The Secret of the Korban Mincha

Vayikra

Compleltely Committed

וְנֶפֶשׁ כִּי־תַקְרִיב קׇרְבַּן מִנְחָה לַה׳

כָּל הַכַּפָּרוֹת הֶרְאָה לוֹ הַקּב׳׳ה לְאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, חוּץ מֵעֲשִׂירִית הָאֵיפָה

The Pessukim of Parshas Vayikra teach us the Halachos of the various Korbanos , beginning with the Olah, which can be brought from various types of animals or birds. Then, the Torah turns to quite another type of Korban: וְנֶפֶשׁ כִּי־תַקְרִיב קׇרְבַּן מִנְחָה לַה׳. If a person wishes to bring a Korban but cannot afford an animal or bird, he may bring a Korban Mincha , which was made of flour.

The Gemara in Menachos asks a question related to this Passuk : מִפְּנֵי מָה נִשְׁתַּנֵּית מִנְחָה שֶׁנֶּאֱמַר בָהּ נֶפֶשׁ? Why, of all the Korbanos mentioned in the Parsha, is it only the Korban Mincha that is introduced with the words וְנֶפֶשׁ כִּי־תַקְרִיב ? The Gemara answers: אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: מִי דַּרְכּוֹ לְהָבִיא מִנְחָה? עָנִי, מַעֲלֶה אֲנִי עָלָיו כְּאִילּוּ הִקְרִיב נַפְשׁוֹ לְפָנַי. Hashem wishes to ensure the עָנִי, who brought the Mincha because he cannot afford a more expensive Korban, that his Korban is also viewed הִקְרִיב נַפְשׁוֹ לְפָנַי.

The Medrash, here, echoes the message of the Gemara , speaking about the Chashivus of the Korban Mincha . Besides Drashos , we find several stories that relate the way the Korban of an עָנִי is viewed. There is another Memra , however, that seems to convey a different perspective.

The Medrash brings a Machlokes between the Rabanan and R’ Shimon bar Yochai: רַבָּנָן אָמְרֵי כָּל הַכַּפָּרוֹת הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ, חוּץ מֵעֲשִׂירִית הָאֵיפָה. The Rabanan teach that Hashem showed all the Kapporos to Avrohom Avinu other than than the Kapparah that is brought about be the עֲשִׂירִית הָאֵיפָה, which refers to the Korban Mincha . R’ Shimon bar Yochai argue however, teaching: אַף עֲשִׂירִית הָאֵיפָה הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ. The Medrash concludes with a Drasha that supports the words of R’ Shimon, but no proof to those of the Rabanan.

On its face, this Medrash is virtually impossible to understand: in what context was Avrohom Avinu shown various Kapporos ? To which episode does the Medrash refer?

The answer can be found in one of the most formative moments in our history.

The Pessukim in Parshas Lech Lecha tell us that HKBH to Avrohom Avinu that he would have many offspring, וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ, and that they would inherit Eretz Yisroel. Avrohom responded to this news with one question: בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה ? Instead of responding, Hashem tells Avrohom to gather a number of animals, עֶגְלָה מְשֻׁלֶּשֶׁת וְעֵז מְשֻׁלֶּשֶׁת וְאַיִל מְשֻׁלָּשׁ וְתֹר וְגוֹזָל, split them in half. The Pessukim that follow describe what we know as the בְּרִית בֵּין הַבְּתָרִים.

The Medrash in Beraishis Rabba, there, expands on this exchange, explaining why HKBH responded in this way to Avrohom’s question. First, the Medrash explains the words בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה , which may seem troubling at first glance: לֹא כְקוֹרֵא תִּגָּר אֶלָּא אָמַר לוֹ בְּאֵיזוֹ זְכוּת. Avrohom Avinu did not intend to challenge the words of HKBH—he wanted to ensure that his descendants would in fact inherit Eretz Yisroel, and therefore asked in which Zechus they would do so.

HKBH answered Avorhom’s question as follows: בַּכַּפָּרוֹת שֶׁאֲנִי נוֹתֵן לְפָנֶיךָ. It is the Zechus of the Korbanos , which bring כַּפָּרָה, that entitles us to Eretz Yisroel. The Medrash continues, explaining that the animals which Avorhom was instructed to split, the עֶגְלָה מְשֻׁלֶּשֶׁת וְעֵז מְשֻׁלֶּשֶׁת וְאַיִל מְשֻׁלָּשׁ וְתֹר וְגוֹזָל, each corresponded to a specific Korban—the animals themselves were the message, בַּכַּפָּרוֹת שֶׁאֲנִי נוֹתֵן לְפָנֶיךָ.

The Medrash there brings the Machlokes between the Rabanan and R’ Shimon Bar Yochai regarding the עֲשִׂירִית הָאֵיפָה as well, as well as the Drasha that supports the words of the R’ Shimon. We can now understand the meaning of the Medrash in Parshas Vayikra: Avrohom was shown all manner of Korbanos at the בְּרִית בֵּין הַבְּתָרִים, but this was done in relation to animals. It is therefore unclear if he was shown the עֲשִׂירִית הָאֵיפָה, which does not come from an animal, leading to the Machlokes between the Rabanan and R’ Shimon.

