Komentaryong Sumisipi para sa Levitico 24:8

ובחלוק לחם הפנים – when the Shabbat occurred during the festival, for on the Sabbath they would remove it and set up another, as it is written (Leviticus 24:8): “He shall arrange them before the LORD regularly every sabbath day…”

will assess the person being assessed, and the one paying the assessment, are jointly evaluated. The word is related to “concerning You, there is no reckoning” [Psalms 40:6], but here it is in the hif‘il form (as in the kohen will assess him ), in order to differentiate its meaning from that of “he will arrange it before God” [24:8].

V’HAYTHAH’ (AND IT SHALL BE) FOR AARON AND HIS SONS — “[The feminine word ‘v’haythah’ refers to] the meal-offering,⁵¹⁸The point of Rashi’s comment is that since the word v’haythah (and it shall be) is in the feminine, and in the preceding verse [7] lechem (bread) is mentioned, which is in the masculine, the word minchah (meal-offering) which is in the feminine must then be added to v’haythah. Ramban will suggest this is not necessary, as will be explained in the text. for anything which is offered of grain is included within the term minchah (meal-offering). [The masculine suffix in] ‘va’achaluhu’ (and they shall eat it), refers to the lechem” [“bread” mentioned in Verse 7, which is a masculine noun]. This is Rashi’s language. It is possible that the verb v’haythah [“and it shall be” — in the feminine] refers to each of the two ma’arachoth [“rows” of six loaves mentioned in Verse 6, since ma’arachah is in the feminine, and hence v’haythah is also in the feminine]. And by way of the Truth, [the mystic teachings of the Cabalah], ‘v’haythah’ (and it shall be) for Aaron and his sons refers back to brith olam [“an everlasting covenant” at the end of the preceding Verse 8, since the word brith is in the feminine], similar to what is said, ‘Brithi haythah’ (My covenant was) with him of life and peace.⁵¹⁹Malachi 2:5.

ויצא בן אשה ישראלית AND THE SON OF THE ISRAELITISH WOMAN WENT OUT — Whence did he go out? Surely not from the camp, since Scripture states “and they strove in the camp”! Rabbi Levi said, “He went out from (by his blasphemous utterance he lost) his eternal life (עולמו; R. Levi evidently connects ויצא with the last word of v. 8; “the everlasting covenant, ברית עולם”). R. Berachya said, “He set forth (יצא) (started his argument) from the above section. He said sneeringly: “Every Sabbath he shall set it in order!? Surely it is the way of a king to eat fresh (lit., warm) bread every day; is it perhaps his way to eat bread nine days old (lit., cold bread of nine days)?! (The Hebrew word בתמיה “Say this in the intonation of a question” means nothing other than our question mark) (Midrash Tanchuma 38 23). A Baraitha states that ויצא means, he came out of the judicial court of Moses where he had been pronounced to be in the wrong in the following matter: although his father was an Egyptian he had gone to pitch his tent in the camp of the tribe of Dan to whom his mother belonged (cf. v. 11). They (the men of Dan) said to him, “What have you to do here" (lit., what is your character that gives you the right to come here?). He replied. “I am one of the children of the tribe of Dan”. Thereupon they said to him, “Scripture states: (Numbers 2:2) “Every man [of the children of Israel shall encamp] by his own standard, that bears the signs of their father’s house”! He thereupon went in to the judicial court of Moses to have the matter decided and came forth (יצא) declared to be in the wrong. He then stood up and blasphemed (Sifra, Emor, Section 14 1; Leviticus Rabbah 32 3).