"For Whom am I performing my actions - are they worthy at all as service before the Almighty? Where am I heading to?" the fitting response is, "מִנְחָה הִיא שְׁלוּחָה לַאדֹנִי" - "this is a gift sent to my Lord, my efforts are like the 'Mincha offering' and are surely cherished on High". Here, the Chidushei Harim cites the enlightening words of Chazal regarding the nature of the Korban Mincha.
Our Sages note by the parshah of Korban Mincha (ויקרא ב א), that the Torah uses the term נֶפֶשׁ - a soul - rather than אָדָם or אִישׁ which are usually used in the Torah when referring to an individual. This is because this korban is especially beloved by Hashem. The Mincha offering - which consists of a little flour, oil and an herb called 'levona' - is typically brought by a pauper who cannot afford more than that. Despite this appearing to be a very poor-quality offering, it is a large sacrifice for this individual, and is thus considered on High as if the person had actually sacrificed his soul for the sake of Heaven.
Similarly, the Torah uses the term מִנְחָה here to teach us that one should be confident in the knowledge that every little 'sacrifice' in his Avodas Hashem has tremendous value in Shomayim.
Finally, one may find himself bothered by the destructive question, posed by the Yetzer Hora: "Where am I heading to? How will I ever face Hashem?" for this, says the Chidushei Harim, we must find courage by the awareness that our constant battle with the mighty Yetzer Hora is extremely precious to the Ribono Shel Olam. This is hinted in the words לַאדֹנִי לְעֵשָׂו, which is also a reference to the Yetzer Hora. We solve the question, "for my lord Eisav - the Yetzer Hora who forcibly rules over us. Precisely because we have such as powerful evil inclination, every bit of overcoming it is exceedingly beloved to Hashem!"
Hashem is After Us
Those are the encouraging words of the great Rebbe, the Chidushei Harim, relayed by his forbear and successor, the Sefas Emes. Surly, the simple understanding of the Mishna remains unaltered; we must constantly remember our huge responsibility to our souls, and be well aware of 'where we're heading to'. However, this is only as long as it works the way it was intended, to be constructive in our avodas Hashem. As soon as it starts having a negative effect, causing destruction to our Torah and mitzvos, we must shift our focus to the interpretation of the Chidushei Harim.
The Sefas Emes adds to this idea, explaining the end of the pasuk cited above - וְהִנֵּה גַם הוּא אַחֲרֵינוּ - and behold he [Yaakov] himself is behind us. He uses it in reference to Hashem in this case. Namely, not only is our every effort greatly valued in Heaven, but even Hashem Himself is 'behind us'. This means, that when one does his bit to reach out to Him, he will merit Divine assistance and backing, which enables him to reach ever higher in his quest towards Him.
(שפת אמת וישלח תרלה ד"ה אא"ז מו"ר)
These words once again emphasize the idea above, that in order to merit Siyata d'Shmaya one must first exert himself a little bit. Once we take the first step in reaching out to Hashem, He will respond in kind, paving the way for us.
Miraculous Flight
Chazal recount a story which illustrates this idea beautifully. The great Tana, Rabbi Chaninah ben Dosah, once saw his villagers pledging and donating sacrifices to the Beis Hamikdash. Witnessing this, he said "everyone is bringing up offerings to Yerushalayim and I bring nothing?" he wished to bring something but did not have the means.
He went to the outskirts of the city and located a certain stone. He then chiselled it and smoothed its surface until it was fit to be used for the maintenance of the Beis Hamikdash. He wanted to take it up to Yerushalayim and donate it to the Beis Hamikdash. Due to its heavy weight, though, he was unable to transport it himself, so he requested local porters to carry it for him.