Bigger and Smaller

As we begin Sefer Vayikra and the Parshios that discuss the various Korbanos at length, a challenge arises. On one hand, we know that we must “live with the Parsha”, allowing the weekly Sedra to infuse our lives with meaning and direct our thoughts and emotions. When the Parsha is focused on Korbanos, however, we may struggle with this mandate, as our connection to the Avodas HaMikdah is far from tangible. If we engage in thoughtful study of these Parshios, however, the challenge withers away: even as we yearn for the return of the Korbanos, we can learn vital and stirring messages from their Dinim and Halachos. Through the lens of Chazal Sefer Vyikra comes alive, so to speak, allowing us access to its sweetness.

Among the many Korbanos and Halachos discussed in Parshas Vayikra is the Minchas Ani, which is brought in lieu of an animal when one cannot afford an Olas Beheima or even an Olas Of. There are various types of Minchos, based on how the Korban is prepared, and the Torah details the process of each one. Then, the Passuk adds a general rule, which applies to all Minchos: “Kol HaMincha Asher Takrivu LaHashem Lo Se’ase Chametz.” Though the Mincha was comprised of flour, oil and some spices, the Torah prohibits it from becoming Chametz. The Passuk continues, revealing the reason for this prohibition: “Ki Kol Se’or V’Chol Devash Lo Saktiru Mimenu Ishe LaHashem.” There is a general Issur of including any Se’or, which is generally understood to be sourdough or a similar item, or honey in any Korban, and so the Mincha itself cannot be Chametz.

The Halacha of Se’or and Devash is one that is spoken about at length in Chazal and the Meforshim, and seems to be of specific import. The Issur applies to even the smallest amount of either of these ingredients in any form. For example, the word Devash, when used in the Torah, generally refers to honey made from dates. Chazal tell us, however, that the Issur of Devash applies to any sort of honey, including that of bees. It is important, then, to understand why these items are specifically prohibited, and why in such a sweeping manner.

Interestingly, Chazal themselves seem to borrow the Lashon HaKra when discussing the Issur of Devash. In a Briasa that many say each day as part of the Pitum HaKetores we learn that the addition of a small amount of honey into the Ketores mixture would produce an irresistibly fragrant aroma: “Ain Adam Yachol La’Amod Mipnei Recha.” Yet, concludes the Braisa, we do not add honey because of the Issur of “Kol Se’or V’Chol Devash Lo Saktiru Mimenu.” The wording of the Braisa is itself notable: we are told that honey would add to the aroma, but we do not add it because it is Assur. Why tell us that honey would be a good addition if it is prohibited in the first place?

The Issur of “Kol Se’or V’Chol Devash Lo Saktiru Mimenu” applies to other Korbanos, as we have seen, and just two Pessukim later a similar Halacha is learned as well.

The Passuk tells us “Kol Korban Minchascha BaMelach Timlach”, that each Korban Mincha should include a measure of salt. The Torah continues, making reference to the “Bris Melach”, which seems to be integral to the Korban. Rashi explains that the “Bris Melach” was made with the oceans at the time of Sheshes Yimei Beraishis, at which time the waters were promised that they would be included as part of the Avodah, in the form of salt on every Korban, and in Nisuch HaMayim on Sukkos.

These words of Rashi are based on a Medrash Agadah which expands on the story of this “Bris Melach”. When the waters were split, during Brias HaOlam, some became the “Mayim Elyonim” and some the “Mayim Tachtonim”. The waters which were forced to stay here on this earth were upset that they had been relegated to the lowly world, and complained to Hakadosh Baruch Hu. As a consolation, Hashem told the water that there would be a Mitzvah of Nisuch Hamayim each year on Sukkos, when the Mayim Hatachtonim would be elevated by use in the Avodah. This was not sufficient to placate the waters, however, because the Avodah was only during one part of the year. Therefore, Hashem told them that salt, which comes from the ocean, would be put on each Korban that goes on the Mizbeach. This compromise is known as the “Bris Melach” an applies to any Korban that goes on the Mizbeach.

If we contemplate this Medrash, two questions arise: First, why did Hashem change from an Avodah that used water itself to the use of salt? If the goal was to placate the Mayim Tachtonim, why not just make Nisuch Hamayim a daily occurrence? Also, why were the Mayim Tachtonim consoled by the Bris Melach? Salt is only made when the water that contains it evaporates—the only way for the salt to be available for Korbanos, was for the water to disappear. Why would this make the water happy, so to speak?

In a more general sense, it seems notable that the Mitzvah of including Melach in all Korbanos is learned from the Korban Mincha specifically. Why did the Torah teach us this Halacha in regards to the Menachos to be applied in all Korbanos? Why not do so earlier, when we learn about the Olas Beheima for example?

