LEV22 Bring the flour offering according to its law. The minchah offering is made of various flours. It is not an animal offering. As explained earlier (Mitzvah 95 [i.e., Exodus 25:8 - AJL]), man is physically not very different from animals. As a result, when a man sins and offers an animal for atonement, he sees a body similar to his being burned. The sight makes him take to heart that if he continues to sin and does not put his unique human intelligence in control of his actions, then that which happened to the animal could happen to him. He sees the animal’s body consumed in flames, so he is moved to subdue his animal urges and avoid sin lest his soul be consumed. He realizes that the animal aspect of his being is the source of his failing. Although a flour offering is not an animal, bringing this offering also helps a person to subdue his animal desires, for some of his monetary assets are burned and destroyed before his eyes. Nevertheless, the imagery of an animal offering is considerably stronger. In terms of its monetary value and its effect on the person who brings it, the flour offering is “smaller” than an animal offering. For this reason, it is called a minchah, for “minchah” means “gift” (see Bereishis 33:10). More often than not, people give small gifts, not large ones. In addition, many flour offerings are voluntary, so by their nature they are “gifts.”

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LEV23 (Continued from [[GEN296]] Genesis 2:18 alone GATES 422-3). The word vahafitisa ["that you grind"] is the same as vahafitosa, in the verb form of hasibosa (Rabbeinu Yonah understand the root of vahafitisa (והפתית) to be פתת (see this verse). Since the second and third letter of the root are identical (ת), the active verb form would usually be vahafitosa (והפתות), just like savav (סבב) becomes hasibosa (הסבות; see Yechezkel 7:22). The meaning is: with your lips you grind up his face -- as a result of his extreme embarrassment (Rabbeinu Yonah in his commentary to Mishlei explains that this is similar to (Yeshayahu 3:15), "You grind up the faces of the poor" (by belittling them -- Rashi) -- by exposing his hidden sin. Subsequent to this [Shlomo] said, "Do not say,' As he has done to me I will do to him'"--if he has exposed your sin, do not take revenge or bear a grudge, by doing to him what he has done to you. This is a highly regarded moral rule and a fundamental principle in fearing Hashem. If the sinner has no fear before God, such as one who divests himself of the yoke of the Kingdom of Heaven and is not heedful of [even] one sin that is publicly acknowledged to be a sin, it is permissible to shame and denigrate him. This is what our Sages said (Bava Metzia 59a): "'You shall not abuse your fellowman" (Vayikra 25:17) -- do not verbally abuse one who is your fellowman in Torah and mitzvos; but one who shows no concern for God's word, it is permissible to shame him over his activities, to publicize his abominations, and to ridicule him. They also say (Yoma 86b) , "Charlatans should be exposed in public, ("evildoers who pretend that they are righteous" (Rashi) to prevent the desecration of Hashem's name. But if one by chance occurrence succumbs to sin, when most of his days his way is to guard himself from sin, then he may not expose his sin, as we have explained. (Continued at [[NUM223]] Numbers 17:3 sinned GATES 425).

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LEV24 Do not bring leaven or honey on the Altar. Every offering is meant to create an impression upon the one who brings it. He should look at what is done to the offering and draw a parallel to himself. Leaven causes dough to rise, but the process takes a lot of time. By commanding us not to offer leaven upon the Altar, the Torah alludes to us that for proper service of the Holy One, a person must distance himself from slowness, laziness and delay. A true servant of Hashem must perform mitzvos without delay, with alacrity and diligence. By commanding us not to offer honey upon the Altar, the Torah alludes to us that we should not pursue sweets and sumptuous foods, lest we become base pleasure-seekers who constantly overindulge. Rather we should eat nutritious, healthy foods, not just for enjoyment but for the sake of our physical well-being. Another reason is that leaven causes dough to rise, an allusion to haughtiness. Similarly, honey when boiled raises up foam, an illusion to anger. By forbidding us to bring leaven and honey on the Altar, the Torah alludes to us that in the eyes of Hashem, haughtiness and anger are abominations. The Ramban writes that since the offerings are to help us find favor in the eyes of Hashem, they cannot contain components that bring about drastic change in the other components. Leaven causes dough to rise. Honey, due to its extremely sweet taste, has a drastic sweetening effect on other foods with which it is mixed. Hashem wants evenness, not extremes. Our Sages teach that He created the world with His attribute of Mercy blended together with His attribute of justice.

