Difference between revisions of "Relationship Between Vayikra 1-5 and 6-7/2"
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<point><b>Target of the command</b> – This position stems from the differing opening commands of each unit.  The laws of Vayikra 1-5 open with the command "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל" and are directed at the lay Israelite.<fn>As such, too, the phrases "וְנֶפֶשׁ כִּי" and "אָדָם כִּי" repeat numerous times in the unit (see Vayikra 1:2, 2:1, 4:2, and 5:1).</fn> In contrast, the laws of Vayikra 6-7 are prefaced by the statement, "צַו אֶת אַהֲרֹן וְאֶת בָּנָיו", targeting the priest.</point> | <point><b>Target of the command</b> – This position stems from the differing opening commands of each unit.  The laws of Vayikra 1-5 open with the command "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל" and are directed at the lay Israelite.<fn>As such, too, the phrases "וְנֶפֶשׁ כִּי" and "אָדָם כִּי" repeat numerous times in the unit (see Vayikra 1:2, 2:1, 4:2, and 5:1).</fn> In contrast, the laws of Vayikra 6-7 are prefaced by the statement, "צַו אֶת אַהֲרֹן וְאֶת בָּנָיו", targeting the priest.</point> | ||
<point><b>Order of the sacrifices</b> – The sacrifices in Parashat Vayikra are listed according to the reason which leads one to bring them, moving from voluntary offerings (<i>Olah, Minchah</i> and <i>Shelamim</i>) to obligatory sacrifices brought as atonement for sin (<i>Chatat</i> and <i>Asham</i>).<fn>This subdivision also explains why there is a new heading in Chapter 4:1 (וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר.); it serves to divide the obligatory offerings from the voluntary ones. The two sections are further distinguished by different guiding words. Throughout the first section, the various offerings are repeatedly described as "אִשֵּׁי י״י" or "אִשֵּׁה רֵיחַ נִיחֹחַ לַי״י", while in the second section, we are repeatedly told: "וְכִפֶּר עֲלֵהֶם הַכֹּהֵן... וְנִסְלַח לוֹ".</fn> This is what is of foremost importance to the lay Israelite. Those in Parashat Tzav, in contrast, are listed according to their level of sanctity, an issue most relevant to the priests.  As such, they open with קדשי קדשים (<i>Olah, Minchah, Chatat</i> and <i>Asham</i>) and move to קדשים קלים (<i>Shelamim</i>).<fn>Here, too, the sub-units are separated from one another, with <a href="Vayikra7-8-10" data-aht="source">Vayikra 7:8-10</a> containing several summary verses, closing the unit of קדשי קדשים.</fn></point> | <point><b>Order of the sacrifices</b> – The sacrifices in Parashat Vayikra are listed according to the reason which leads one to bring them, moving from voluntary offerings (<i>Olah, Minchah</i> and <i>Shelamim</i>) to obligatory sacrifices brought as atonement for sin (<i>Chatat</i> and <i>Asham</i>).<fn>This subdivision also explains why there is a new heading in Chapter 4:1 (וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר.); it serves to divide the obligatory offerings from the voluntary ones. The two sections are further distinguished by different guiding words. Throughout the first section, the various offerings are repeatedly described as "אִשֵּׁי י״י" or "אִשֵּׁה רֵיחַ נִיחֹחַ לַי״י", while in the second section, we are repeatedly told: "וְכִפֶּר עֲלֵהֶם הַכֹּהֵן... וְנִסְלַח לוֹ".</fn> This is what is of foremost importance to the lay Israelite. Those in Parashat Tzav, in contrast, are listed according to their level of sanctity, an issue most relevant to the priests.  As such, they open with קדשי קדשים (<i>Olah, Minchah, Chatat</i> and <i>Asham</i>) and move to קדשים קלים (<i>Shelamim</i>).<fn>Here, too, the sub-units are separated from one another, with <a href="Vayikra7-8-10" data-aht="source">Vayikra 7:8-10</a> containing several summary verses, closing the unit of קדשי קדשים.</fn></point> | ||
− | <point><b>Object to be sacrificed</b> – As Vayikra 1-5 focuses on the person bringing | + | <point><b>Object to be sacrificed</b> – As Vayikra 1-5 focuses on the person bringing  the sacrifice, it is logical that only these verses distinguish between the different animals which can be brought for each sacrifice and the various types of meal offerings.<fn>Vayikra 7:9-10 does mention the various types of <i>Menachot</i>, but only as part of a summary statement.  It does not, though, delve individually into the laws of each.</fn></point> |
