עבודת מתנה אתן את כהונתכם, “your priesthood as a service that is a gift.” Rashi says that the meaning is that Aaron and his descendants being priests was a gift to them from Hashem. Nachmanides feels that the meaning is that the priests should not view their priestly duties as being burdensome, but they should welcome it as one welcomes a gift, which is what it is. It is an honour for you, not a burden.

Our author, when comparing the position of such words as לך יהיה, or יהיה לך, or a list of what is under discussion before adding that at least parts belong to the priest, explains that these are not stylistic nuances but they have a deeper meaning. Basically, he concludes that whenever parts of the gifts mentioned have first been presented on the Altar, the remains belong to the priest without restriction. He also explains why there appears to be an exception to this rule in connection with the פטר רחם, in 18,15, the reason being that this legislation was written in conjunction with the sanctity of the firstborn males of animals which are permitted to be offered on the Altar.

בקודש הקדשים תאכלנו, “In the most holy shall you eat it.” According to Rashi this means that only male priests may consume the edible portions of the most holy of offerings. This must be done within the courtyard of the Tabernacle. Nachmanides questions this, as the term קודש הקדשים is not familiar to us as a place where sacrificial meat may be consumed, and our verse speaks of the eating of such meat. The term is familiar to us as the most sacred part of the Tabernacle, the secluded room beyond the dividing curtain where the Holy Ark with its lid and the cherubs was kept. There was never any eating or drinking that occurred in that section. According to Nachmanides the meaning of the words בקודש הקדשים תאכלנו, is that the male priests eating of the parts of the offerings described may only do so when they have first sanctified themselves to the highest degree possible. In the previous verse the Torah had written קודש קדשים לך הוא ולבניך, “it shall be as most holy to you and to your sons.” This was already an implied warning not to enjoy the portions mentioned in the same way as קדשים קלים, sacrificial meat of a lower degree of holiness, such as peace-offerings, thanksgiving offerings, etc. The Torah now repeats this warning as applicable as it had interrupted its list by mentioning such offerings as מנחה, meal-offerings, which do not have such a high degree of holiness.

ברית מלח עולם, “ a salt-like eternal covenant.” Ibn Ezra interprets this expression ברית as closely related to the root כרת, destroying something absolutely; as salt destroying the earth. The covenant between G’d and the priests, is as absolute as changes made by the addition of salt to earth that prevents it sprouting vegetation. Compare what גפרית ומלח did to the fertile valley of the Jordan when it turned it into the Dead Sea.

בארצם לא תנחל, “you will not share in the inheritance of their land.” Nachmanides understands the verse to mean that the Levites (priests) will not share in the Land of Israel on the same basis, as do the other tribes. In fact, they would not even get any real share as the 48 cities set aside for the Levites were basically all on soil belonging to the respective tribes on whose territory they were situated. Basically, these cities functioned as cities of refuge for inadvertent killers. The warning spelled out in our verse is actually directed at the priests; the warning to the Levites is only a corollary of this. Our sages interpreted the words בארצם לא תנחל as applying primarily to the time when Joshua would divide up the land as the loot accruing to the people from their war of conquest.