משרת ענבים, according to Menachem the word משרת is derived from the root שרת, as in Numbers 8,26 ושרת את אחיו, “he (the Levite) will assist his brethren (the priests) in the service, i.e. he will not be allowed to substitute for him.” The letter מ at the beginning of the word משרת would then have to be understood like the letter מ in מרמס In Isaiah 10,6 or as in the word משמר in Genesis 40,3, i.e. as a letter which converts a verb into a noun. It is not possible to explain the word משרת as related to שרת, in the sense of assist, serve, except when it occurs in connection with service performed by human beings for their masters. Therefore, I believe that the word משרת belongs to a category of verbs which have the peculiarity that the last letter of their root disappears when the verb (or noun derived from it) appears in the construct mode. An example is the verb קנה, acquired, or מקנה, acquisition, which when in the construct form becomes מקנת, “acquisition of.” (compare Exodus 12,44) Although this expression is not found elsewhere in the Torah it does occur in the Talmud, always referring to something which had been soaked in water, such as in Nazir 36 where it describes a Nazirite who had soaked his bread in grape juice. We also find an expression in Jeremiah 15,11אם לא שריתיך לטוב, which is explained there by Rashi as similar to Daniel 5,12 משרא, being freed form shackles. The word שריתיך in Jeremiah is understood as “I have scattered you,” if instead of with the letter ש it had been spelled with the letter ז. Compare Maleachi 2,3 where it appears as “I will strew, scatter, etc.” You will find this word in this sense in Numbers 17,2 when Eleazar is told to scatter the fire which had been on the pans on which the congregation of Korach had offered their incense. משרת ענבים in our verse also means anything which separated from the actual grapes and fell down. It is like a person after he had been freed from the chains that had held him captive.

יביא אותו, the principal part of his sacrifice, as will be explained.

מלבד אשר תשיג ידו, if he had vowed to offer a number of sacrifices these have to be offered in addition to the mandatory offerings demanded by the Torah. This word מלבד is familiar to us in this context from Leviticus 23,38.

כה תברכו את בני ישראל, you shall not bless them in the manner people bless one another, wishing that certain individuals will experience blessings of a certain kind. Instead, the priests are to make it plain that they pray to G’d to extend His blessings to the people whom the priests face at the time. Verse 24 makes clear that as a result of this prayer to G’d by the priests on behalf of those whom they wish to bless, G’d does in fact extend this blessing. Verse 27 also makes clear that what the priests are instrumental in doing is to bestow G’d’s name on them, not their own. G’d goes on record saying that He would accept the priests’ prayer.

ישא ה' פניו אליך, as G’d had promised in Leviticus 26,9 where He specifically phrased it thus, saying ופניתי אליכם “I will turn to you, etc.” As far as G’d having also said that He is by nature not showing favour, preference, to anyone, (Deuteronomy 10,18) this was in respect of forgiving one man’s sin while being unforgiving towards other sinners. In other words, those who have shown that they hate G’d by committing these sins will be treated in accordance with their deserts. But, those who have demonstrated their love for G’d by observing His commandments will certainly warrant that He in turns shows them His appreciation, i.e. He turns to them. In Leviticus there G’d adds that He will multiply the Jewish people, I.e. as a result of turning to them with His goodwill.