Former shaliach in Munich (2012-2013),
currently studying for a PhD in archaeology at Bar-Ilan University
Click for PDF
After the holidays, everything will be renewed
The weekdays will return and be renewed
The air, the dust, the rain, and the fire
You too, you too will be renewed
(“Renewal” – Naomi Shemer)
Our parasha presents two offerings that are intrinsically linked:
“This is the offering of Aharon and of his sons, which they shall offer to the Lord on the day when he is anointed; the tenth part of an efa of fine flour for a meal offering perpetual, half of it in the morning, and half of it at night […] And the priest of his sons that is anointed in his place shall offer it: it is a statute for ever to the Lord; it shall be wholly burnt”
According to the Sifra’s interpretations, these verses refer to two different types of offerings, which differ in both timing and form. The first, which is clearly indicated in the verses, is the Minchat Chavitin: twelve loaves, half of which are offered in the morning and half in the afternoon—together with the Korban Tamid. This offering is brought by the High Priest from his own assets.
The second offering, hinted at by the phrase “and his sons,” is the Minchat Chinuch—a tenth of an ephah of fine flour offered the first time a priest performs service. In theory, a priest could offer this mincha three times in one day: a new High Priest would offer the Minchat Chinuch of a regular priest, the Minchat Chinuch of a High Priest, and the Minchat Chavitin of each day (Rambam, Hilchot Klei HaMikdash 5:16).
The combination of both offerings in this passage highlights the tension between the fixed and the renewing: “on the day he is anointed” versus “perpetual” and “an eternal statute.” Each priest offers this mincha on his own day of inauguration, yet it is offered every day by the anointed priest.
The K’tav VeHaKabbalah (Leviticus 6:13) explains that this is in fact one and the same offering, and Aaron is simply commanded to offer it daily. The Netziv in Ha’amek Davar (ibid.) explains that the High Priest’s status is renewed daily—as he rises to greatness anew each day, with the changing family divisions serving in the Temple. In contrast, a regular priest’s status does not change after his appointment, except on rare occasions.
These insights are illuminated by a Midrash in Vayikra Rabbah (8:3) on these verses:
The Rabbis say: The offering of Aaron was as beloved before the Holy One blessed be He as the offering of the princes. Regarding the offering of the princes it is written: “This is the offering of Naḥshon ben Aminadav,” and here it is written: “This is the offering of Aaron.” Rabbi Berekhya said: The offering of Aaron was as beloved before the Holy One blessed be He as the twelve tribes. What is the source? “This [zeh]”: the numerical value of zeh is zayin – seven and heh – five; that is twelve.
The sages compare Aaron’s daily mincha to the special offerings brought by the tribal leaders during the dedication of the altar—a connection also hinted at by the number of loaves in the offering. This comparison emphasizes the need to bring renewal even to routine offerings.
This call for renewal was not limited to the Temple but extended to the halls of Torah study as well:
“That I command you this day”— they should not be in thine eyes as an antiquated royal decree which no one minds, but as one newly given which everyone gladly welcomes (see Rashi, Devarim 6:6).
Rashi, following the Midrash Tanna’im, uses a metaphor from daily Roman life: the emperor’s decrees were carved into public spaces or distributed in mass copies. A familiar decree could be ignored, while a new one always drew attention.
This demand for continual renewal is embedded throughout the religious experience: in the Temple service, in Torah learning, in mitzvah observance (see Rashi on Devarim 26:16), and even in the covenant with God: “Each day let it be in your eyes as though today you entered into a covenant with Him” (Rashi on Devarim 27:9).
As we reach the season of Korban Pesach, which marks the annual renewal of our covenant with God, we are called to look again at the familiar elements of our religious lives with fresh eyes—to find our new path within the tangle of frameworks, be they religious, familial, or political, some of which may have become stagnant.From this mindset, may we merit the blessing of the One who “renews daily the work of creation,” to illuminate us with new light.
For comments: 112358alex.k.s@gmail.com
