Vayikra Answers

VaYikra 5730
Alef.

I Shmuel 26:19

Now therefore, I pray thee, let my lord the king hear the words of his servant. If it be the LORD that hath Stirred thee up against me, let Him “Yerach Mincha” (Accept an offering;) but if it be the children of men, cursed be they before the LORD; for they have driven me out this day that I should not cleave unto the inheritance of the LORD, saying: Go, serve other gods.

Malachi 2:13 And this further ye do: ye cover the altar of the LORD with tears, with weeping, and with sighing, insomuch that He Regardeth not “HaMincha”( the offering) any more, neither Receiveth it with good will at your hand.

BaMidbar 16:15 And Moses was very wroth, and said unto the LORD: 'Respect not Thou “Minchatam” (their offering); I have not taken one ass from them, neither have I hurt one of them.'

Yeshayahu 1:13 Bring no more Minchat Shav (vain oblations); it is an offering of abomination unto Me; new moon and sabbath, the holding of convocations--I cannot Endure iniquity along with the solemn assembly.

1.  HaEmek Davar explains that while the adulterous man wishes to bring a Mincha sacrifice to atone for his iniquity, the tears of the wife to whom he was unfaithful cover the altar and thereby prevent his sacrifice from being properly offered. He might wish to claim that he couldn’t help himself, but in fact he could have.¹

2.  Since Moshe believed that the basis for Korach’s rebellion was not due to some twisted personal attribute, but rather premeditated evil that he could have controlled had he chosen to do so, Moshe prays that Korach not be able to offer a Mincha sacrifice that would achieve for him atonement for something for which he deserved to “dangle in the wind”.

3. Yeshayahu by calling the Korbanot Mincha being offered “Minchat Shav” is declaring that the sins of the people  were not due to some internal “crossed wire” which should be atoned for by a Mincha, but rather deliberate transgressions, which in turn renders their representation that a Mincha should atone for them, false.

Beit.

VaYikra 2:1

And when any one bringeth a “Mincha” (meal-offering) unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon. 

Beraishit 32:14

And he lodged there that night; and took of that which he had with him a “Mincha” (present) for Esau his brother:

Ibid. 43:11

And their father Israel said unto them: 'If it be so now, do this: take of the choice fruits of the land in your vessels, and carry down the man a “Mincha” (present), a little balm, and a little honey, spicery and ladanum, nuts, and almonds.

I Shmuel 10:27

But certain base fellows said: 'How shall this man save us?' And they despised him, and brought him no “Mincha” (present). But he was as one that held his peace.

II Melachim 8:8

And the king said unto Hazael: 'Take a “Mincha” (present) in thy hand, and go meet the man of God, and inquire of the LORD by him, saying: Shall I recover of this sickness?'

Beraishit 43:34

And “Masot” portions were taken unto them from before him; but Benjamin's portion was five times so much as any of theirs. And they drank, and were merry with him.

II Shmuel 11:8

And David said to Uriah: 'Go down to thy house, and wash thy feet.' And Uriah departed out of the king's house, and there followed him “Masat” (a mess of food) from the king.

Yirmiyahu 40:5

Yet he would not go back.--Go back then to Gedaliah the son of Ahikam, the son of Shaphan, whom the king of Babylon hath made governor over the cities of Judah, and dwell with him among the people; or go wheresoever it seemeth right unto thee to go.' So the captain of the guard gave him an allowance and “Masat” (a present), and let him go.

1.  The difference between a “Mincha” and a “Masat”, is whereas when one wants a special consideration from either God or another person, the term “Mincha” appears, when one is simply honoring or appeasing someone without a specific request or desire, then the term “Masat” appears.

2.  Tehillim 141:2

Let my prayer be set forth as incense before Thee, the lifting up of my hands as the evening “Mincha” (sacrifice).

On the one hand, when one offers up a regular sacrifice, just as one prays every day at the same time the same prayer, you could say that no specific request is being made and therefore the term “Masat” might be more appropriate. However, it could be said that the entire relationship between God and man is different than that of man and man. By definition, since God is so superior to man that inherently man is dependent upon God for everything, every gesture towards God, be it a sacrifice or a prayer, is a plea for one or more things that only God is Capable of Granting.

Gimel.

1. ויקרא פרק ב

(יג) ... וְלֹא תַשְׁבִּית מֶלַח (בדבר שמסמל) בְּרִית אֱלֹקיךָ , מֵעַל מִנְחָתֶךָ (בגלל שאז הקרבן תפל). עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח: ס

2.  In VaYikra, the salt is the means by which you show respect for the Brit, i.e., by rendering the Korban tasty rather than bland.

In BaMidbar, the salt is a synonym with the Brit—something that is cut and dried, that does not allow additional things to grow.

Daled.

1.  It would seem that Wiesel with regard to VaYikra is understanding the addition of salt as indicative of a type of law of nature, reflecting the intrinsic quality of the entity. In BaMidbar he interprets that concept as merely reflecting the longevity of the particular relationship.

2. רנה"ו:   ...וְלֹא תַשְׁבִּית מֶלַח (דהיינו בְּרִית אֱלֹקיךָ) מֵעַל מִנְחָתֶךָ...

    שד"ל:   ...וְלֹא תַשְׁבִּית מֶלַח (שהוא סימן ל) בְּרִית אֱלֹקיךָ מֵעַל מִנְחָתֶךָ...

3.  Wiesel understands the role of salt in the sacrifice as indicating the intrinsic internal quality of the covenant between God and man.

ShaDaL sees salt as a ritualistic aspect of the process of entering into any covenant, between man and man or God and man.

4. Particularly in light of Wiesel’s interpretation, the Name “אלקים” is associated with God as the Source of the laws of nature (קל = power, hence אלקים = powers, or the One Who Defined all other powers.)

Heh.

R. Moshe Chefetz focuses upon the analogy between the altar and an individual’s table upon which he consumes food. If in the latter instance, it would be unthinkable that salt not only would be available, but also incorporated in the food that is being eaten, so too on the “Shulchan of HaShem”, salt must be an intrinsic part of the ritual process. (It seems to me that this is an extension of Ibn Ezra’s approach. Whereas that commentator relegates himself to the sacrifice itself, stating that it would be disrespectful for it to be offered up in an “unflavorful” manner, the reason why it could be categorized as “unflavorful” is because of the human preference for tasty meat. In effect, to assume that sacrificial meat must comply with human standards is just another way of saying that the Mizbeach is a table patterned upon human eating habits, in effect a major anthropomorphism.)

Vav.

1.  RaMBaM understands the addition of salt to sacrifices as a deliberate deviation from idolatrous practices that would offer sweet offerings rather than salty, bitter or tart sacrifices.

2.  In VaYikra 2:13, the term “מנחתך” (your offerings) might connote the offerings that human beings typically present, including those for idolatrous purposes. Therefore, the sacrifices of the Jewish people that are to represent the Covenant between themselves and God, must deliberately be markedly different from everyone else’s sacrifices, in the case of the verse in question, by adding salt which would be counter to how everyone else normally sacrifices.

¹ This is reminiscent to some extent of the Talmudic passage that Ruth Calderon cited in her initial speech before the Kenesset:

Thus R. Rehumi who was frequenting [the school] of Raba at Mahuza  used to return home on the Eve of every Day of Atonement. On one occasion  he was so attracted by his subject [that he forgot to return home]. His wife was expecting [him every moment, saying.] 'He is coming soon, he is coming soon'  As he did not arrive she became so depressed that tears began to flow from her eyes. He was [at that moment] sitting on a roof. The roof collapsed under him and he was killed.