במדבר, פרק כ״ח, פסוק ז׳

The daily sacrifice, accompanied by the pouring of wine, forms the central axis of the daily Temple service. Offered every morning and afternoon, these sacrifices frame the day, expressing the constant connection between the material abundance of the world and spiritual dedication to God. The specific quantities for these libations are detailed during the instructions for the daily offerings and the new moon, but are notably absent from the commands regarding other festivals. This is because the volume of the wine libation, unlike the flour offering which can vary, remains permanently fixed. By detailing the measurements once for the daily service and again on the new moon to include the amounts required for bulls and rams, the instructions cover all scenarios, making further repetition unnecessary [רמב״ן, הטור הארוך].

The libation must consist exclusively of wine, rather than any other liquid [שפתי חכמים, ביאור שטיינזלץ]. To define its quality, it is characterized as an intoxicating drink. The primary approach among commentators is that this requires old, strong wine that has aged for at least forty days and allowed its sediment to settle, effectively disqualifying fresh, unfermented wine straight from the press [רש״י, רלב״ג, נתינה לגר]. Others contend that fresh wine is acceptable after the fact, arguing instead that the requirement for an intoxicating drink serves to completely disqualify wine that has been diluted with water; the libation demands pure, undiluted wine [רמב״ן, רבנו בחיי, מלבי״ם]. Some harmonize these views, explaining that fresh wine is indeed only disqualified initially, while the invalidation of diluted wine is derived from other textual sources [מזרחי, דברי דוד].

The libation must be performed in a state of holiness, specifically on the sacred altar in the Temple courtyard, rather than on private altars [תורה תמימה, בכור שור]. Practically, the highest quality wine possesses a strong aroma and was therefore stored in earthenware jugs, which do not qualify as sacred vessels. To preserve this rich scent until the exact moment of the libation, the wine was poured from the jug into a sacred vessel directly atop the altar [העמק דבר]. It was poured at a specific location on the altar, partially to mask the odor of burning meat [רלב״ג]. Any congealed remnants of the wine were burned in a holy place, while the liquid itself flowed down into deep cavities at the base of the altar [תורה תמימה, מלבי״ם].

The repetitive phrasing used to describe the pouring of the libation is seen by most commentators as an allusion to a different kind of offering, specifically the water libation performed during the festival of Sukkot [רבנו בחיי, תורה תמימה, שפתי כהן, מלבי״ם, צפנת פענח]. Furthermore, the description dictates the physical manner of the pouring itself. During the service, the priests would plug the drainage holes of the altar so that the wine would pool and fill the surface before draining downward. This created a large, satisfying pour, akin to a person drinking deeply to quench their thirst, rather than a slow, meager drip [הכתב והקבלה, תורה תמימה].

Beyond the practical guidelines, a profound conceptual message emerges regarding the relationship between the sacred and the mundane. The instructions closely link the concept of holiness with an intoxicating drink. While the drink represents the peak of material and earthly joy, holiness represents pure spirituality. Their combination teaches that the height of earthly happiness is never meant to be disconnected from the spirit. Instead, material joy finds its most complete and perfect expression precisely when it is dedicated and poured out in the sanctuary of God [רש״ר הירש].