ציטירנדיקער פּירוש אויף ישעיהו 66:3

ויראו בני האלוהים את בנות האדם, “The sons of G’d saw the daughters of man, etc.” According to the plain meaning of the text the בני האלהים are the sons of the judges and the elite of society. which are called “elohim,” just as in Exodus 22,27 where the Torah forbids us to curse a judge by writing אלוהים לא תקלל. This is the way the Targum translates that verse. The Torah means that the very judges who should have meted out justice committed legal violence instead with the “daughters of man,” i.e. the common and therefore underprivileged people, by raping these women against their will. Sometimes these women were willing partners in illegal sexual relations. When the Torah writes inter alia in verse 4 אשר יבואו בני האלהים אל בנות האדם, “when the sons of the rulers would consort with the daughters of the common people,” these were the instances when the women were willing partners in such relationships. Such relationships usually did not come to light until these women had given birth to children from illicit sexual relations with the male elite of society.
When the Torah (verse 4) speaks about the גבורים אשר מעולם אנשי שם, “the mighty men of former times who had always been very prominent,” this is a reference to the children from such unions who could be seen to be different from children produced by unions between members of the lower classes of society. The words מכל אשר בחרו, “from among all that they freely chose,” are an allusion to use of the same expression by Isaiah (Isaiah 66,3) where the prophet describes the abominations which people were guilty of in his time.

אזכרתה, the Torah employs an expression involving זכר, memory, memorial, in connection with frankincense the fragrance of which rises heavenwards, designed to bring the party offering same to the attention of his Maker. This is spelled out more clearly in Isaiah 66,3. We also find this kind of terminology in connection with the showbreads (Leviticus 24,7) which were accompanied with a bowl of frankincense for each stack of six such breads. Even the precise amount of frankincense and the amount of oil it contains is all spelled out, as well as the difference between the different types of gift offerings. All of them contain unleavened bread as mentioned in Parshat Tzav 6,10.

Liegt aber der Schwerpunkt des Mincha in einer Handlung, die den Begriff אזכרה trägt, so muss dieser Begriff überhaupt den Begriff מנחה wesentlich ergänzen und mit ihm zusammen die Bedeutung des Minchaopfers konstituieren. אזכרתה drückt aber offenbar die Bestimmung aus, durch diese Handlung das Mincha, somit die durch das zum Ausdruck gebrachten Beziehungen לזכרון לפני ד׳ zu bringen, zu bewirken, daß Gott ihrer gedenke, d. h. daß Gott sie das Augenmerk seiner besonderen Fürsehung und Fürsorge sein lassen möge. Vergleiche Bamidbar 10, 9: ונזכרתם לפני ה׳ אלהיכם ונושעתם וגו׳. Es ist somit das Minchaopfer nicht ein Huldigungsausdruck allein, sondern es ist damit die Bitte verbunden, es möge Gott, in dessen Händen unsere Nahrung, unser Wohlstand, unsere Zufriedenheit ruht, dieser unser ganzes äußeres Lebensglück ausmachenden Güter segnend gedenken. Oder vielmehr: Darin liegt eben unsere Huldigung, daß wir die Segnung aller unserer Lebensgüter nur von Gottes Fürsorge erwarten. Dieser Begriff זכירה ist dem Mincha so wesentlich, daß wir den beabsichtigten Zweck des Mincha, sowie die Gewährung desselben durch זכר ausgedrückt finden: יזכור כל מנחתיך (Ps. 20, 4); מזכיר לבונה (Jes. 66, 3).

These trust in chariots Some nations trust in their iron chariots, and some trust in horses, but we pray in the name of the Lord, because the salvation is His. נזכיר is an expression of burning sacrifices and of prayer, as (in Isa. 66:3): “he who burns (מזכיר) frankincense,” (and in Lev. 2:2): “its memorial part (אזכרתה).” Therefore, they kneel and fall...