<point><b>Reasons for bringing the offerings</b> – Only in Parashat Vayikra do the verses explain the sins and circumstances which mandate bringing a <i>Chatat</i> or <i>Asham</i>, as this is relevant only to the Israelite bringing the offering.</point> | <point><b>Reasons for bringing the offerings</b> – Only in Parashat Vayikra do the verses explain the sins and circumstances which mandate bringing a <i>Chatat</i> or <i>Asham</i>, as this is relevant only to the Israelite bringing the offering.</point> | ||
− | <point><b>Sacrificial procedure</b> – According to this position's understanding that Vayikra 1-5 focuses on the lay Israelite, it is surprising that most of the sacrificial procedures are mentioned specifically there rather than in Parashat Tzav which addresses the priests.  These sources could answer that the procedure is actually crucial for the layman as he should really be the one performing the entire rite; | + | <point><b>Sacrificial procedure</b> – According to this position's understanding that Vayikra 1-5 focuses on the lay Israelite, it is surprising that most of the sacrificial procedures are mentioned specifically there rather than in Parashat Tzav which addresses the priests.  These sources could answer that the procedure is actually crucial for the layman as he should really be the one performing the entire rite;<fn>The first two stages of the process, laying of hands and slaughter, are even actively done by the individual bringing the offering.  [Even though slaughtering was practically done by the priest, if done by a non-priest, the act is considered kosher. Moreover, in the verses, the subject of the command to slaughter is always the Israelite, not the priest.  See, for example, Vayikra 1:5, 1:11, 3:2, 3:8, 3:13, 4:24, and 4:29.]</fn> the priest simply acts as his representative, performing it in his stead.<fn>Though one might have thought that they should then be repeated in Parashat Tzav, for the priests, This also explains their omission from Parashat Tzav; once they were commanded in Parashat Vayikra, it was not necessary to mention them again. </fn>  This explanation, however, fails to address why the <i>Asham</i> is mentioned only in Vayikra 6<fn>J. Milgrom, "The Anchor Bible: Leviticus" (New York, 1991): 409, points to the verse "וְהֵבִיא אֶת אֲשָׁמוֹ לַי"י אַיִל תָּמִים מִן הַצֹּאן בְּעֶרְכְּךָ כֶּסֶף שְׁקָלִים בְּשֶׁקֶל הַקֹּדֶשׁ לְאָשָׁם" to suggest that originally the person liable for an <i>Asham</i> offering would bring not an animal to the Mikdash, but its worth in shekels. As such, in contrast to the other offerings, the individual's role in the sacrificial procedure of the <i>Asham</i> was non-existent and so the discussion is moved to Tzav which deals with the priestly role.  However, as the verses consistently speak of the ram which must be brought, it would seem that the simple sense of the verses is that an actual animal is brought which is worth "כֶּסֶף שְׁקָלִים".</fn> and why the <i>Minchah</i>'s procedure is mentioned twice.</point> |
<point><b><i>Terumat haDeshen</i></b> – As the process of removing the ashes of the daily <i>Olah</i> offering has nothing to do with the lay Israelite's bringing of the sacrifice, and is a technical job relating to the priest alone, it is mentioned in Vayikra 6 and not Vayikra 1.</point> | <point><b><i>Terumat haDeshen</i></b> – As the process of removing the ashes of the daily <i>Olah</i> offering has nothing to do with the lay Israelite's bringing of the sacrifice, and is a technical job relating to the priest alone, it is mentioned in Vayikra 6 and not Vayikra 1.</point> | ||
<point><b>Allocation of sacrifices</b> – Parashat Tzav, rather than Parashat Vayikra, speaks about the allocation of the sacrifices since, with the exception of the <i>Olah</i><fn>By the <i>Olah</i> there is no discussion of the sacrifice's allocation regardless.</fn> and the <i>Shelamim</i>, these are divided between the priest and altar, and as such the laws relate to the priest rather than layman. However, it is still somewhat difficult why the discussion regarding the allocation of the <i>Shelamim</i>, which is very relevant to the lay Israelite, is not included in Parashat Vayikra.</point> | <point><b>Allocation of sacrifices</b> – Parashat Tzav, rather than Parashat Vayikra, speaks about the allocation of the sacrifices since, with the exception of the <i>Olah</i><fn>By the <i>Olah</i> there is no discussion of the sacrifice's allocation regardless.</fn> and the <i>Shelamim</i>, these are divided between the priest and altar, and as such the laws relate to the priest rather than layman. However, it is still somewhat difficult why the discussion regarding the allocation of the <i>Shelamim</i>, which is very relevant to the lay Israelite, is not included in Parashat Vayikra.</point> | ||
