letter ו at the beginning of the word כי is again an indication that the laws mentioned in this paragraph are to be viewed in conjunction with those of the previous paragraph. This means that the various details governing meal-offerings also apply to the High Priest's meal-offerings. As to the exclusion of communal meal-offerings, such rules apply also to the details of offering frankincense and the like.

Baked in an oven. [Rashi states this] for if he did not say clearly, but only said without specifying: “I am obligated to bring a meal-offering,” he brings a fine-flour offering, as stated above.

חלות מצות בלולות בשמן, “unleavened cakes soaked in oil;”

Or matzoh wafers. As it is written, “And when you bring an offering,” which implies a singular offering. Therefore, when it is written: “Matzohloaves ... and matzoh wafers,” the ו of ורקיקי is like או (or).

on the other hand, the רקיקי מצות, “unleavened wafers,” mentioned in the same verse were not soaked in oil. The pan in which they had been baked had only been lightly oiled.

Our Rabbis disagree on their smearing. I.e., [the loaves] are specifically mixed [with oil] and [the wafers] are specifically smeared [with oil]. As a result, there is no place to ask what difference exists between them to the point that our Rabbis disagree on their smearing! However, from what is written in the verse: “matzoh-loaves ... mixed ... or matzoh wafers smeared...” there is no proof, because I might think that mixed and smeared is the same thing, but only that the term ‘mixed’ is appropriate for loaves and ‘smeared’ is appropriate for wafers. Therefore, Rashi explains [the loaves mixed and the wafers smeared]... The difference between mixing and smearing is that mixing is when they are still fine flour and the smearing is after the baking.

To permit oil of the second [or third pressing]. [You might ask:] Above, in Parshas Tetzaveh, it says (Shemos 27:20): “crushed for lighting,” and Rashi there explains: [oil from the second crushing is unfit for the menorah] but not for meal-offerings; for there even second oil is fit. If so, why do we need [the drashah here from] “in oil ... in oil”? The answer is: I might think that the verse that makes second oil valid is applicable only to meal-offerings [brought together with an animal sacrifice with the] wine-offerings, but for meal-offerings [brought] by themselves, mixed with oil or smeared with oil, [then oil from the second crushing] would be invalid. Therefore, we need the verse, “in oil ... in oil.” (Re”m). It seems that it comes to permit here even oil of the third [crushing], for I might think [since] for the lighting it requires clear oil, which is the first [crushing], then regarding meal-offerings it drops down only one level, i.e., even the second oil is valid. Thus, it lets me know that even third oil is valid here (Divrei Dovid).

Ten loaves. As it is written in Parshas Tzav, regarding the breads of a thanksgiving offering (7:12): “loaves and matzoh wafers,” and it is written afterwards (v. 14): “From it, he shall bring one from each offering as separated portion (תרומה) to Adonoy.” And we learn [through a gezeirah shavah based on the words] תרומה תרומה: It is written here (ibid.): תרומה (separated portion), and it is written (Bamidbar 18:26) regarding the separation of a tenth from the Levites’ tithes (תרומת מעשר): “[You shall set aside from it] a separated portion (תרומה) [for Hashem, a tithe of the tithe].” Just as regarding the separated portion from the tithes (תרומת מעשר) it is written that it must be one out of ten, so too the separated portion [of the thanksgiving offering] here must be one out of ten. [Now,] if the loaves were less than ten or more than ten, a tenth of each offering would constitute a fraction of a loaf. The Torah requires, however, “one” of each type, i.e., it must be a whole loaf or whole wafer, not a fraction (Menachos 77b).