Parshas Vayikra introduces us to the various sacrifices that were offered in the Mishkan, one of which is the korban mincha [meal-offering]. Because the korban mincha is the only offering in which the term nefesh [soul] is used, the Medrash (Koheles Rabbah 4:6) explains that its function is to effect kaparah [atonement] and help the nefesh of the person who brings it find favor in Hashem’s eyes. However, in contrast to all other sacrifices whose precise purpose is spelled out in the Gemara, nowhere do Chazal clarify for what specific sins the meal-offering was brought to receive forgiveness.
Based on an analysis of several pasukim in which the word “mincha” appears, the Netziv posits that a korban mincha was brought by a person who needed kaparah for transgressions rooted in negative middos [character traits], such as depression, jealousy, and anger, and the meal-offering atoned for the underlying middos that caused him to sin. For example, the Navi testifies (Shmuel 1 18:10-11) that Shaul pursued and tried to kill Dovid because he was overtaken by a spirit of depression and anger.
Accordingly, when Dovid confronted Shaul, he told him (Shmuel 1 26:19): אם ד' הסיתך בי ירח מנחה – “If Hashem has incited you against me, He will be appeased by a mincha.”
Why did Dovid specifically mention this type of offering? Since he recognized that Shaul’s actions were rooted in depression, Dovid intimated that he should bring a korban mincha to rectify his actions.
When Korach and his followers challenged Moshe’s legitimacy, Moshe beseeched Hashem (Bamidbar 16:15): אל תפן אל מנחתם - “Do not turn to their meal-offering.” What is the connection between Korach and a korban mincha? The Netziv explains that if Korach’s rebellion was merely motivated by jealousy, he would not have warranted the unprecedented punishment of being miraculously swallowed up by the earth. Moshe stressed that Korach’s actions did not emanate from any negative middos, but from his heretical belief that he was entitled to challenge Hashem’s judgment, and for this reason, he asked Hashem not to allow a simple meal-offering to excuse and atone for their wrongdoing.
Similarly, in the Haftorah that is read on the Shabbos before Tisha B’Av, the navi Yeshaya tells the Jewish people (Yeshaya 1:13), “Do not bring your worthless meal-offerings any longer.” Why did he single out this type of offering? Yeshaya was rebuking his contemporaries for bringing meal-offerings to imply that their misdeeds were caused by bad middos, when in reality, they were due to a crooked and corrupt worldview that caused them to sin intentionally. Thus, he told them that bringing a korban mincha was a waste of time, for it could not atone for the true root cause of their wrongdoing.
The Netziv adds that there are four different types of meal-offerings: the flour offering, the offering of baked loaves and wafers, the machavas [pan] offering, and the marcheshes [deep-fried] offering. These four categories correspond to the four primary negative middos that are the roots of sin: anger, lust, frivolity, and depression. Rav Yisroel Reisman suggests that the Netziv’s insight also explains the prohibition (Vayikra 2:11) against a korban mincha including any chometz.
Although chometz was permitted in some offerings such as the Korban Todah [thanksgiving-offering] and the Shtei HaLechem [two loaves of bread offered on Shavuos], it was forbidden to allow any part of an individual meal-offering to be chometz. Since chometz represents arrogance, it would be counterproductive to bring an offering to atone for negative character traits that itself contains a symbol of haughtiness, and therefore the Torah expressly prohibits it. (R’ Ozer Alport)