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<point><b>Ohel Moed vs. Har Sinai</b> – This position might explain, like Ramban above, that the two phrases really refer to the same place, to the Ohel Moed which was set up in front of Mt. Sinai.<fn>See discussion above for details.</fn></point> | <point><b>Ohel Moed vs. Har Sinai</b> – This position might explain, like Ramban above, that the two phrases really refer to the same place, to the Ohel Moed which was set up in front of Mt. Sinai.<fn>See discussion above for details.</fn></point> | ||
<point><b>The conclusion: "זֹאת הַתּוֹרָה לָעֹלָה... וְלַמִּלּוּאִים"</b> – HaKetav VeHaKaballah suggests that the mention of the <i>Miluim</i> in the concluding verses of chapter 7 refers not to the sacrifice mentioned in Shemot 29, but to the Thanksgiving Offering. He assumes that any sacrifice which is accompanied by bread might be referred to as a <i>Miluim.</i></point> | <point><b>The conclusion: "זֹאת הַתּוֹרָה לָעֹלָה... וְלַמִּלּוּאִים"</b> – HaKetav VeHaKaballah suggests that the mention of the <i>Miluim</i> in the concluding verses of chapter 7 refers not to the sacrifice mentioned in Shemot 29, but to the Thanksgiving Offering. He assumes that any sacrifice which is accompanied by bread might be referred to as a <i>Miluim.</i></point> | ||
− | |||
</opinion> | </opinion> | ||
</category> | </category> | ||
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<li><b>Vayikra 1-5</b> – Though the laws of Vayikra 1-5 are given after the laws of Shemot 29 and Parashat Tzav, they also mention the protocol for each sacrifice, since here these laws are aimed at the lay Israelite rather than the priest. Since only in these chapters is there a distinction between the types of animals that might be brought for each sacrifice,<fn>This is logical as it is these chapters which are aimed at the lay Israelite who is actually bringing of the sacrifice, where it is necessary to differentiate between the animals brought.</fn> it was necessary to distinguish between the various processes for each. It is possible that the protocol regarding the <i>Asham</i> is omitted<fn>R. Hoffmann alternatively suggests that since only one type of animal could be brought for the <i>Asham</i>, there was no need to distinguish between different procedures and so the verses omit the discussion entirely, relying instead on what is known from Vayikra 6-7.</fn> because it might be considered a sub-type of <i>Chatat,<fn>Throughout the discussion of both offerings, the two roots אשם and חטא appear interchangeably, suggesting that the two might be variations of the same category of sacrifice.</fn></i> whose sacrificial process was already discussed in the previous chapter.<fn>See Vayikra 5:1-13 which speaks of the קרבן עולה ויורד, a specific type of<i> Chatat</i> which could be brought from either an animal, fowl, or grains depending on a person's means.  Though the verses elaborate regarding the sacrificial procedure of the bird and grains, it omits the equivalent discussion by the animal.  Apparently this is because the previous chapter, in the context of the regular <i>Chatat</i> offering, already detailed the protocol for such animals (but not for fowl or grains.)  If the <i>Asham</i> is also considered a <i>Chatat</i>, there would similarly be no need to elaborate regarding its procedure for one could rely on these earlier verses as well.</fn> </li> | <li><b>Vayikra 1-5</b> – Though the laws of Vayikra 1-5 are given after the laws of Shemot 29 and Parashat Tzav, they also mention the protocol for each sacrifice, since here these laws are aimed at the lay Israelite rather than the priest. Since only in these chapters is there a distinction between the types of animals that might be brought for each sacrifice,<fn>This is logical as it is these chapters which are aimed at the lay Israelite who is actually bringing of the sacrifice, where it is necessary to differentiate between the animals brought.