Although we were introduced to the various offerings in the Mishkan as outlined in the portion of Vayikra, this week in Tzav many other details are added.

In one striking contrast, in last week's reading it describes all the various sacrifices but omits what should be done to the components of the offerings that were not consumed on the altar. It is only this week that we learn who should eat those leftovers.

Only regarding the Minchah — the meal-offering, does the Torah tells us already in Vayikra that after burning the Kometz — the threefingersful that was scooped from the larger volume of the Minchah, is the remnant of the meal-offering to be eaten by the Kohanim.

Another distinction between the Minchah and the other animal or bird offerings is the fact that only regarding the remnant of the Minchah that is consumed by the Kohanim does the G-d assert 'I have presented it as a share מאשי ד' — from My fire-offerings'. (ויקרא ו י)

The other sacrifices such as the sin-offering and the guilt-offering, which had its fats similarly burnt on the altar, with the remnant left to be eaten by the Kohanim, it simply states regarding this leftover meat, 'it should be eaten', leaving out its description of being a share presented to the Kohanim 'from the fire'.

The Netziv as well as Reb Meir Simcha of Dvinsk observe from this anomaly, that evidently the Kohanim partaking from that which was left over from the Kometz which 'went on the fire', is associated as an integral part of that burning activity, and not merely a secondary directive to simply eat the remnants. 

It is for that reason the Torah described the eating of the remnant in the previous portion that depicts the activities critical and integral to the 'offering' itself, not just an added detail as to how we treat the remnants.

These portions are always read in the proximity of Pesach in a regular year.

The meal-offerings share a bond with this Yom Tov as they both share the prohibition of allowing this meal product to become Chometz — leaven.

The Torah when discussing the voluntary offering of meal portrays it as ונפש — and a 'soul' [person] offers a meal-offering', since it is often brought by an עני — the poor man who has nothing substantial to offer but his 'soul'.

The Matzah we eat on Pesach is like the מנחת עני — the poor man's meal-offering, as the Torah instructs us 'You shall not eat leavened bread… you shall eat matzos… לחם עוני — bread of affliction… (דברים טז כג)

Is this coincidental?

A Mincha may not be infiltrated by שאור — yeast, or דבש, honey-like nectar. They are the enemy of a meal-offering.

Matzah must be free of leaven, and flour kneaded with honey or the like is equally disqualified as מצה עשירה — enriched matzah.

The Zohar says the 'heads' of the seventy nations are Esav/Edom who corresponds to Yeast, and Yishmael, who corresponds to honey.

Might there be relevance to the situation we face as a nation exposed to the negative influences of western culture and its values, and the incarnation of Amalek in the face of Islam and its followers who seek our total eradication?

Please join me on Shabbos Hagodol in a fascinating journey from the days of our patriarchs, through the sojourn in Egypt, and continuing through the four exiles, and our hoped for redemption from the assault against our very souls and existence today.

באהבה,

צבי יהודה טייכמאן