Vayikra (Leviticus) Chapter 6

1God spoke to Moses, saying,   אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Command Aaron and his sons, saying, ‘This is the regulation regarding the ascent-offering; it remains the same, valid ascent-offering as long as it was placed on the fire pile atop the Altar anytime during the entire night, until morning, inasmuch as the fire of the Altar will be burning on it throughout the night.   בצַ֤ו אֶת־אַֽהֲרֹן֙ וְאֶת־בָּנָ֣יו לֵאמֹ֔ר זֹ֥את תּוֹרַ֖ת הָֽעֹלָ֑ה הִ֣וא הָֽעֹלָ֡ה עַל֩ מוֹקְדָ֨ה עַל־הַמִּזְבֵּ֤חַ כָּל־הַלַּ֨יְלָה֙ עַד־הַבֹּ֔קֶר וְאֵ֥שׁ הַמִּזְבֵּ֖חַ תּ֥וּקַד בּֽוֹ:
צַו אֶת־אַֽהֲרֹן - Command Aaron. The term צַו “command” invariably denotes urging, emphasizing the weight attached to the instruction and that it applies immediately and for future generations. Rabbi Shimon said: Scripture found it especially necessary to urge the command’s fulfillment in this way in a case where monetary loss is involved.   צַו אֶת־אַֽהֲרֹן.  אֵין צַו אֶלָּא לְשׁוֹן זֵרוּז מִיָּד וּלְדוֹרוֹת; אָמַר רַבִּי שִׁמְעוֹן, בְּיוֹתֵר צָרִיךְ הַכָּתוּב לְזָרֵז בְּמָקוֹם שֶׁיֵּשׁ בּוֹ חֶסְרוֹן כִּיס (ספרא):
זֹאת תּוֹרַת הָֽעֹלָה וגו' - This is the regulation regarding the ascent-offering… This section is written to teach us that the burning up of the fats and the limbs of sacrifices upon the Altar is valid if done anytime during the night after the sacrifices were slaughtered, not only during that day; and to teach us regarding disqualified sacrifices, which of them must be taken down if brought up onto the Altar, and which, if brought up, are not taken down. For wherever the term תּוֹרָה cannot carry its simple meaning of introducing new laws, it is inclusive, and thus here it tells us that one law applies to all holy items brought up onto the Altar, even the disqualified ones – that if they were brought up onto the Altar, they are not taken down.   זֹאת תּוֹרַת הָֽעֹלָה וגו'.  הֲרֵי הָעִנְיָן הַזֶּה בָּא לְלַמֵּד עַל הֶקְטֵר חֲלָבִים וְאֵבָרִים שֶׁיְּהֵא כָּשֵׁר כָּל הַלַּיְלָה, וּלְלַמֵּד עַל הַפְּסוּלִין אֵי זֶה אִם עָלָה יֵרֵד, וְאֵי זֶה אִם עָלָה לֹא יֵרֵד, שֶׁכָּל תּוֹרָה לְרַבּוֹת הוּא בָּא, לוֹמַר — תּוֹרָה אַחַת לְכָל הָעוֹלִים, וַאֲפִלוּ פְּסוּלִין, שֶׁאִם עָלוּ לֹא יֵרְדוּ (שם):
הִוא הָֽעֹלָה - (lit.) It is the ascent-offering. These words are added to exclude from the aforementioned rule an animal that was used for bestiality, and similar cases of disqualification that did not take place in the Sanctuary, i.e., animals that were already unfit as sacrifices before entering the Courtyard. Even if such an animal was brought up onto the Altar, it must be taken down.   הִוא הָֽעֹלָה.  לְמַעֵט אֶת הָרוֹבֵעַ וְאֶת הַנִּרְבָּע וְכַיּוֹצֵא בָּהֶן, שֶׁלֹּא הָיָה פְּסוּלָן בַּקֹּדֶשׁ, שֶׁנִּפְסְלוּ קֹדֶם שֶׁבָּאוּ לָעֲזָרָה (שם ח):