In order to properly understand both of these Mitzvos—the exclusion of Se’or and Devash and the inclusion of salt—let us turn to an insight of the Chasam Sofer on the general purpose of Korbanos.

In introducing the Korban Mincha, the Torah uses the term “Nefesh”, and Rashi comments that since the Mincha was brought by an Ani, who could not afford the more expensive Korbanos, the Torah uses the word “Nefesh” to show that even so the Ani is viewed as having brought part of himself as the Korban. The Torah is showing sensitivity to the Ani, who may feel inadequate on account of his Korban, by equating his Korban to bringing part of his own Nefesh.

The Haflah, the Rebbe of the Chasam Sofer, asks a penetrating question on this Rashi. He posits that the ingredients used in a Mincha—flour, oil and Levonah—are actually more expensive than the one little bird that would be used in an Olas Haof. This being the case, shouldn’t the Torah use the word Nefesh when speaking about the Olas HaOf, whose owner would presumable have been more destitute, and therefore spent even less money that was required for a Mincha? Would not this poor soul require the Chizuk given by the use of the word Nefesh even more than the one who brings the comparatively more expensive Mincha?

The Haflah offers his own answer to this question and his Talmid, the Chasm Sofer, includes a number of his own throughout his writings. There is one answer given by the Chasam Sofer in Toras Moshe, however, that brings new light to the Inyan of Korbanos in general.

The Chasam Sofer writes that although the Olas HaOf was indeed worth less than the Mincha, their costs were not necessarily correlated. The items used for a Mincha, he points out, all grow from the ground and are therefore included in Matnos Aniyim such as Leket Shikcha and Pe’ah. The bird, on the other hand, must be purchased out of pocket. It would therefore follow that the Ani bringing the Mincha was in an even worse financial state than the one bringing the Of—he was unable to afford even the cost of a bird and therefore used that which he had from Matnos Aniyim as his Korban. In doing so, he took from that which was meant for his own consumption, his own food, and gave it to Hashem.

This, explains the Chasam Sofer, is the central purpose of Korbanos—to give of ourselves to Hashem. Generally, we do so in a more symbolic fashion, by bringing an animal that serves as our representative: at least part of the animal is burnt, symbolizing the diminishment of our physical existence in favor of our spiritual one. The Ani, however, accomplished this goal in a more personal fashion: in taking that which was meant for him to eat and using it for a Korban, he in affect gave a piece of himself to Hashem. It is for this reason that he was deserving of the word Nefesh, indicating that it was “K’ilu Hikriv Nafsho,” as if he had brought himself as a Korban. By contributing a portion of himself, and his own nourishment, the Ani accomplished the precise purpose of Korbanos in a most impactful way.

We can explain the Medrash Agaddah based on this idea.

When the seas complained to Hashem about their position in the Olam HaTachton, they were offered an opportunity to become elevated on one Yom Tov a year, through Nisuch Hamayim. This was not enough, however, and they desired more. Hashem therefore introduced the Bris Melach, with clear implications: the seas could be elevated on a more consistent basis, but that could be done only with salt, which by its nature requires the water to be diminished. Only if the seas were willing to give of themselves, so to speak, would constant Kedusha be possible.

Accordingly, the Mitzvah of Melach is taught in the Pessukim of the Korban Mincha because it was that Korban which best symbolizes the message of the Bris Melach: a willingness to diminish ourselves in the hopes of achieving greatness.

The exclusion of Se’or and Devash from all Korbanos carry a similar message: the Lekach Tov tells us that honey has a similar quality to Se’or—both cause expansion when added to a mixture. Thus, these two items run counter to the very purpose of Korbanos: when bringing a Korban we are to be thinking in terms of diminishing ourselves in favor of a connection to Hashem, it is therefore inappropriate to include ingredients which are expansive by nature. Salt, on the other hand, causes things to shrink—as can be seen when it is used as a preservative—and so is included in each and every Korban.

This is why the Issur of “Kol Se’or V’Chol Devash Lo Saktiru Mimenu” is so ironclad and apply to all types in any amount—the inclusion of these items would display a total lack of understanding as to the purpose of the Korban. Perhaps this is also why the Chachmim went out of their way to teach us that even though honey would elevate the scent of the Ketores, we do not add it because of this Mitzvah. In doing so we are reminded that the purpose of any Korban runs counter to the nature of honey—reinforcing the importance of lowering ourselves in order to gain new heights.

This lesson is applicable in our times as well, even as we hope to see the return of Korbano Bekarov Mamesh. When we seek spiritual growth, we should remember that it cannot come about without giving of ourselves. We cannot expect to remain comfortable and enjoy all this world has to offer and still reach new levels of Ruchniyas—we must be willing to give of ourselves. When we do so, however, even on the smallest level, we to can be Zoche to be counted among those who are K’ilu Hikriv Nafsho.