Cytowanie Komentarza do Kapłańska 21:8

Mine hinzufügen. Er darf sogar die Zulage zu dem festgesetzten Betrage der Ketuba hinzurechnen und etwa schreiben: „Ich gebe Dir als jungfräuliche Morgengabe die Summe von 100 Minen, die Dir gebührt.“ Es ist hierbei nicht darauf Rücksicht zu nehmen, dass Aermere sich dadurch vielleicht zurückgesetzt fühlen könnten. Aus dem Umstande aber, dass es erlaubt war, die Ketuba der Priesterfrauen zu erhöhen (Ket. I, 5), war noch nicht zu schliessen, dass eine solche Zulage in allen Fällen gestattet ist, da man vermuten könnte, dass nur bei Priestern eine Erhöhung zulässig ist, weil man diese überhaupt auszeichnen muss, Lev. 21, 8.

Nachmanides comments on Exodus 32,27 where Moses tells the Levites to seek out the idolaters who served the golden calf and to execute them that the words אלו-הי ישראל in that verse refer to the attribute to whom sacrificial service to G’d is directed. Furthermore you find a verse in Chronicles II 29,7 ועולה לא העלו בקדש לאלו-הי ישראל, “they did not offer burnt offerings in the holy place to the G’d of Israel.” This teaches clearly that such burnt offerings were offered to the attribute known as אלו-הי ישראל. Another explicit verse teaching us the same is found in Leviticus 21,8: כי את לחם אלו-היך הוא מקריב, “for he offers the food of your G’d,” and the attribute אלו-הים is used to describe the attribute of G’d to whom the offerings are directed.
Additionally, it is worthwhile to reflect on the expression לחם אשה, in Leviticus 3,11 where the priest is described as the one offering such an offering to Hashem. The word אשה is derived from אש; we have many similar expressions all referring to certain sacrifices as אשה לה’, “fire-offerings to the Lord.” The reason that the Torah does not describe such food for the altar as (לחם אש) “fiery food,” is that the word אשה is almost identical to the word אשה, woman, meaning that the recipient of the sacrifice is passive like a woman who is passive, a recipient. All of this proves that sacrifices are offered to the attribute of Justice. This is the reason that such “food,” i.e. לחם, is called לחם אשה.
The truth is that while the sacrifices are offered up to the attribute אלו-הים, they are intended for the attribute Hashem. Similarly, when we offer our prayers in (lieu of sacrifices), we dedicate them to the attribute which is far above all our abilities to praise, and we verbalize that when we emphasize this very fact by saying that G’d is מרומם על כל ברכה ותהלה “exalted far above every blessing and praise” (Nechemyah 9,5). The same thought is expressed in the Kaddish prayer i.e.לעילא מכל ברכתא ושירתא תושבחתא.

BREAD. Because they made bread out of the manna — as it is written, and they made cakes of it³⁰⁰Numbers 11:8. — [Scripture calls it lechem (bread)], for every form of bread is called lechem, not just those of wheat and barley. It says cause to rain bread [although it did not come down in the form of bread, for the meaning thereof is] that He is causing it to come down for them to make it into bread. Similarly: As for the earth, out of it cometh bread,³⁰¹Job 28:5. [meaning: “out of it cometh the wheat from which bread is made”]. So also: To bring forth bread out of the earth,³⁰²Psalms 104:14. which means that He brings forth the wheat from which people make bread. And some scholars³⁰³Ibn Ezra, and R’dak in his Sefer Hashorashim, under the root lechem. interpret: Behold, I will cause to rain bread, meaning food. Similarly: ‘lechem’ of the offering;³⁰⁴Leviticus 3:16. For he offereth the ‘lechem’ of thy G-d;³⁰⁵Ibid., 21:8. When thou sittest ‘lilchom’ with a ruler³⁰⁶Proverbs 23:1. — all are expressions of food.³⁰⁷Thus is the opinion of Ibn Ezra and R’dak (see Note 303). But, continues Ramban, the correct interpretation is, etc. The correct interpretation is that lilchom³⁰⁶Proverbs 23:1. means “to eat bread,” and ‘lechem’ of thy G-d³⁰⁵Ibid., 21:8. is a euphemism, meaning that it is “the food” for G-d even as bread is for man, for we find it said, Man doth not live by bread only.³⁰⁸Deuteronomy 8:3.