3Every morning, the priest must don his linen tunic, and he must don his linen trousers on his flesh. He must remove the ashes remaining after the fire will consume the daily afternoon ascent-offering upon the Altar, and deposit them next to the Altar.   גוְלָבַ֨שׁ הַכֹּהֵ֜ן מִדּ֣וֹ בַ֗ד וּמִכְנְסֵי־בַד֘ יִלְבַּ֣שׁ עַל־בְּשָׂרוֹ֒ וְהֵרִ֣ים אֶת־הַדֶּ֗שֶׁן אֲשֶׁ֨ר תֹּאכַ֥ל הָאֵ֛שׁ אֶת־הָֽעֹלָ֖ה עַל־הַמִּזְבֵּ֑חַ וְשָׂמ֕וֹ אֵ֖צֶל הַמִּזְבֵּֽחַ:
מִדּוֹ בַד - (lit.) His linen garment. This is the Tunic. Why does Scripture refer to it as מִדּוֹ? In order to teach us that it must be made to his size (מִדָּתוֹ).   מִדּוֹ בַד.  הִיא הַכֻּתֹּנֶת, וּמָה תַּלְמוּד לוֹמָר מִדּוֹ? שֶׁתְּהֵא כְּמִדָּתוֹ (שם):
עַל־בְּשָׂרוֹ - On his flesh - i.e., nothing should intervene between the trousers and his skin.   עַל־בְּשָׂרוֹ.  שֶׁלֹּא יְהֵא דָּבָר חוֹצֵץ בֵּינְתַיִם (זבחים י"ט):
וְהֵרִים אֶת־הַדֶּשֶׁן - He must lift out the ashes - i.e., he would scoop a panful from the innermost coals that had been totally consumed and become ashes and place them on the east side of the Altar’s ramp.   וְהֵרִים אֶת־הַדֶּשֶׁן.  הָיָה חוֹתֶה מְלֹא מַחְתָּה מִן הַמְאֻכָּלוֹת הַפְּנִימִיּוֹת וְנוֹתְנָן בְּמִזְרָחוֹ שֶׁל כֶּבֶשׁ (תמיד כ"ח):
הַדֶּשֶׁן אֲשֶׁר תֹּאכַל הָאֵשׁ אֶת־הָֽעֹלָה - (lit.) The ashes that the fire consumed the ascent-offering - and turned it into ash – from that ash he must remove a portion “and deposit them next to the Altar.”   הַדֶּשֶׁן אֲשֶׁר תֹּאכַל הָאֵשׁ אֶת־הָֽעֹלָה.  וַעֲשָׂאַתָּה דֶּשֶׁן, מֵאוֹתוֹ דֶּשֶׁן יָרִים תְּרוּמָה ושמו אצל המזבח:
עַל־הַמִּזְבֵּחַ - upon the Altar. If he found sacrificial parts that had not yet been consumed, he replaces them on the Altar fire after having raked the coals this way and that, and having taken from the innermost ashes, as it says: “the ascent-offering upon the Altar.”   עַל־הַמִּזְבֵּחַ.  מָצָא אֵבָרִים שֶׁעֲדַיִן לֹא נִתְאַכְּלוּ, מַחֲזִירָן עַל מִזְבֵּחַ לְאַחַר שֶׁחָתָה גֶּחָלִים אֵילָךְ וָאֵילָךְ וְנָטַל מִן הַפְּנִימִיּוֹת, שֶׁנֶּאֱמַר אֶת הָעֹלָה עַל הַמִּזְבֵּחַ]:
4He should remove his garments and put on other garments, and he must take the ashes out to a ritually undefiled place outside the camp.   דוּפָשַׁט֙ אֶת־בְּגָדָ֔יו וְלָבַ֖שׁ בְּגָדִ֣ים אֲחֵרִ֑ים וְהוֹצִ֤יא אֶת־הַדֶּ֨שֶׁן֙ אֶל־מִח֣וּץ לַמַּֽחֲנֶ֔ה אֶל־מָק֖וֹם טָהֽוֹר:
וּפָשַׁט אֶת־בְּגָדָיו - He should remove his garments. This is not compulsory, but is proper conduct – that while taking the ashes outside the camp he not soil the garments worn when performing regular service – even that of placing part of the ashes next to the Altar, as the garments a servant wears when cooking a pot for his master he should not wear when pouring a cup for his master. Therefore: “He should put on other garments”i.e., ones of inferior quality to those used for serving at the Altar.   וּפָשַׁט אֶת־בְּגָדָיו.  אֵין זוֹ חוֹבָה אֶלָּא דֶּרֶךְ אֶרֶץ, שֶׁלֹּא יְלַכְלֵךְ בְּהוֹצָאַת הַדֶּשֶׁן בְּגָדִים שֶׁהוּא מְשַׁמֵּשׁ בָּהֶן תָּמִיד — בְּגָדִים שֶׁבִּשֵּׁל בָּהֶן קְדֵרָה לְרַבּוֹ, אַל יִמְזֹג בָּהֶן כּוֹס לְרַבּוֹ, לְכָךְ וְלָבַשׁ בְּגָדִים אֲחֵרִים פְּחוּתִין מֵהֶם (ספרא):
