Komentaryong Sumisipi para sa Nahum 2:13

ונפש כי תקריב קרבן מנחה “When a person offers a meal-offering, etc.” This offering consists of fine flour, oil, and frankincense, as spelled out at the end of our verse. The priest squeezes a fistful in his hand and burns it on the altar whereas the remainder belongs to him personally as stated in verse 3: “the remnant of the meal-offering belongs to Aaron and his sons, it is of the most sacred category of the fire-offerings of Hashem.”
In our verse the Torah speaks of the priest taking מלא קמצו, “a whole fistful” in order to burn it on the altar, whereas in 6,8 the Torah omits the word מלא, writing only בקמצו. What is the difference? The reason that the Torah varies the description of what is a “fistful” is to teach that there is no objective measurement for what constitutes a קומץ, “fistful.” The priest is not to employ one of the measuring cups used in the Temple to determine weight and measure. The word בקומצו refers to the manner in which he arrives at the correct amount, i.e. he covers the mixture with the middle three fingers of his hand when forming a fist. Seeing that I could have assumed that even the fingertips of the priest are to be used in forming this “fistful,” the Torah writes מלא קמצו, “what fits comfortably into the palm of his hand.”
Menachot 11 describes that the priest wipes the excess mixture from the palm of his hand with his thumb and little finger respectively. The procedure is described as very difficult to perform, in fact one of the procedures requiring extreme dexterity by the priest performing it.
Rashi comments that the Hebrew word קמץ describes the lair of an animal (based on Nachum 2,13 and the Targum there of the words וימלא טרף חוריו, ”he filled his lair with prey”). When following this approach the word קמץ symbolizes the precious prey in an animal’s lair.
It is remarkable that the Torah introduces the subject of the meal-offering by writing נפש כי תקריב. What kind of person volunteers a meal-offering, i.e. a very inexpensive offering? It is the poor. By introducing the subject of the meal-offering with the word נפש, the Torah teaches that in the eyes of G’d a poor man who offers a meal-offering is considered as if he had offered his very life, i.e. נפשו. The Torah also describes this offering here as “a fire-offering of sweet smelling odor for the Lord.” This expression occurs with all kinds of offerings to teach that quantity does not determine the value of an offering in the eyes of the Lord. All that matters is the intention of the donor to dedicate it to G’d. (Compare Menachot 110, אחד המרבה ואחד ההמעיט, “both the one who offers a great quantity and the one who offers a small quantity, etc.”)

וְעָנַָה is similar to (Hosea 2:17) “And she shall dwell (וְעָנְתָה) there.” Also (Nahum 2:13) “And his dens (וּמְעוֹנוֹתָיו) with what he had torn.” וְעָנָה may also be interpreted as an expression of raising the voice.

וירא אלוקים כי טוב, even though among these newly created creatures there are those which function as predators, and otherwise harmful beings, they still are also useful in many respects as has been proven by a number of scientists who are able to use the stings of wasps, etc., to help extract poisonous venom from human tissue and neutralise it. G’d provided each of the species with limbs or organs suitable to their individual lifestyle. The lion and other predators are equipped with special teeth and claws in order to facilitate their attacks on more peaceful creatures who serve as their food. At the same time, gazelles, deer, etc., which are primary targets of these ferocious beasts have been given musculature to enable them to escape from the clutches of such predators by their superior speed. Each species has been equipped with means to help it to ensure its survival in a hostile environment. This is proved by the fact that these species have not become extinct over thousands of years. Although, basically the animal kingdom can be divided into the aggressors and the victims, G’d has provided nourishment for both types of species. Each type of animal enjoys the food G’d has provided for them in nature. At the same time, each will have to die in due course. The predators will meet death either at the hands of hunters or other stronger predators, or through natural disasters depriving them of their means of survival. Job 4,11 “the lion perishes for lack of prey,” already attests to this phenomenon, as does Amos 3,4 in which the prophet describes that when these beasts succeed in killing their prey they call out in triumph. The prophet Nachum (2,13), as well as many other verses in the Bible testify to the fact that even these ferocious beasts are frequently neutralised by natural disasters. Still, the fact is that none of these predators are genetically unable to subsist on a vegetarian diet, else, at the time when G’d created them and there were only herbs to feed on, they would have perished before being able to even reproduce themselves. If, at that time, the lion had already fed on sheep, one of G’d’s species would have been eliminated from earth, contrary to G’d’s design. He had not created them in order for them to become extinct. It is quite clear from verse 30 in our chapter that originally, G’d had assigned the herbs as food for all חיות, free-roaming animals.