Which Tamid is "ve'Nisko" referring to?
Yoma, 34a: It is referring to the Tamid shel bein ha'Arbayim - the last mentioned in Pasuk 4 - and we learn the Tamid shel Shachar from the Tamid shel bein ha'Arbayim. 1
See Torah Temimah, note 17.
?ve?Nisko Revi?is ha?Hin la?Keves ha?Echad?. What is the significance of the lamb, the flour and the wine that are brought twice a day, once in the morning and once in the evening?
R. Bachye: Bearing in mind that the sun rules over the day and the moon over the night and that bread, meat and wine constitute the staple diet of man, bringing them in the morning facing the east and in the evening facing the west, they atoned for Yisrael and protected them, and subsequently in bringing Parnasah from the upper worlds down to this world. 1
See R. Bachye, end of Pasuk.
What are the connotations of "ba'Kodesh Hasech"?
Rashi: It means that the wine must be poured on to the Mizbe'ach. 1
Ramban (citing the Sifri): The wine must be both poured and absorbed (drained) 2 in a holy location.
Targum Yonasan: It means that the wine must be poured from a K'li Shareis - and not from an earthenware vessel. 3
Sukah, 49a & b: We learn via a Gezeirah Shavah "ba'Kodesh" "ki Kodesh hu" from Nosar - Tetzaveh Shemos, 29:33 that the congealed wine of Korbanos is burned in a holy location. 4
Yerushalmi Megilah, 1:11: It teaches us that also after Yisrael entered Eretz Yisrael, the Nesachim could only be brought on the Mizbe'ach in the Ohel Mo'ed and not on a Bamah.
What are the implications of the word "Sheichar"?
Sukah, 49b: It incorporates drinking, satiation and inebriation - to teach us that one stops-up the hole that leads down to the 'Shitin' (the area below the Mizbe'ach) when pouring the wine, in orer to fill the basin into which it is being poured. 1
See Torah Temimah, note 24.
What are the implications of the double Lashon "Hasech Nesech"?
Ta'anis, 3a: It implies two libation offerings, one of wine and one of water. 1
Ta'anis (Ibid.): Not both of wine, since the Torah does not write "Hasech Hasech" or "Nesech Nesech".
What are the implications of "Nesech Sheichar"?
Rashi #1 and Targum Yonasan: It implies that the wine must be strong enough to intoxicate 1 - and not straight from the vat (grape juice). 2
Rashi #2 (on B?rachos 27a): It implies wine that has left the realm it wine hast yet fully matured .
Ramban and R. Bachye (both citing the Sifri) and Moshav Zekenim: It implies that the wine must be undiluted.
Sukah 49b: "Sheichar" is an expression of drinking, satiation and intoxication. Therefore, at the time of pouring the wine libation, the outlet to the base of the Mizbeach must be plugged (so that the wine should appear on top of the Mizbe'ach - Rashi on Zevachim 91b). 3
QUESTIONS ON RASHI
Rashi writes that "Sheichar" refers to wine that can intoxicate, and not grape juice. But that is only mi'de'Rabanan, since if one brought grape-juice, it is Kosher Bedi'eved, as the Gemara states in Bava Basra 97a?
Refer to 28:7:2:1**.
Mizrachi (based on the Rashbam in Bava Basra 97a) #1: There is no second Pasuk to disqualify Bedi'eved - and in the realm of Kodshim, something is Me'akev only if it is repeated.
Mizrachi (based on the Rashbam in Bava Basra 97a) #2:, "Hasech Nesech" is Machshir Bedi'eved min ha'Torah.