</fn> it was necessary to distinguish between the various processes for each. It is possible that the protocol regarding the <i>Asham</i> is omitted<fn>R. Hoffmann alternatively suggests that since only one type of animal could be brought for the <i>Asham</i>, there was no need to distinguish between different procedures and so the verses omit the discussion entirely, relying instead on what is known from Vayikra 6-7.</fn> because it might be considered a sub-type of <i>Chatat,<fn>Throughout the discussion of both offerings, the two roots אשם and חטא appear interchangeably, suggesting that the two might be variations of the same category of sacrifice.</fn></i> whose sacrificial process was already discussed in the previous chapter.<fn>See Vayikra 5:1-13 which speaks of the קרבן עולה ויורד, a specific type of<i> Chatat</i> which could be brought from either an animal, fowl, or grains depending on a person's means.  Though the verses elaborate regarding the sacrificial procedure of the bird and grains, it omits the equivalent discussion by the animal.  Apparently this is because the previous chapter, in the context of the regular <i>Chatat</i> offering, already detailed the protocol for such animals (but not for fowl or grains.)  If the <i>Asham</i> is also considered a <i>Chatat</i>, there would similarly be no need to elaborate regarding its procedure for one could rely on these earlier verses as well.</fn> </li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>Apportioning of the sacrifices</b> – According to R. Hoffmann, the laws regarding the apportioning of the | + | <point><b>Apportioning of the sacrifices</b> – According to R. Hoffmann, the laws regarding the apportioning of the various sarifices are mentioned in Parashat Tzav, not in contrast to to Vayikra, but because these sacrifices' allocation was not identical during the Days of Consecration and thereafter.<fn>In contrast, the laws of the<i> Olah</i> offering, which is always given totally to Hashem just as it had been during the Days of Consecration, is barely mentioned in Vayikra 6.  Only the gathering of its ashes and need for a constant fire on the altar are discussed.</fn> As such, further clarification was needed.<br/> |
<ul> | <ul> | ||
<li><b>חטאת</b> – During the days of Consecration, the meat and skin of the <i>Chatat</i> offering were burnt outside the camp.  Vayikra 6 comes to teach that normally, in contrast, the priest is to eat of this meat.<fn>The other law which is emphasized in Vayikra 6 is that the <i>Chatat</i> is considered קדש קדשים, and must be eaten in a holy place.  This law is intrinsically connected to the first.  Now that the priest is allocated a portion of the <i>Chatat</i>, he need to know where to eat it.</fn></li> | <li><b>חטאת</b> – During the days of Consecration, the meat and skin of the <i>Chatat</i> offering were burnt outside the camp.  Vayikra 6 comes to teach that normally, in contrast, the priest is to eat of this meat.<fn>The other law which is emphasized in Vayikra 6 is that the <i>Chatat</i> is considered קדש קדשים, and must be eaten in a holy place.  This law is intrinsically connected to the first.  Now that the priest is allocated a portion of the <i>Chatat</i>, he need to know where to eat it.</fn></li> | ||
− | <li><b>קרבן שלמים</b> – During the <i> | + | <li><b>קרבן שלמים</b> – During the <i>Milluim</i> ceremony the ram's right thigh was offered to Hashem together with the fat, and the breast was given to Moshe (who was the acting priest).  Normally, though, both this thigh and breast are given to the priest, as emphasized in Vayikra 7.<fn>This might explain why, after speaking of offering the thigh to Hashem during the <i>Miluim</i> ceremony, Shemot 29 goes out of its way to explain "כִּי אֵיל מִלֻּאִים הוּא". It is only because this is a consecration offering that it is given to Hashem</fn></li> |