וְהוֹצִיא אֶת־הַדֶּשֶׁן - And he must take the ashes out - that were heaped into the tapuach (apple-shaped mound), after they had accumulated, and there was no more room to arrange the woodpile, he would remove them from there. This task needed not be done every day, but the removal of a portion was required every day.   וְהוֹצִיא אֶת־הַדֶּשֶׁן.  הַצָּבוּר בַּתַּפּוּחַ, כְּשֶׁהוּא הַרְבֵּה וְאֵין מָקוֹם לַמַּעֲרָכָה, מוֹצִיאוֹ מִשָּׁם; וְאֵין זֶה חוֹבָה לְכָל יוֹם, אֲבָל הַתְּרוּמָה חוֹבָה בְּכָל יוֹם (תמיד כ"ח):
5The fire burning on the Altar must not be allowed to go out. The priest must kindle wood upon it every morning, and he must arrange the cut-up pieces of the morning daily ascent-offering upon it. He must burn up the fats of the peace-offerings upon it.   הוְהָאֵ֨שׁ עַל־הַמִּזְבֵּ֤חַ תּֽוּקַד־בּוֹ֙ לֹ֣א תִכְבֶּ֔ה וּבִעֵ֨ר עָלֶ֧יהָ הַכֹּהֵ֛ן עֵצִ֖ים בַּבֹּ֣קֶר בַּבֹּ֑קֶר וְעָרַ֤ךְ עָלֶ֨יהָ֙ הָֽעֹלָ֔ה וְהִקְטִ֥יר עָלֶ֖יהָ חֶלְבֵ֥י הַשְּׁלָמִֽים:
וְהָאֵשׁ עַל־הַמִּזְבֵּחַ תּֽוּקַד־בּוֹ - The fire burning on the Altar. Scripture here repeats many expressions of “burning”: עַל מוֹקְדָה “on the fire pile”; 1 וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ “the fire of the Altar will be burning on it”; 2 וְהָאֵשׁ עַל הַמִּזְבֵּחַ תּוּקַד בּוֹ “the fire burning on the Altar” (here); and אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ (lit.) “A fire must always be burning on the Altar.” 3 All these verses are expounded in Tractate Yoma, 4 where our sages differed as to how many woodpiles there were on the Altar.   וְהָאֵשׁ עַל־הַמִּזְבֵּחַ תּֽוּקַד־בּוֹ.  רִבָּה כָּאן יְקִידוֹת הַרְבֵּה — על מוקדה, ואש המזבח תוקד בו, והאש על המזבח תוקד בו, אש תמיד תוקד על המזבח, כֻּלָּן נִדְרְשׁוּ בְּמַסֶּכֶת יוֹמָא (דף מ"ה), שֶׁנֶּחְלְקוּ רַבּוֹתֵינוּ בְּמִנְיַן הַמַּעֲרָכוֹת שֶׁהָיוּ שָׁם:
וְעָרַךְ עָלֶיהָ הָֽעֹלָה - And he must arrange the ascent-offering upon it - i.e., the continual daily ascent-offering must come first. From where do we know that nothing may be brought upon the woodpile before the continual morning offering? Scripture states: הָעֹלָה “the ascent-offering,” i.e., the first ascent-offering.   וְעָרַךְ עָלֶיהָ הָֽעֹלָה.  עוֹלַת תָּמִיד הִיא תִּקְדֹּם (מנחות מ"ט):
