Comentário sobre Êxodo 29:41

לריח ניחח FOR A PLEASING ODOUR — This is said in reference to the meal-offering just mentioned and not only to the lamb mentioned in the first half of the verse, for also the meal-offering brought with the libation was all of it entirely burnt, unlike other meal-offerings. The order when offering them was: first the limbs of the animal and afterwards the meal-offering, since it is said (Leviticus 23:27) “burnt-offering and meal-offering”.

כמנחת הבוקר וכנסכה תעשה לה, “like the meal-offering of the morning and its libation shall you prepare it.” In Numbers 28,8 where the Torah speaks about the same offering the wording is כמנחת הבוקר וכנסכו תעשה אשה ריח ניחוח לה'. Why is the masculine pronoun used there in connection with this offering? Answer: in Numbers the reference is to the word בוקר, morning, whereas in our verse here the reference is to the word מנחה, i.e. the nature of the sacrifice mentioned here being a מנחה, gift-offering though it was totally consumed on the altar. The word לה in this connection is quite unique; we do not find this formulation elsewhere. It is possible that it refers to the tenth emanation which this offering was aimed at. [The word would not then be understood as the ordinary “for it,” but as directed at what the last letter ה in the tetragrammaton represents (based on Torat Chayim)]

This refers to the minchah. . . I.e., we should not think that this minchah is like other menachos, which are not entirely consumed on the altar. For then [we would mistakenly conclude that] “For a pleasing fragrance” — which conveys that the whole offering ascends to God — refers only to the sheep of the burnt offering and not to the minchah.

V.41. Siehe zu V. 38. סלת und שמן ist das eigentliche מנחה, es wird damit die Existenz und Fortexistenz in Gottes Hand gelegt und darauf das Gelöbnis des Gehorsams gegründet. נסך ist das Bekenntnis der Glückseligkeit, die man eben in dem Gefühle dieser Abhängigkeit und Unterordnung findet. Dieses Bewusstsein und diese Freude sind beim sinkenden Strahl dieselben wie beim steigenden. Es heißt daher hier nicht נסכו, sondern נסכה, auf מנחה sich beziehend. Das מנחת ערב ist von demselben נסך begleitet, wie das מנתת הבקר. Schwierig ist das: לָהּ , da offenbar כבש das Terminativobjekt des Satzes ist. Es scheint in dem Gedankengange das מנחת ערב suppliert zu sein: wie bei der Huldigungsgabe des Morgens und wie deren Gußopfer vollziehst du bei der Huldigungsgabe des Abends.