Komentaryong Sumisipi para sa Levitico 6:14

Is referred to later on. . . Rashi wishes to prove that the “unleavened bread” mentioned here is actually “scalded dough.” The term “bread” comprises all types, so Rashi explains that here, “bread” means “scalded dough.” His proof is from (Vayikra 6:13), “This is the offering of Aharon and his sons. . . on the day that he is anointed.” [This verse raises a question:] What does, “The day that he is anointed,” teach us regarding his sons? [The answer is:] The installation of an ordinary kohein into his service, in all generations, is being compared to the Kohein Gadol’s daily offering. This offering is called chavisin, and is of “scalded dough” — as it is written, “You shall bring it well scalded in boiling water” (ibid. v. 14). Therefore, on the day of installation of Aharon’s sons, who are ordinary kohanim, there is an offering is of “scalded dough.” [See Menachos 78a and Rashi there.] The “scalded dough” is bread whose dough is completely scalded in boiling water, then baked in an oven, and then fried in a pan. The “loaves” and “wafers” are only baked in an oven. The “loaves” are mixed with oil while still flour. The “wafers” are first baked and then anointed with oil in the shape of the Greek letter chi, and the rest of their oil is consumed by the kohanim. Some say that the wafers are repeatedly anointed until the whole log of oil is used up. (Re”m)

The minhah of the anointed high priest was not folded. The Torah does not say that the minhah brought by the high priest has to be broken into pieces, although it is called a “minhah of pieces” (Leviticus 6:14). According to the mishnah, this minhah is not even folded, for it too is totally burned.

beim Mehlopfer des gesalbten Priesters legte man nicht um. Da es bei diesem nicht heisst: פתות אותה פתים, braucht man es nicht in 4 Teile zu teilen, wohl aber muss man es ein Mal umlegen, dass 2 Teile daraus werden, da es (Lev. 6, 14) מנחת פתים genannt wird; so erklärt auch der Talmud das לא חיה מקפלה: es braucht nicht so umgelegt zu werden wie andere Mehlopfer. Die Mischna ed. Neapel 1492 und ed. Lowe lesen “מכפלה„ מנחת המשיח , ebenso scheint auch Bartenura gelesen zu haben (s. Tosfot Jomtob z. St.). Ist diese Lesart richtig, dann steht hier מכפלה im Gegensatz zu dem vorhergehenden מקפלה in der Bedeutung „doppelt — nicht vierfach — legen.“

Responded. The period punctuating the נ serves as a substitute for a third נ.⁵⁶The third person feminine plural for “response” is תַּעֲנׇנׇה, “they responded”. Also, as a general rule, the suffix נה is added as a contraction of אוֹתׇהּ, “to her.” Thus, “they responded to her” should actually read וַתַּעֲנׇנׇה, with the נ tripled. However, Rashi notes, Scripture drops the third נ, and punctuates the second נ with a period to represent the missing letter. Hence, the translation is "[the wise ones] responded 'to her.'" The period punctuating נ serves as a substitute for "her",⁵⁷ A punctuated נ may appear where no letter has been dropped. Then, its purpose is to represent a contraction of אוֹתהּ, “her”. as in "you shall bring 'her' scalded."⁵⁸Vayikra, 6:14. This refers to the feminine מִנְחָה.