חֶלְבֵי הַשְּׁלָמִֽים - The fats of the peace-offerings - if peace-offerings are brought there. Our sages, 5 however, learned from here: עָלֶיהָ “upon it,” i.e., only with (i.e., after) the daily morning ascent-offering, complete (הַשְׁלֵם) all the other sacrifices. We thus derive from here that nothing may be brought after the daily afternoon ascent-offering.   חֶלְבֵי הַשְּׁלָמִֽים.  אִם יָבִיאוּ שָׁם שְׁלָמִים, וְרַבּוֹתֵינוּ לָמְדוּ מִכָּאן "עָלֶיהָ" — עַל עוֹלַת הַבֹּקֶר הַשְׁלֵם כָּל הַקָּרְבָּנוֹת כֻּלָּם, מִכָּאן שֶׁלֹּא יְהֵא דָּבָר מְאֻחָר לְתָמִיד שֶׁל בֵּין הָעַרְבָּיִם (ספרא):
6The fire used to kindle the lamps of the Candelabrum, which must be lit regularly, must burn upon the Altar. The fire on the Altar must not go out.   ואֵ֗שׁ תָּמִ֛יד תּוּקַ֥ד עַל־הַמִּזְבֵּ֖חַ לֹ֥א תִכְבֶּֽה:
אֵשׁ תָּמִיד - (lit.) Constant fire. This refers to fire about which it says תָּמִיד, i.e., the one that is used for kindling the lamps, about which it says: לְהַעֲלֹת נֵר תָּמִיד “to kindle the lamp regularly” 6 – it must also be kindled from the fire upon the Outer Altar.   אֵשׁ תָּמִיד.  אֵשׁ שֶׁנֶּאֱמַר בּוֹ תָּמִיד, הִיא שֶׁמַּדְלִיקִין בָּהּ אֶת הַנֵּרוֹת שֶׁנֶּאֱמַר בָּה לְהַעֲלֹת נֵר תָּמִיד (שמות כ"ז), אַף הִיא מֵעַל מִזְבֵּחַ הַחִיצוֹן תּוּקַד (יומא מ"ה):
לֹא תִכְבֶּֽה - It must not go out. This command is repeated in order to indicate that one who extinguishes the fire on the Altar transgresses two passive commandments.   לֹא תִכְבֶּֽה.  הַמְכַבֶּה אֵשׁ עַל הַמִּזְבֵּחַ עוֹבֵר בִּשְׁנֵי לָאוִין:
7This is the regulation of the grain-offering: Aaron’s sons must bring it before God, at the front of the Altar.   זוְזֹ֥את תּוֹרַ֖ת הַמִּנְחָ֑ה הַקְרֵ֨ב אֹתָ֤הּ בְּנֵי־אַֽהֲרֹן֙ לִפְנֵ֣י יְהֹוָ֔ה אֶל־פְּנֵ֖י הַמִּזְבֵּֽחַ:
וְזֹאת תּוֹרַת הַמִּנְחָה - This is the regulation of the grain-offering - one law applies to all grain-offerings, that they all require oil and frankincense as stated in this passage; for I might have thought that only a grain-offering of an Israelite, from which a fistful is taken, requires oil and frankincense. From where do I know that the same applies to a priest’s grain-offering, which is completely burned up? Scripture therefore states the inclusive term תּוֹרַת “the regulation of.”   וְזֹאת תּוֹרַת הַמִּנְחָה.  תּוֹרָה אַחַת לְכֻלָּן — לְהַטְעִינָן שֶׁמֶן וּלְבוֹנָה הָאֲמוּרִין בָּעִנְיָן, שֶׁיָּכוֹל אֵין לִי טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה אֶלָּא מִנְחַת יִשְֹרָאֵל שֶׁהִיא נִקְמֶצֶת, מִנְחַת כֹּהֲנִים שֶׁהִיא כָּלִיל מִנַּיִן? תַּלְמוּד לוֹמָר תּוֹרַת (ספרא):
הַקְרֵב אֹתָהּ - Bring it. This refers to bringing the grain-offering near the southwest corner of the Altar.   הַקְרֵב אֹתָהּ.  הִיא הַגָּשָׁה בְּקֶרֶן דְּרוֹמִית מַעֲרָבִית (שם):
לִפְנֵי ה' - Before God. This is the west side of the Altar, which faces the Tent of Meeting.   לִפְנֵי ה'.  הוּא מַעֲרָב שֶׁהוּא לְצַד אֹהֶל מוֹעֵד:
אֶל־פְּנֵי הַמִּזְבֵּֽחַ - At the front of the Altar. This is the south side of the Altar, which is the “face” of the Altar, since the ramp was situated on that side.   אֶל־פְּנֵי הַמִּזְבֵּֽחַ.  הוּא הַדָּרוֹם, שֶׁהוּא פָּנָיו שֶׁל מִזְבֵּחַ, שֶׁהַכֶּבֶשׁ נָתוּן לְאוֹתוֹ הָרוּחַ (סוטה י"ד):
8The priest must lift out its memorial portion from it with his fist, from the fine flour of the grain-offering as well as from its oil, and all the frankincense that is on the grain-offering. He must burn up its memorial portion on the Altar with the intention that it be pleasing to God.   חוְהֵרִ֨ים מִמֶּ֜נּוּ בְּקֻמְצ֗וֹ מִסֹּ֤לֶת הַמִּנְחָה֙ וּמִשַּׁמְנָ֔הּ וְאֵת֙ כָּל־הַלְּבֹנָ֔ה אֲשֶׁ֖ר עַל־הַמִּנְחָ֑ה וְהִקְטִ֣יר הַמִּזְבֵּ֗חַ רֵ֧יחַ נִיחֹ֛חַ אַזְכָּֽרָתָ֖הּ לַֽיהֹוָֽה:
וְהֵרִים מִמֶּנּוּ - He must lift out from it - i.e., from a united mass, that the full tenth of an ephah must be together in the vessel when the fistful is removed.   וְהֵרִים מִמֶּנּוּ.  מִן הַמְחֻבָּר — שֶׁיְּהֵא עִשָּׂרוֹן שָׁלֵם בְּבַת אַחַת בִּשְׁעַת קְמִיצָה (ספרא):
בְּקֻמְצוֹ - With his fist. This teaches us that he may not instead make a measure equivalent to his fistful to scoop the amount.   בְּקֻמְצוֹ.  שֶׁלֹּא יַעֲשֶֹה מִדָּה לַקֹּמֶץ (שם):
מִסֹּלֶת הַמִּנְחָה וּמִשַּׁמְנָהּ - From the fine flour of the grain-offering as well as from its oil. From here we learn that he takes the fistful from the place where there is much oil.   מִסֹּלֶת הַמִּנְחָה וּמִשַּׁמְנָהּ.  מִכָּאן שֶׁקּוֹמֵץ מִמָּקוֹם שֶׁנִּתְרַבָּה שַׁמְנָהּ (סוטה י"ד):
הַמִּנְחָה - The grain-offering - i.e., it must be clearly defined and cannot be mixed with another grain-offering.   הַמִּנְחָה.  שֶׁלֹּא תְּהֵא מְעֹרֶבֶת בְּאַחֶרֶת (ספרא):
וְאֵת כָּל־הַלְּבֹנָה אֲשֶׁר עַל־הַמִּנְחָה וְהִקְטִיר - And all the frankincense that is on the grain-offering; he must burn up - i.e., he gathers the frankincense on top of the grain-offering after the fistful has been taken and burns it up along with the fistful. Since this was only specified regarding one of the grain-offerings stated in parashat Vayikra, 7 it was necessary to repeat this passage here to include all grain-offerings as having the same law.   וְאֵת כָּל־הַלְּבֹנָה אֲשֶׁר עַל־הַמִּנְחָה וְהִקְטִיר.  מְלַקֵּט אֶת לְבוֹנָתָהּ לְאַחַר קְמִיצָה וּמַקְטִירוֹ; וּלְפִי שֶׁלֹּא פֵּרֵשׁ כֵּן אֶלָּא בְּאַחַת מִן הַמְּנָחוֹת בְּוַיִּקְרָא, הֻצְרַךְ לִשְׁנוֹת פָּרָשָׁה זוֹ, לִכְלֹל כָּל הַמְּנָחוֹת כְּמִשְׁפָּטָן:
9Aaron and his sons must eat whatever is left over from it. It must be eaten as unleavened bread in a holy place; they must eat it in the Courtyard of the Tent of Meeting.   טוְהַנּוֹתֶ֣רֶת מִמֶּ֔נָּה יֹֽאכְל֖וּ אַֽהֲרֹ֣ן וּבָנָ֑יו מַצּ֤וֹת תֵּֽאָכֵל֙ בְּמָק֣וֹם קָדֹ֔שׁ בַּֽחֲצַ֥ר אֹֽהֶל־מוֹעֵ֖ד יֹֽאכְלֽוּהָ:
בְּמָקוֹם קָדֹשׁ - In a holy place - and which place is this? – “in the Courtyard of the Tent of Meeting.”   בְּמָקוֹם קָדֹשׁ.  וְאֵיזֶהוּ? בַּחֲצַר אֹהֶל מוֹעֵד:
