“ ‘When anyone offers an offering of a meal offering to Yahweh, his offering shall be of fine flour. He shall pour oil on it, and put frankincense on it.
To perform the prescribed procedures for the meal offering
The cited verse
The Hebrew (Masoretic Text)
וְנֶפֶשׁ כִּי־תַקְרִיב קָרְבַּן מִנְחָה לַיהוָה סֹלֶת יִהְיֶה קָרְבָּנוֹ וְיָצַק עָלֶיהָ שֶׁמֶן וְנָתַן עָלֶיהָ לְבֹנָה
In Maimonides’ words
How Maimonides defines this commandment in his Sefer HaMitzvot — his own words, shown as a primary source.
היא שצונו שיהיה מעשה המנחה על תואר כך הנזכר בכל מין ומין ממנה, והוא אמרו יתעלה ונפש כי תקריב קרבן מנחה לה', ואם מנחה על המחבת, ואם מנחת מרחשת, ואמר להשלמת המעשה וזאת תורת המנחה. ומשפטי מצוה זו עם רוב עניניה הם מבוארים במסכת מנחות. (ויקרא אל משה, מעשה קרבנות פי"ג):
That is that He commanded us with the process of the meal-offering sacrifices, according to the description that is mentioned for each and every type. And that is His, may He be exalted, saying, "When a person offers a sacrifice of a meal-offering to the Lord [...]. And if your meal-offering is on a griddle [...]. And if your meal-offering is in a deep pan" (Leviticus 2:1, 5, 7). And He said with the completion of the process, "And that is the law of the meal-offering" (Leviticus 6:7). And the regulations of this commandment and most of its content is explained in Tractate Menachot. (See Parashat Vayikra; Mishneh Torah, Sacrificial Procedure 13.)
Hebrew: Sefer HaMitzvot, Warsaw 1883 (public domain). English: Sefaria Edition, trans. Rabbi Francis Nataf, 2021 (CC0). Via Sefaria; translator’s footnotes omitted.
Literary form: a case law — "if X, then Y"
Applicability
How the catalog describes where and when this commandment applies. These are independent descriptions, not a verdict on which laws still count.
- Requires a standing Temple
Classical halakhic consequences
The consequences the classical halakhah attaches to this commandment, grouped by who imposes them. Where a category has none recorded, that absence is itself meaningful.
Imposed by a court
No court-imposed penalty is recorded.
At the hands of Heaven
No divinely-imposed consequence is recorded.
Ritual remedy
No ritual remedy is recorded.
How the streams of Judaism treat this commandment
The streams of Judaism read the same commandment differently — an ongoing plurality, not a ranking. Each position below is reported as the catalog records it; none is presented as the correct one.
- Orthodox Binding
- Conservative Not binding
- Reform Not binding
- Reconstructionist Not binding
- Karaite Not binding
24 of 613 commandments have been examined in depth so far — this one is queued.
How later traditions received this commandment
How later traditions read or reworked this commandment, each attributed to its own voice. The catalog’s own classification of each reception is shown as it records it, never adopted as GEBible’s.
Qumran (the Dead Sea Scrolls)
- 11QTemple (11Q19) cols. 13-14, 18-25 read it more strictly
Rabbinic aggadah
- Leviticus Rabbah 8:4 expanded it homiletically
- Menahot 104b The catalog describes this reception as: halakhic midrashic treatment
Philo of Alexandria
- De Specialibus Legibus 1.271-272 read it allegorically Philo reads the fine flour and unleavened, unsweetened character of the offering as symbolizing purity and the soul's freedom from arrogance/pleasure.
Josephus
- Antiquities 3.233-236 affirmed it Josephus describes the flour, oil, and frankincense offering and the priestly portion.
The New Testament
- Hebrews 9:9-10 treated it as abrogated Grain and gift offerings characterized as 'unable to perfect the conscience,' imposed only until the time of reformation.
The Church Fathers
- Origen, Homilies on Leviticus 1-2 read it spiritually
Beside the older legal codes of its world
The commandment set beside the ancient Near-Eastern legal collections scholars compare it to — a descriptive comparison, not a claim of dependence.
- ugaritic texts Ugaritic ritual lists include cereal and bread offerings alongside animal sacrifices in West Semitic cult, providing the Levantine background for the Israelite minhah of fine flour and baked goods Relationship to the parallel: common ancestor KTU 1.39; 1.41; 1.46 (ritual offering lists with cereal components) Pardee, Ritual and Cult at Ugarit (SBLWAW 10, 2002)
- atrahasis epic Atrahasis portrays Mesopotamian gods as dependent on human provision of food and grain offerings (the basis of the naptanu divine meal), providing the mythological background for the broader ANE concept of grain offerings as divine sustenance that the Priestly minhah retains in demythologized form Relationship to the parallel: polemical contrast Tablet I i 1-30 (gods' reliance on human cult provision) Lambert and Millard, Atra-Hasis: The Babylonian Story of the Flood (Oxford, 1969)
Where this commandment meets modern human-rights frameworks
One modern normative lens, attributed to it — not GEBible’s assessment. Each row names the framework it measures against and the catalog’s own classification of the relation.
This framework catalogues tensions; it records agreement in only one of its entries. The near-total tension rate is the shape of the instrument, not a finding.
No tension with the catalogued modern frameworks is recorded here.
The enumeration counts this as a structural duplicate of commandment #55 — Structural duplicate of #55 sharing collision_key shm:Positive 67. Independent analysis converges on Sonnet's verdict. Both #55 and #114 cite Leviticus 2:1, share SHM Positive 67, share Chinuch 116, share Mishneh Torah Hilkhot Ma'aseh HaQorbanot 12 as the codification locus, and quote the identical Hebrew operative verse (וְנֶפֶשׁ כִּי־תַקְרִיב קָרְבַּן מִנְחָה לַי See task #95..