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LEV26 Put salt on offerings. For the sake of rectifying the soul of the person who brings the offering, Hashem commands that offerings be of things that people value and enjoy, which includes that they have a pleasant and appealing taste. On animal offerings there must be salt, for meat without salt is much less tasty. If meat placed on the Altar as an offering is just as tasty as meat that people eat, the owner's heart and soul will be more influenced than if the meat is less tasty. Salt alludes to another matter. Just as salt, a preservative, keeps meat and other foods from spoiling and being destroyed, bringing an offering preserves one’s soul and enables it to live on forever.

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LEV25 Don Isaac Abarbanel … points out that … the word b'rith (covenant) denotes the contractual commitment into which the people Israel and the Almighty mutually entered: Israel undertakes to uphold the Torah and observe his precepts, all the Almighty promises to protect His people and reward it with Messianic fulfillment and life in the world-to-come.… In regard to the sacrifices on the altar (kodashim) we are told, "With all your offerings you shall offer salt" [this verse] and further, "It is a covenant of salt forever before the Lord , for you and for your offspring with you." (Numbers 18:19). Salt is a preservative and is it self not subject to decay; it thus symbolizes the enduring nature of the people Israel's relationship to God.

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LEV27 Jewish law instructs us that a successful charity drive is not, as is so often the case today, simply determined by the amount raised or the percentage gained over previous efforts. Not only recipients, but potential donors as well may require our attention. The fund administrators must exercise their Jewish hearts and head to protect manic types from giving away so much that they soon need charity themselves. When we know that someone of means has fallen upon hard times, we must, most gingerly, preserve their dignity. Giving tzedakah may be structured by Jewish law, but we must never forget that it operates as an instrument of Jewish compassion. Anyone who wants to acquire some merit for himself should suppress his urge-to-do-evil and become open-handed, remembering that any act which is done for Heaven's sake should be both good and beautiful. If someone builds a synagogue, let it be more lovely than one's own home. If someone feeds the starving, let him feed him from the best and sweetest that is on his table. If he clothes the naked, let him clothe him with the most exquisite of his clothes. And if he dedicates something to God's service, then let it be among the most beautiful of his possessions, as the text says, "All the choicest is for Adonai" [this verse] Shulchan Arukh, Yoreh Deah, 248.10. Here is one of those laws that is an idea we reach for, not an everyday regulation to be followed in detail. It rightly calls on us to strive for our highest goals. For a code of religious practice should set its sights higher than those social regulations associated with administering a secular group, which must focus on the least common denominator of acceptable custom. And this means a continual reaching, not just for the better, but for the best.

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LEV28 See [[DEUT1633]] Deuteronomy 30:19 life BLOCH 241-2

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LEV29 In today's modern society, if a person does something "wrong" by accident, without specific intent, that person is usually given a reprieve and is not looked down upon. However, Judaism does not quite view the person in the same manner. If a person commits a sin "by accident," i.e., without intent, but it could have been prevented if he had been paying closer attention, then this person is viewed as a sinner in Judaism. Though not as guilty as an intentional sinner, this person has to bring a sin offering (in Temple times), for example, for his Shogeg, an accidental sin (and this sin is often ascribed in the Torah to a Jewish leader) [this and next verse]. If a Jew accidentally kill someone (when a little more sensitivity might have prevented the action), then this person is "punished" by being banished to a city of refuge until the High Priest dies (Numbers 35:11).

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LEV30 The Great Sanhedrin shall bring an offering when its incorrect ruling causes the entire congregation to sin. If the great Sanhedrin incorrectly rules regarding an offense whose punishment is “cutting off” of the soul (kares), and thereby they cause the majority of the congregation to sin unwittingly, the Sanhedrin must bring an offering. As stated, offerings are meant to help us in the task of subduing our animal urges and to strengthen us to follow the dictates of our unique and intelligent soul. Accordingly, when our nation’s wise men err, obviously because a weakness of the intellect, they must perform an act that will promote a strengthening of intelligence and restoration of its control and dominance. They are commanded to come to the Beis HaMikdash, a place for inspiring the mind, and they must bring an offering there. Thereby, they will reflect upon the baseness of the animal part of them that caused them to stray, as opposed to the greatness and importance of the soul and its truthful and pure intelligence. Afterwards, they will be more careful regarding all of their rulings.

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LEV31 What is intended by "asher?" R. Yochanan b. Zakkai said: Fortunate ["ashrei"] is the generation whose leader brings a sacrifice for his unwitting sins (Horiyoth 10b).

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