ויקרא, פרק ב׳, פסוק ג׳

The grain offering bridges the material world of human sustenance with the service of the Creator. Unlike animal offerings, which are largely or entirely consumed by the altar's fire, the vast majority of the grain offering is given to the priests. This consumption is not merely the disposal of leftovers. Rather, it acts as a direct continuation of the altar service, elevating human abundance and joy to a supreme level of holiness [רש ר הירש, העמק דבר]. Furthermore, it is through the priests partaking of this food that the individuals who brought the offering achieve atonement [רקנאטי].

The remainder of the offering consists of everything outside the small handful burned on the altar [שטיינזלץ]. Even as a remainder, this portion retains the original character and complete holiness of the initial offering [ברכת אשר, ביאור יש״ר, רד צ הופמן]. However, strict conditions govern its consumption. The priests are only permitted to eat their share if the offering was absolutely complete—lacking no flour or frankincense—at the exact moment the handful was separated and burned [מלבי״ם, תורה תמימה, אדרת אליהו, רד צ הופמן]. Additionally, the priests do not acquire their portion until that handful is entirely consumed by the altar's fire [רלב״ג, רש״י, מזרחי].

The distribution of the remaining grain establishes a clear hierarchy among the priests, setting a precedent for all future generations [מלבי״ם, משכיל לדוד]. The primary approach among commentators is that the High Priest takes his portion first. He is entitled to choose the finest share without having to participate in a lottery or standard division with the regular priests [רש״י, מזרחי, שפתי חכמים, תורה תמימה]. This privilege reflects his elevated status and protects him from any potential disputes that might arise during the division of portions [פרדס יוסף]. While this is the primary view, other perspectives exist. One approach suggests that the High Priest receives exactly half of the offering, leaving the remaining half to be divided among the regular priests [העמק דבר, רש ר הירש]. Another perspective argues for a completely equal distribution among all the priests [אבן עזרא].

Despite being eaten by humans rather than burned on the altar, this food is classified at the absolute highest level of holiness, akin to a completely burnt offering [שטיינזלץ]. This is because the portion is considered a direct divine gift; God grants the priests a share directly from His own altar fires [ביאור יש״ר]. Due to this supreme sanctity, consumption is strictly limited. Only ritually pure male priests are permitted to eat it, while non-priests, women, and the slaves of priests are entirely forbidden [רד צ הופמן, רלב״ג].