Although we now understand the context surrounding the Medrash here, it is quite difficult to understand its content, particularly the words of the Rabanan.

If it is true that it was the Zechus of the Korbanos that entitled us to inherit Eretz Yisroel, as the words בַּכַּפָּרוֹת שֶׁאֲנִי נוֹתֵן לְפָנֶיךָ imply, why would Hashem not have shown Avrohom the עֲשִׂירִית הָאֵיפָה? What is different about the כַּפָּרָה of the Korban Mincha , that would cause it to stand apart in this case? Why would HKBH have shown Avrohom all the Korbanos other than the עֲשִׂירִית הָאֵיפָה?

These questions are especially pressing in light of the Gemara in Menachos: if it is true that HKBH values the Korban Mincha , to the extent that מַעֲלֶה אֲנִי עָלָיו כְּאִילּוּ הִקְרִיב נַפְשׁוֹ לְפָנַי, why was it not shown to Avtohom Avinu ? How can we understand the words כָּל הַכַּפָּרוֹת הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ, חוּץ מֵעֲשִׂירִית הָאֵיפָה?

It seems

to

important to note that another explanation of the exchange between Avrohom Avinu and HKBH is found in the Divrei Chazal.

The Gemara in Meggilah tells us that the words בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה had another implication: שֶׁמָּא חַס וְשָׁלוֹם יִשְׂרָאֵל חוֹטְאִים לְפָנֶיךָ וְאַתָּה עוֹשֶׂה לָהֶם כְּדוֹר הַמַּבּוּל וּכְדוֹר הַפְּלַגָּה? Avrohom was concerned that Bnei Yisroel would commit Aveiros that would render them irredeemable, leading to their destruction, as had occurred twice

before.As

Rashi there explains, the words קְחָה לִי עֶגְלָה מְשׁוּלֶּשֶׁת were the answer to this question: the Korbanos ensure that Klal Yisroel can find כַּפָּרָה, and therefore survive.

The Gemara continues, telling us that Avrohom asked: תִּינַח בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּים. בִּזְמַן שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּים מָה תְּהֵא עֲלֵיהֶם? If it is the Korbanos that ensure the survival of Bnei Yisroel, what would be of them once the Bais Hamikdash was destroyed? If there was no Mizbeach , there would be no Korbanos , and כַּפָּרָה would prove elusive. Hashem answered this question in kind: כְּבָר תִּקַּנְתִּי לָהֶם סֵדֶר קׇרְבָּנוֹת , כׇּל זְמַן שֶׁקּוֹרְאִין בָּהֶן מַעֲלֶה אֲנִי עֲלֵיהֶן כְּאִילּוּ מַקְרִיבִין לְפָנַי קׇרְבָּן . Bnei Yisroel need only say the סֵדֶר קׇרְבָּנוֹת , and it would be as if they had brought the Korbanos themselves, וּמוֹחֵל אֲנִי עַל כׇּל עֲוֹנוֹתֵיהֶם.

According to the Gemara the Korbanos were shown to Avrohom Avinu to ensure him that there would always be a chance for כַּפָּרָה, even in Galus, yet the Rabanan would still say כָּל הַכַּפָּרוֹת הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ, חוּץ מֵעֲשִׂירִית הָאֵיפָה. Why? Why wouldn’t HKBH include the עֲשִׂירִית הָאֵיפָה in the Korbanos that allow a reality of מוֹחֵל אֲנִי עַל כׇּל עֲוֹנוֹתֵיהֶם?

How can we understand why the Korban Mincha might be set apart from all others in this way?

To answer these questions, we must understand the Korban Mincha , and its essence, on a deeper level.

Although the Mincha spoken about in Parshas Vayikra, about which the words וְנֶפֶשׁ כִּי־תַקְרִיב קׇרְבַּן מִנְחָה לַה׳ are written, was a נְדָבָה , other Menachos that are brought at various times. Among them is the מִנְחַת כֹּהֵן גָּדוֹל, which we learn about in Parshas Tzav, where the Passuk tells us: זֶה קׇרְבַּן אַהֲרֹן וּבָנָיו אֲשֶׁר־יַקְרִיבו ּ לַיהֹוָה בְּיוֹם הִמָּשַׁח אֹתוֹ עֲשִׂירִת הָאֵפָה. This Korban, also known as the מִנְחַת חַבִיתִין , was brought each day, מַחֲצִיתָהּ בַּבֹּקֶר וּמַחֲצִיתָהּ בָּעָרֶב, half in the morning and half in the evening.

The Medrash Rabba, there, speaks about an important message that this Korban imparts: בּוֹא וּרְאֵה כַּמָּה חָס הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מָמוֹנָם שֶׁל יִשְׂרָאֵל. The Kohen Gadol was meant to bring a Korban twice each day, but HKBH did not want to create an overwhelming financial burden, and so there were several ways in which it was made to be more affordable. For example, though most Korbanos were brought from animals, the Kohen Gadol brought a Mincha , made of from flour, which was much less costly. Similarly: כָּל הַקָּרְבָּנוֹת אֵינָן בָּאִים חֲצָיִּים וְזוֹ בָאָה חֲצָיִּים, this was the only Korban in which one Shiur was split into two, allowing one Mincha to be used both times in the same day.

