במדבר, פרק ט״ו, פסוק י״ג

The presentation of meal offerings and libations in the Temple is not merely a minor addition to the main animal sacrifice. Instead, it operates as a strictly defined legal framework that establishes exactly who is permitted to bring these gifts and the precise manner in which they must be presented. At the heart of these regulations is a clear distinction between the native Israelite and the non-Jew.

The laws emphasize that these specific offerings are the domain of the Israelite [ביאור יש״ר, בכור שור]. Whenever a person decides to present an offering [שד״ל], there is a fixed and exact measure for the accompanying grain and liquid that cannot be altered [ביאור שטיינזלץ]. Providing these additions is an absolute requirement; without them, the primary sacrifice is incomplete and invalid [תורה תמימה, בכור שור]. However, while they are essential to the process, they do not necessarily have to be presented at the exact same moment. The libations can validly be brought on the day following the animal sacrifice [בכור שור].

Beyond accompanying an animal sacrifice, a unique rule applies to voluntary gifts. An Israelite is granted the privilege to bring wine or oil as an entirely independent offering to the Temple, even if there is no animal sacrifice involved [תורה תמימה, רש ר הירש, העמק דבר].

This independent offering highlights a significant distinction regarding non-Jews. While it is universally accepted that a non-Jew is welcome to bring a burnt offering to the Temple, they are excluded from certain privileges concerning libations. Specifically, a non-Jew cannot volunteer to bring an independent offering of wine or oil; this right is reserved exclusively for Israelites [תורה תמימה, מלבי״ם, רש ר הירש].

When it comes to the libations that must accompany a non-Jew's burnt offering, commentators offer different perspectives. One approach maintains that a non-Jew does not bring libations at all. If he sends a burnt offering from his home country, the Israelite community steps in to fund and supply the required libations from the public treasury [חזקוני, רש ר הירש]. Conversely, another perspective argues that a non-Jew actually does provide the accompanying libations for his own animal sacrifice. According to this view, the restriction placed upon the non-Jew is strictly limited to preventing him from offering libations as a separate, freestanding gift [מלבי״ם, רש ר הירש].