Comentário sobre Levítico 6:11

כל זכר ALL THE MALES [AMONG THE CHILDREN OF AARON SHALL EAT OF IT] — all the males: even one with a bodily blemish. But why is this stated at all? If you say: for the purpose of permitting the eating of the meal-offering to such a priest, then it is redundant, for you see, this has already been stated, (Leviticus 21:22) “He (the priest with a blemish) may eat of the bread of his God, both of the most holy [and of the holy]”! But it is intended to include the priests with bodily blemishes in the right of apportionment alluded to in the preceding verse: I have given it to them as their portion (i.e. that they may not only eat holy food if such is given to them by their fellow priests, but they are entitled to participate in the apportionment) (Sifra, Tzav, Chapter 3 5; Zevachim 102a).

יקדש. Assuming that the substance (or the person) had been ritually pure prior to touching these parts of the sacrifice it now becomes sanctified, i.e. out of bounds, forbidden. Compare author’s comment on parallel verses as Exodus 29,37 as well as Leviticus 11,8.

To include [kohanim] who have a physical defect. Meaning, they receive a portion of the meal-offering together with the unblemished kohanim, portion for portion. I might have thought they are included only for eating the sacrifices, as it is written (21:22): “The bread of his God which is of the most holy ... he may eat,” but they may not take a share together with the unblemished kohanim, since they are not allowed to bring the sacrifices. Thus, it lets us know...

כל זכר, “every male; the content of this paragraph had already been written Leviticus 2,10. It was repeated here for three reasons. 1) Unleavened bread. 2) had to be eaten on sacred ground. 3) Any male priest could eat it.

כל אשר ‎'יגע וגו‎‎‏ WHATEVER TOUCHETH THEM — i. e. sacrifices holy in a minor degree or non-consecrated flesh (חולין) which touch it (the meal-offering) and absorb anything of it (Sifra, Tzav, Chapter 3 6; Zevachim 97b),

And absorb from it. It is written, “Whatever shall touch,” why then does it say, “them”? Rather, [the extra word them] teaches that it touches and enters into them, [i.e.,] it is absorbed within.

Anyone or anything coming into contact with it would become out of bounds unless such a person had first ritually purified himself.

יקדש SHALL BECOME HOLY so as to be exactly like it (the מנחה) — that if it (the meal-offering) has become disqualified (as when e. g. it was not offered as such, לשמה), they (the holy things touching it) shall also become similarly disqualified, and if it is fit for eating they must be eaten only under the same stringency as the meal-offering (i.e., they must be eaten in a holy place (v. 9) and by males only; v. 11, etc.) (Sifra, Tzav, Chapter 3 6; Zevachim 97b).

If it is invalid, they become invalid. I.e., the place where it touches, but not all of it.

Under the stringent rule [of eating] the meal-offering. That is, it must be eaten within the Temple courtyard, and for but one day and night, until midnight.