− | <li><b>לחמי תודה</b> – During the <i> | + | <li><b>לחמי תודה</b> – During the <i>Milluim</i> ceremony, some of the accompanying loaves of bread were sacrificed on the altar. As such, Vayikra 7 emphasizes that the loaves that accompany Thanksgiving Offerings, in contrast, are all eaten by the priest and not sacrificed.<fn>A second distinction between the two which is emphasized in Vayikra 7, is the fact that only לחמי תודה were leavened. This difference likely stems form the first; anything which was to be sacrificed on the altar could not have been leavened.  It is possible that these new laws are the reason why the לחמי תודה are singled out for mention in Parashat Tzav, while they are not mentioned at all in Vayikra 1-5.</fn></li> |
</ul></point> | </ul></point> | ||
<point><b>"וְהִשְׁלִיךְ אֹתָהּ אֵצֶל הַמִּזְבֵּחַ קֵדְמָה אֶל מְקוֹם הַדָּשֶׁן"</b> – R. Hoffman points to this verse as proof that the laws of Vayikra 1-5 were given after those of Vayikra 6-7 and are aware of them. The verse assumes knowledge of the place where the ashes of the <i>Olah</i> were brought, even though this is mentioned nowhere in this unit and only in Parashat Tzav.</point> | <point><b>"וְהִשְׁלִיךְ אֹתָהּ אֵצֶל הַמִּזְבֵּחַ קֵדְמָה אֶל מְקוֹם הַדָּשֶׁן"</b> – R. Hoffman points to this verse as proof that the laws of Vayikra 1-5 were given after those of Vayikra 6-7 and are aware of them. The verse assumes knowledge of the place where the ashes of the <i>Olah</i> were brought, even though this is mentioned nowhere in this unit and only in Parashat Tzav.</point> |
Version as of 05:45, 20 March 2019
Relationship Between Vayikra 1-5 and 6-7
Exegetical Approaches
Complement Vayikra 1-5
The laws of Vayikra 6-7 complement those in Vayikra 1-5. This position divides regarding the unique focus of each unit that differentiates it from the other:
Different Audiences
While Parashat Vayikra emphasizes the nation's role in the sacrificial process, Vayikra 6-7 focuses on the priest and his responsibilities.
- מנחת כהן משיח – As this sacrifice is brought only by a priest, it is omitted from the discussion in Parashat Vayikra and mentioned only in Parashat Tzav.
- קרבן תודה – It is not clear why this subcategory of Shelamim, which can also be brought by an Israelite, is singled out in Tzav.
Different Stages
The directives of the two units speak of two different stages in the sacrificial service. Vayikra 1-5 details the bringing and preparation of the sacrifice, while the laws of Chapters 6-7 turn to the aftermath of this process, the apportioning and consumption of the sacrifices by Hashem, priest and lay Israelite.
- Thus, Vayikra 1-5 moves from voluntary offerings (Olah, Minchah and Shelamim) to obligatory sacrifices brought as atonement for sin (Chatat and Asham).
- In contrast, in Parashat Tzav the Olah is listed first as it is offered totally to Hashem.19 The Minchah, Chatat and Asham follow, as they are shared between Hashem and the priest. [The Minchah heads this group as there is one exceptional type, מנחת כהן משיח, which is for God exclusively, and the Chatat follows as there are some examples which are burnt totally20 and not eaten.21] The unit closes with the Shelamim which is shared also by the lay Israelite.22
- The Asham – It is not clear, according to this position, why the Asham's sacrificial procedure is mentioned in Vayikra 6 and not in Vayikra 5, where expected.
- The Minchah – As the Minchah is a meal offering which does not require slaughter, sprinkling of blood, or the like, its preparation is basically equivalent to its allotment between the altar and the priest, and so it is mentioned in both units.23 This also explains why the parts of the procedure which are related to the offering's preparation rather than its allocation, such as the placing of oil and frankincense on the offering, are omitted in Parashat Tzav.
- Chatat and Shelamim – Several other small details are also mentioned in both units, such as the fact and placement of the slaughter of the Chatat. It is possible that this is repeated in Vayikra 6 only to introduce who merits to eat of the sacrifice. Since it is specifically the priest who does the slaughtering who receives a portion of the sacrifice, the unit opens with mention of the slaughter. Similarly, the repeated mention of the burning of the fat of the Shelamim might serve the same purpose, introducing the later command, " הַמַּקְרִיב אֶת דַּם הַשְּׁלָמִים וְאֶת הַחֵלֶב מִבְּנֵי אַהֲרֹן לוֹ תִהְיֶה שׁוֹק הַיָּמִין לְמָנָה".
