The following is a reworking of a piece I wrote a number of years ago.
Chametz & Honey: No. Salt: Yes
The entire second perek of Sefer Vayikra discusses the laws of menachot, flour offerings. In verses 11 through 13 the Torah presents some general halachot of menachot.
The following is a summary of the mitzvot the Rabbis derive from these verses:
Negative:
1) No offerings may be chametz (leavened).2) No offerings may be brought with fruit-honey.
Positive:
1) Every korban must be offered with salt.
The Rambam's Reason
What is the reason for these commandments? The Rambam maintains that the ta'am, reason, for most of the practices associated with korbanot, as well as many other mitzvot, is the Torah's desire to distance us from the practices of the idolaters. In the Moreh Nevuchim (III:46) he explains that the idolaters would use chametz and fruit-honey in their offerings to their gods. We do not do so because we wish to distance ourselves from their practices. Additionally, the Rambam explains, this is why korbanot (Vayikra 2:13) must be offered with salt: because the idolaters never used salt.
The Rambam’s explanation begs the question: why? Why did the idolaters use chametz and honey? And why did the idolaters never use salt?
The Ralbag's "Reason"
The Ralbag writes in his "To’elot" (meaning, lessons/benefits—in which he explains the lessons of each section of the Chumash) that he agrees with the ta'am given by the Rambam, but he has more to say. I will paraphrase the Ralbag's comments:
The ancients (before the Torah was given) believed that nature was random and they did not recognize that there is a Creator and everything has a cause. Because of this belief they thought that the products of their own craft were greater than anything in the natural world. Chametz and fruit-honey are artificial—they do not occur naturally. The Torah wants us to bring korbanot from our best products. Therefore, the Torah prohibits these artificial products to emphasize the superiority of the natural products of Hashem's Creation.
Let me risk elaborating: the idolater serves his god as a means to furthering his own designs, dreams and aspirations. He hopes that by currying favor with his god he will gain success. Sacrifice, for an idolater, is an opportunity to impress his deity—so of course he gives what he believes is the most impressive fruits of his labor (man-made products). But Hashem is not impressed by our gifts. The Torah’s vision of sacrifice has the exact opposite intention—the offering of korbanot is an opportunity to submit oneself to Hashem and marvel at the beauty of His Creation.
The Reason VS A Reason
According to Rambam and Ralbag (amongst many other Chakhamim, too numerous to list) when the Sages offer ta'amim for the chukei haTorah they are not attempting to give the reason for the mitzvah they are only attempting to give a reason. And many of these Sages believe that it is not just acceptable but fitting that we seek these reasons. As the Rambam writes at the end of Hilchot Temura:
Even though all the chukei haTorah [the korbanot are chukim] are g'zeirot (decrees)—as we explained at the end of Hilchot Me’ilah—it is fitting (ראוי) that we contemplate them. And for whatever you are able to give a ta'am (reason), give it a ta’am (reason)!
The "Reason" for Salt
This actually fits perfectly with the Ralbag’s explanation for why all korbanot had to be brought with salt. Here’s my translation/paraphrase of the Ralbag:
I think that there is a special benefit/lesson for the command to bring salt with all korbanot. Since salt prevents the decay/rotting that would occur as a result of all the flesh and fat and other things that were burned there. Additionally, this indicates that nothing in the sacrifices was without reason (ta’am). This metaphor can be seen in the book of Iyov in reference to things that his friends say that don’t have reason (ta’am) [that don’t make sense], “Shall bland food be eaten without salt!?” (Iyov 6:6)
To say it in my own words: flavor/salt is a metaphor for reason. The command to bring salt with all korbanot is meant to teach us that all the details of the korbanot have a reason. This works especially well in Hebrew because טעם means both flavor and reason.
In summary:
1. Not using honey and chametz teaches us that the korbanot are not meant to impress Hashem, they are to help us be impressed with Him.
2. Using salt teaches us that every detail of the korbanot has a reason.
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