10It must not be baked leavened, even though I have given it to them as their portion from My fire-offerings. It is a sacrifice of superior holiness, like the sin-offering and like the guilt-offering.   ילֹ֤א תֵֽאָפֶה֙ חָמֵ֔ץ חֶלְקָ֛ם נָתַ֥תִּי אֹתָ֖הּ מֵֽאִשָּׁ֑י קֹ֤דֶשׁ קָֽדָשִׁים֙ הִ֔וא כַּֽחַטָּ֖את וְכָֽאָשָֽׁם:
לֹא תֵֽאָפֶה חָמֵץ חֶלְקָם - It must not be baked leavened…their portion. This indicates that even the leftover portions are forbidden to be leavened.   לֹא תֵֽאָפֶה חָמֵץ חֶלְקָם.  אַף הַשְּׁיָרִים אֲסוּרִים בְּחָמֵץ (מנחות נ"ה):
כַּֽחַטָּאת וְכָֽאָשָֽׁם - Like the sin-offering and like the guilt-offering. A sinner’s grain-offering is like a sin-offering; therefore if the fistful was separated with intent other than for this particular offering, it is invalid. A voluntary grain-offering is like a guilt-offering; therefore if the fistful was separated with intent other than for this particular offering, it is nevertheless valid.   כַּֽחַטָּאת וְכָֽאָשָֽׁם.  מִנְחַת חוֹטֵא הֲרֵי הִיא כְּחַטָּאת, לְפִיכָךְ קְמָצָהּ שֶׁלֹא לִשְׁמָהּ פְּסוּלָה, מִנְחַת נְדָבָה הֲרֵי הִיא כְּאָשָׁם, לְפִיכָךְ קְמָצָהּ שֶׁלֹּא לִשְׁמָהּ כְּשֵׁרָה (ספרא):
11Every male among Aaron’s descendants may eat it; it is an eternal entitlement throughout your generations from the fire-offerings of God. Anything that touches a sacrifice of superior holiness will become holy like it.’”   יאכָּל־זָכָ֞ר בִּבְנֵ֤י אַֽהֲרֹן֙ יֹֽאכְלֶ֔נָּה חָק־עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם מֵֽאִשֵּׁ֖י יְהֹוָ֑ה כֹּ֛ל אֲשֶׁר־יִגַּ֥ע בָּהֶ֖ם יִקְדָּֽשׁ:
כָּל־זָכָר - Every male - even one with a bodily defect that disqualifies him from serving as a priest. Why is this stated here? If merely to permit eating sacrifices, this is already stated regarding such a priest: “He may eat his God’s ‘food’ from the sacrifices of superior holiness….” 8 Rather, it includes priests with a bodily defect as having his own equal share in the priests’ portions of the sacrifices.   כָּל־זָכָר.  אֲפִלּוּ בַּעַל מוּם; לָמָּה נֶאֱמַר? אִם לַאֲכִילָה הֲרֵי כְּבָר אָמוּר, לֶחֶם אֱלֹהָיו מִקָּדְשֵׁי הַקֳּדָשִׁים וְגוֹ' (ויקרא כ"א), אֶלָּא לְרַבּוֹת בַּעֲלֵי מוּמִין לְמַחֲלֹקֶת (ספרא):
כָּל־אֲשֶׁר־יִגַּע וגו' - Anything that touches… This refers to any sacrificial meat of lesser holiness or non-sacrificial food that touches the grain-offering and absorbs some of its flavor –   כָּל־אֲשֶׁר־יִגַּע וגו'.  קָדָשִׁים קַלִּים אוֹ חֻלִּין שֶׁיִּגְּעוּ בָּהּ וְיִבְלְעוּ מִמֶּנָּה:
יִקְדָּֽשׁ - Will become holy - to become like the grain-offering, that if it is invalid, they too become invalid; and if it is valid, they may be eaten only with the same restrictions as the grain-offering.   יִקְדָּֽשׁ.  לִהְיוֹת כָּמוֹהָ, שֶׁאִם פְּסוּלָה יִפָּסְלוּ, וְאִם כְּשֵׁרָה יֵאָכְלוּ כְּחֹמֶר הַמִּנְחָה (שם):