Supplement Shemot 29
The laws of Vayikra 6-7 supplement the laws regarding the Days of Consecration in Shemot 29, adding laws specific to the priest which were relevant not only for this ceremony but for future generations as well. The laws of Vayikra 1-5 are detached from the ceremony and focus instead on laws governing the individual's bringing of sacrifices throughout the generations.
- "זֹאת הַתּוֹרָה לָעֹלָה... וְלַמִּלּוּאִים" – R. Hoffmann suggests that the inclusion of the Miluim in the closing verses of Vayikra 6-739 proves that the verses form a conclusion not just to these chapters but also to Shemot 29 which discusses the Miluim in detail.40 As such, all three chapters form one unit and were commanded together.
- "זֹאת מִשְׁחַת אַהֲרֹן וּמִשְׁחַת בָּנָיו... בְּיוֹם מׇשְׁחוֹ" – This summary verse, too, connects Chapters 6-7 to the events of the Days of Consecration mandated in Shemot 29.
- מנחת כהן משיח – This Minchah is clearly connected to the days of Consecration, when Aharon was anointed, explaining its location in Vayikra 6 rather than Vayikra 2. One might question, however, why the offering is not mentioned in Shemot 29. According to R. Hoffmann, since the sacrifice is relevant not only to Aharon, but to his descendants as well,41 it is mentioned only in Vayikra 6 together with the other laws relevant for all generations.42
- קרבן תודה – The discussion of the קרבן תודה focuses on the loaves of bread brought. As such, it, too, might be mentioned in Vayikra 6 specifically since they are very similar to the loaves of bread which accompanied the Miluim offering.43
- Vayikra 6-7 – Vayikra 6-7 omits the procedures for most of the sacrifices not because they are mentioned in 1-5 (which was given only later) but because they were relayed already in Shemot 29.46 The Minchah and Asham are exceptional because they were not offered during the Consecration ceremony.47 As such, their procedures are not discussed in Shemot 29, but are instead relayed in Vayikra 6,48 together with the other laws aimed at the priests which were relevant for all generations.49
- Vayikra 1-5 – Though the laws of Vayikra 1-5 are given after the laws of Shemot 29 and Parashat Tzav, they also mention the protocol for each sacrifice, since here these laws are aimed at the lay Israelite rather than the priest. Since only in these chapters is there a distinction between the types of animals that might be brought for each sacrifice,50 it was necessary to distinguish between the various processes for each. It is possible that the protocol regarding the Asham is omitted51 because it might be considered a sub-type of Chatat,52 whose sacrificial process was already discussed in the previous chapter.53
- חטאת – During the days of Consecration, the meat and skin of the Chatat offering were burnt outside the camp. Vayikra 6 comes to teach that normally, in contrast, the priest is to eat of this meat.55
- קרבן שלמים – During the Milluim ceremony the ram's right thigh was offered to Hashem together with the fat, and the breast was given to Moshe (who was the acting priest). Normally, though, both this thigh and breast are given to the priest, as emphasized in Vayikra 7.56
- לחמי תודה – During the Milluim ceremony, some of the accompanying loaves of bread were sacrificed on the altar. As such, Vayikra 7 emphasizes that the loaves that accompany Thanksgiving Offerings, in contrast, are all eaten by the priest and not sacrificed.57
- " בִּמְקוֹם אֲשֶׁר תִּשָּׁחֵט הָעֹלָה תִּשָּׁחֵט הַחַטָּאת" – This verse,59 at first glance, is somewhat difficult for this position as Shemot 29 does not delineate the place of the slaughter. As such, the verse seems to be relying on information gleaned from Vayikra 1-5. R. Hoffmann responds that Shemot 29:43's statement: "עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל מוֹעֵד" suggests that the location was relayed orally and known to the priests.60
- List of Menachot in Vayikra 7:9-10– This list of the various individual Menachot also appears to assume knowledge of Vayikra 2 as these Menachot are not mentioned anywhere in Shemot 29. R. Hoffmann posits that it is possible that these categories of Menachot were well known from ancient times.