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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).

מלא קומצו, our sages in Yuma 47 explain that what the Torah refers to as קומץ is the amount of flour mixed with oil which a priest can hold when he doubles over the three middle fingers of his hands as if making a fist.

וקמץ, “he shall scoop three fingers full;” this is the first part of the procedure that only the priests were allowed to perform. The procedures mentioned up until this point, i.e. the pouring of oil, the adding of frankincense to the flour before handing the mass to the priest could be performed by the owner/donor, even if he was not a priest. There is only one step in the procedure prior to the scooping up by the priest of three fingers full of the mixture, that also necessitated a priest, and this was the presentation of the mass at the southwestern corner of the altar.

Spilling out. מבצבץ is the translation of מבורץ; Rashi is explaining what is meant by מבורץ.

והביאה, both the letters ו and ה have the vowel segol under them.

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).

אזכרתה, the Torah employs an expression involving זכר, memory, memorial, in connection with frankincense the fragrance of which rises heavenwards, designed to bring the party offering same to the attention of his Maker. This is spelled out more clearly in Isaiah 66,3. We also find this kind of terminology in connection with the showbreads (Leviticus 24,7) which were accompanied with a bowl of frankincense for each stack of six such breads. Even the precise amount of frankincense and the amount of oil it contains is all spelled out, as well as the difference between the different types of gift offerings. All of them contain unleavened bread as mentioned in Parshat Tzav 6,10.

Three fingers. Meaning: with his two other fingers, which are the thumb and little finger, he would make it even, for he would wipe away from below with his little finger and with the thumb from above, so that it would not be overflowing.

אל בני אהרן, “to the priests;” they brought into the foyer, עזרה of the Sanctuary. [This expression is not used with the Tabernacle except possibly with the Tabernacle in Shiloh,where Channah is reported as having offered a silent prayer. Ed.] Seeing that the woman offering that meal offering brings fine flour to the Temple, and this flour had not previously undergone the procedures necessary for an offering on the altar, she does not need to bring it to the altar as it is clear that her intention is to do this for the sake of heaven. However, the kind of meal offerings that are brought already baked, regardless of in which type of pans, require to be brought to the altar, in order to make plain to all that she had only baked these cakes for the sake of their being consumed on the altar not for secular consumption. She must not be viewed by onlookers as someone who first prepared a meal for herself, and then invited others to share it with her, or to send portions of these cakes to her friends while retaining the lion’s share for herself. This would not be viewed as honouring heaven. (B’chor shor)

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).

And this is the meaning of a “fistful.” For in other languages a fistful is called what is inside of four fingers. But since the finger close to the little finger is called קמיצה in Hebrew, that which is inside the three fingers including the קמיצה finger is therefore called קומץ (fistful) (Gur Aryeh).

וקמץ משם, “and he (the priest) shall take from that flour a handful; according to Rashi on the words מלא קומצו, which appears to contradict the restrictive expression: וקמץ, the Torah here speaks of the קומץ that we are familiar with from the Hebrew tongue as meaning something hollow. This is based on Samuel II 17,9: נחבא באחת הפחתים, “hidden in one of the holes, etc. which is rendered by the Targum as קומציא [I have failed to find the word גומא quoted by our author in the text of Rashi. The super commentary on Rashi by Mizrachi also appears to have had this difficulty Ed]. According to the Talmud (Menachot 11) describes the priest as making a partial fist of the three middle fingers of his hand and wipes of any excess on either side with the remaining two fingers trapping the fine flour inside the curve of the three middle fingers. It is described as one of the most difficult parts of the priests’ duties.

‎ על כל לבנתה‎‎ [HIS FISTFUL OF FLOUR …] BESIDES ALL THE FRANKINCENSE — i. e. apart from all the frankincense shall his fist be full.

Must be burned. Because you might think that the burning is only for the fistful, but the frankincense, which is not included in the taking of the fistful, is not included in the burning [either], therefore, it comes to inform us [otherwise].

מלא קומצו, “his fistful;” [we already explained that this was not a full fist. Ed.]

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).

A particle of frankincense. Meaning: Since a fistful that is lacking [in its minimum measurement] is invalid, perforce, if a grain of salt or a particle of frankincense came into his hand, in which case the fistful is lacking, it is invalid. [You might ask:] Why does Rashi reverse the order [of the verse]? He should explain first “his fistful” before he explains “Its frankincense and he shall burn.” [The answer is:] Because you might think that only fine flour and oil are burned, since they are [included] in [the taking of] the fistful, but its frankincense, which is not in the fistful, would not be burned. But now that he explains that although its frankincense is not in the fistful, nonetheless it is burned, if so, the words “his fistful” are extra, and it teaches that if a grain of salt or a particle of frankincense came into his hand, etc. (Gur Aryeh). We need not ask: How does Rashi know that the frankincense is burned? The answer is: Since it juxtaposes “and he shall burn” to “its frankincense,” perforce, even its frankincense is burned (Gur Aryeh). In the first chapter of Menachos (11a) Rashi raises a difficulty: Let it say [only] frankincense [may not be in the fistful] and I would know salt through a kal vachomer! The answer is: This is taught in the form of “not only this but even that”: If it taught [only] salt [is invalid], I might think specifically salt, for which the Torah does not clearly specify a place for salt is not put into the meal-offering, as it is added only at the top of the altar [invalidates the fistful], but regarding frankincense, which needs to be brought with the meal-offering from the beginning as well, I might think that if a grain of frankincense came into his hand it would be valid, therefore, it lets us know [that it is not] (Gur Aryeh).

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).

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.