The Medrash concludes by speaking about the Chashivus of this Korban: וְלֹא עוֹד אֶלָּא כָּל מִי שֶׁהוּא מַקְרִיב אוֹתָהּ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ הוּא מַקְרִיב מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. So dear is this Korban to HBKH that it affects the entire world, bringing Bracha מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ.

How do we understand the end of this Medrash? The מִנְחַת כֹּהֵן גָּדוֹל was not a נְדָבָה—the Kohen Gadol was required to bring it each day. Why, then, does it have the

affect

of מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ הוּא מַקְרִיב מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ? Why, indeed, is this Mincha so beloved by HKBH to the extent that it brings Bracha to the entire world?

R’ Moshe Mordechai Morgenstern, an einikel of the Kotzker known as the Medrash Moshe, explains the purpose of the מִנְחַת חַבִיתִין in a way that can allow us new insight into these Mamarei Chazal.

As we know, there are various levels of Korbanos , some classified as Kodshim Kodashim and some as Kodshim Kalim, definitions that are largely dependtant on the way the Korban is brought and who is allowed to eat from it. The highest levelis the Korban Olah which is brought from an animal and completely burnt on the Mizbeach , with no part eaten at all. The Medrash Moshe explains that his represents the Nefesh, our emotional and intellectual abilities, which we symbolically offer to HKBH. When we bring an animal on the Mizbeach , we are committing this part of ourselves to Avodas Hashem, ready to use our Kochos to serve Hashem.

The Medrash Moshe continues, pointing out that every Korban Olah is accompanied by Nesachim , which are wine, and a Korban Mincha , known as the Minchas Nesachim , as well. These Korbanos have a different implication, as indicated by their sources. As we know, Adam Harishon

was created from the earth, עָפָר מִן־הָאֲדָמָה , and so the Korban Mincha , which comes from the grain that grows from the earth, represents our Guf . Therefore, when a person brings a Korban Mincha , he is Mekadesh his entire self, his entire being, to HKBH.

The Korban Mincha , explains the Medrash Moshe, is a higher level because the Nefesh represents our חֵלֶק אֱלוֹהּ מִמָּעַל, and is therefore somewhat more connected to Ruchnias from the start. When a person brings a Mincha , however, he commits his physical being, which comes from the ground, to Avodas Hashem as well.

It is for this reason that the מִנְחַת כֹּהֵן גָּדוֹל is so beloved by HKBH, to the point of מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ הוּא מַקְרִיב מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. By bringing this Korban each and every day, the Kohen Gadol reinforces his complete Kedusha, and the complete dedication of both his Guf and Neshama to Avodas Hashem, bringing untold Bracha to the world.

This thought highlights the Chashivus of the Korban Mincha , which represents a loftier and more complete dedication to Avodas Hahsem , and can perhaps allow us understand the words of the Rabanan, כָּל הַכַּפָּרוֹת הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ, חוּץ מֵעֲשִׂירִית הָאֵיפָה.

When Avrohom asked בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה , he wanted to know how Bnei Yisroel would survive—how they would one day be Zoche to Eretz Yisroel, and how they would avoid the fates of those who had been destroyed becaue of their Aveiros . HKBH answered this question by instructing him to perform the בְּרִית בֵּין הַבְּתָרִים, telling him that the Korbanos would protect us in all cases. This allayed Avrohom’s fears, he was now confident that his worst fears, שֶׁמָּא חַס וְשָׁלוֹם יִשְׂרָאֵל חוֹטְאִים לְפָנֶיךָ וְאַתָּה עוֹשֶׂה לָהֶם כְּדוֹר הַמַּבּוּל וּכְדוֹר הַפְּלַגָּה, would not be realized.

Hashem only showed Avrohom the Korbanos that came from animals, however, and not the Korban Mincha . This was meant to ensure Avrohom Avinu as well: the essence of the Korban Mincha , the commitment of our physical selves to HBKH, is a very lofty Madreigah . The Kohen Gadol can bring this Korban each day, but the average person might find this level out of his reach. If the Hashem had shown Avrohom the כַּפָּרָה of the עֲשִׂירִית הָאֵיפָה, it might have implied that our survival was based on this ideal, that the answer to בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה lie in out complete and total dedication to Avodas Hashem, both in Guf and Neshama.

This is not the case, however. Though we are of course responsible to commit as much of ourselves as possible to Avodas Hashem, this ideal is not the key to our survival. We must each strive to higher goals, to live the ideal of the Korban Mincha , but it was the other Korbanos , those that represent the Neshama, that were shown to Avrohom. It is these Korbanos , with their message, that ensure that the promises made to Avrohom Avinu , כִּי־אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ, endure.