레위기 7:11의 주석

וזאת תורת זבח השלמים, here we are told that although the common denominator between these offerings is that they share the heading sh’lamim inasmuch as these offerings are categorized in the Talmud as קדשים קלים, ”holy things of a minor degree of sanctity,” there are differences, nuances between one type of such קדשים קלים and other types. For instance, if they involve thanksgiving the animals offerings are accompanied by breads, some of which are leavened. Granted that the underlying reason for the need to offer thanks is what our sages call the שאור שבעיסה, “the element of ego in the ‘dough,’” the aspiring human personality, by consisting predominantly of unleavened loaves this element becomes subordinate. [it must be remembered that basically, no other offering consisting of baked goods is allowed to be leavened. The author feels that if a person finds himself in an unexpectedly dangerous situation requiring a miracle to save him, this indicates that had his conduct been beyond reproach he would not first have become exposed to that danger. On a national rather than an individual level, the Purim story is an illustration of what the author means. Ed.] One of the reasons the Torah requires so many individual loaves of bread as part of the Todah sacrifice, is to enable as many people as possible to become aware of someone having been miraculously saved. The period during which these breads can be eaten is the same as the period holy things of the higher order may be eaten, i.e. only one day and one night, not like ordinary sh’lamim which may be eaten two days and one night.

וזאת תורת זבח השלמים, “and this is the law of the peace-offerings, etc.” There were two types of peace-offerings, the one called תודה and the one simply referred to as שלמים. The תודה offering was accompanied by both unleavened bread and leavened bread. There were a total of 40 loaves, of which ten were leavened. The technical names for each group of ten loaves were: Matzah, Chametz, Rekikim, and Revuchim. This is all spelled out in verse 12, i.e. that these loaves be mixed with oil, unleavened wafers smeared with oil and scalded fine flour mixed with oil. The Torah there continues with verse 13: “With loaves of leavened bread shall he bring his offering, with his feast thanksgiving-offering.” In verse 14 we are told that -one of each of these types of loaves be offered “as a portion to the Lord; it shall belong to the Priest.” In other words, the Priest’s function here is to receive a tithe from the offering, 10%. It is very similar to the gift called תרומת מעשר which the Priest receives from the Levites in respect of the tithes the Levites had received from the Israelite farmers.
Our sages (Menachot 77) explain that the total weight of the ten loaves of leavened bread was equivalent to the total weight of the other 30 leaves consisting of three types of unleavened wafers, etc., so that in effect there was an equal amount of leavened bread and unleavened bread which constituted the meal-offering part of the תודה. This can be deduced from the syntax of our verses seeing that the 30 loaves of unleavened wafers, etc., are all mentioned in a single verse, whereas the Torah devotes a separate verse to the ten loaves of leavened breads. This suggests that the quantity of what is mentioned in verse 12 is equal to the quantity (weight) of material mentioned in verse 13.
The offering called שלמים without the word תודה, is not occasioned by the need to express one’s gratitude to Hashem for His having rescued one from danger of one kind or another, but is a free-willed offering called either נדבה or נדר, depending on the wording of one’s vow to donate such an offering. This is why the Torah introduces the legislation pertaining to such an offering with the words: “if his feast-offering (peace-offering) is for a vow or donation, etc.” (verse 16). Anyone bringing this kind of שלמים does not have to add the loaves of leavened and unleavened bread associated with the thanksgiving offering, תודה. [Seeing that it was mandatory to bring such an offering in Jerusalem on the three festivals requiring every male Jew to make this pilgrimage, the translation “feast-offering” as an alternative for “peace-offering” is quite appropriate. Ed.].
There appears to be a contradiction here in the regulations concerning the תודה offering and the fact that it was made up partially of leavened loaves, seeing the Torah had stated elsewhere (Leviticus 2,11) that “no manner of leavened material or honey is to be offered up on the Altar.” The fact is that these loaves of the תודה offering were not put on the Altar at all. Hence there is no contradiction with what the Torah wrote in Leviticus 2,11. The loaves were only “waved” above the Altar not deposited or burned up on it.

זבח השלמים, “the sacrifice of the peace-offering;” why is it called thus? It is meant to restore peace between us down here and G–d our Father in heaven. This is also described in these terms in Psalms 50 23, when the psalmist says: זובח תודה יכבדנני, “he who sacrifices a thank offering honours Me; the reason the word יכבדנני is spelled with the letter נ repeated, is to hint that G–d will feel honoured both in our world down here and in the heavenly regions.