וְהֵרִ֨ים מִמֶּ֜נּוּ בְּקֻמְצ֗וֹ מִסֹּ֤לֶת הַמִּנְחָה֙ וּמִשַּׁמְנָ֔הּ וְאֵת֙ כָּל־הַלְּבֹנָ֔ה אֲשֶׁ֖ר עַל־הַמִּנְחָ֑ה וְהִקְטִ֣יר הַמִּזְבֵּ֗חַ רֵ֧יחַ נִיחֹ֛חַ אַזְכָּרָתָ֖הּ לַיהוָֽה׃
On y prélèvera une poignée de la fleur de farine de l’oblation et de son huile, puis tout l’encens qui la couvre, et l’on en fera fumer sur l’autel, comme odeur agréable, le mémorial en l’honneur de l’Éternel.
Rashi
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).
Bartenura
לא יפחות מן קומץ – for this is the measure of frankincense that comes with the meal-offering as it is written (Leviticus 6:8): “A handful of the choice flour and oil of the meal offering shall be taken from it, with all the frankincense that is on the meal offering, [and this token portion shall be turned into smoke on the altar as a pleasing odor to the LORD].” Just as the lifting of the meal-offering is with a handful, so also the frankincense is with a handful, but if he wants to bring even a particle/drop of frankincense, he can bring it. But a person who donates gold unspecified, should not [bring] less than a Dinar of gold, but this is when he mentioned the shape/form of the coin. But, if he did not mention a coin, but just gold, unspecified, he brings even a hook/curved pin which is a kind of small fork.
Ramban
AND THIS IS THE LAW OF THE MEAL-OFFERING. This section, according to the plain meaning of Scripture, adds [to Chapter 2 above where the law of the meal-offering was discussed] four commandments about the meal-offering: that [the residue be] eaten unleavened, that it be eaten in the Court of the Tent of Meeting,37Verse 9. that every male among the children of Aaron may eat of it,38Verse 11. and that whatever touches it becomes holy.39“So that it becomes exactly like the meal-offering — that if it had become disqualified to be eaten, the food which touched it is also disqualified. And if the meal-offering was fit to be eaten, the other food must also be eaten under the same stringency as the meal-offering” (Rashi, Verse 11).
Now according to the Rabbinical interpretation thereof, there are many new teachings added [in this section, among them being the following]: that even of a meal-offering brought by priests the handful is taken out [and burnt on the altar, in the same way as the residue which must be burnt on the altar];40If a meal-offering is brought by a non-priest, a handful of it is taken off by a priest and burnt on the altar, while the residue is eaten by the priests. Now the Torah specifies, however, that if the meal-offering is brought by a priest, it is to be wholly burnt (further, Verse 16). The question appears: is it necessary that a handful thereof be taken by a priest and be burnt separately on the altar, or that the whole meal-offering should be burnt at the same time as a unit? According to the text in Ramban before us, the answer is clearly in the affirmative. Scholars, however, have pointed to the Talmud (in Menachoth 72 b) where the conclusion is contrary to this text. The suggestion has therefore been made that the text here is faulty, and should be emended to read: “that even a meal-offering of priests requires ‘oil and frankincense’” (mentioned in Verse 8). See my Hebrew commentary, p. 29. that the priest must bring it near before the Eternal41In Verse 7 before us. which means to the western corner [of the altar, since the Tent of Meeting where the ark of the covenant stood, was to the west of the altar, and therefore nearest to it], and in front of the altar41In Verse 7 before us. which means to the southern corner [since the ramp of the altar which is its “front,” was on the south side thereof]. Thus you find that it had to be “presented” [i.e., brought near] to the southwestern corner of the altar. [And this section further teaches:] And he shall take up from it42Verse 8. a handful — “from it” as one joined mass, meaning that he is not to bring one tenth of an ephah of flour [which is the amount brought for a meal-offering] in two receptacles [but it must be a full tenth of an ephah in one receptacle], nor is he to make a fixed measure that holds as much as his handful [to remove the amount of flour for the altar, but he must do it with his hand]. He also states, It shall not be baked as anything leavened.43Verse 10. This is to liken all the stages of work [in the preparation of the meal-offering] to baking, thus teaching that one is also liable for kneading and rolling it if it be leavened, and that for each and every such act he transgresses a negative commandment and is liable to whipping on each count.
Now according to the Rabbinical interpretation thereof, there are many new teachings added [in this section, among them being the following]: that even of a meal-offering brought by priests the handful is taken out [and burnt on the altar, in the same way as the residue which must be burnt on the altar];40If a meal-offering is brought by a non-priest, a handful of it is taken off by a priest and burnt on the altar, while the residue is eaten by the priests. Now the Torah specifies, however, that if the meal-offering is brought by a priest, it is to be wholly burnt (further, Verse 16). The question appears: is it necessary that a handful thereof be taken by a priest and be burnt separately on the altar, or that the whole meal-offering should be burnt at the same time as a unit? According to the text in Ramban before us, the answer is clearly in the affirmative. Scholars, however, have pointed to the Talmud (in Menachoth 72 b) where the conclusion is contrary to this text. The suggestion has therefore been made that the text here is faulty, and should be emended to read: “that even a meal-offering of priests requires ‘oil and frankincense’” (mentioned in Verse 8). See my Hebrew commentary, p. 29. that the priest must bring it near before the Eternal41In Verse 7 before us. which means to the western corner [of the altar, since the Tent of Meeting where the ark of the covenant stood, was to the west of the altar, and therefore nearest to it], and in front of the altar41In Verse 7 before us. which means to the southern corner [since the ramp of the altar which is its “front,” was on the south side thereof]. Thus you find that it had to be “presented” [i.e., brought near] to the southwestern corner of the altar. [And this section further teaches:] And he shall take up from it42Verse 8. a handful — “from it” as one joined mass, meaning that he is not to bring one tenth of an ephah of flour [which is the amount brought for a meal-offering] in two receptacles [but it must be a full tenth of an ephah in one receptacle], nor is he to make a fixed measure that holds as much as his handful [to remove the amount of flour for the altar, but he must do it with his hand]. He also states, It shall not be baked as anything leavened.43Verse 10. This is to liken all the stages of work [in the preparation of the meal-offering] to baking, thus teaching that one is also liable for kneading and rolling it if it be leavened, and that for each and every such act he transgresses a negative commandment and is liable to whipping on each count.