כל המנחות באות מצה

The topic of these dafin is kol hamenachos bais matzah. As we mentioned many times, it's very much dover b'itai matzah from the standpoint of and of course on Pesach there's a mitzvah to eat matzah, there's an issur to eat chametz, not even allowed to have chametz in your house. There's a lav of buy your own, buy your matzah, there's a mitzvah of assei of tashbisu. So really the inyan of the yom are very much mirrors the sugias over here in Maseches Menachos and I think it's kedai to be marchiv the inyan of kol hamenachos bais matzah specifically as it intersects with the inyan of the yom. So just as a hakdama we'll start the way today and Hashem there'll be a part two and a part three. This is not something that we can do al regel achas. So the Torah says many times kol hamenachos bais matzah. The Torah doesn't say why. Like most mitzvos the ta'amei mitzvah are not mentioned before in the Torah. So why is it that the korban mincha had to be matzah? Why is it that there's two lavin lo yisa'aseh and lo yisa'aseh when it comes to preparing the korban mincha in a state of chametz? If you take a look at the Ramban al haTorah in Parshas Vayikra it's in perek bais pasuk yud bais. Says the Ramban ta'am you're not allowed to put soar and vash on the mizbei'ach and more specifically the reason the korban mincha which is made of carbs couldn't be in a state of soar, it couldn't be in a state of chametz. You talkin says the Ramban it it's probable, it's plausible, it makes sense that the pshet is based on what the Rambam said in the Moreh. Amar the Rambam said shmatza b'sifreihem. He found in their books. So [snorts] who's them? Right? Who's their? He's referring to the pagans. He's referring to the avodah zarah that we've spoken a lot about most recently in the Chumash here in Parshas Bo. She [snorts] hamini koilel avodah zarah that the custom amongst the avodah zarah was lahakriv kol minchos min chametz that every time they would bring a mincha they would make sure it was chametz. Ulo oreh hadvash b'chol korban assei. Additionally they would mix honey together with their korbanos. Filochein said the Rambam in the Moreh assur migvaya. So the reason the Torah said that this is not going to be okay. So says the Ramban it's yitochen [laughter] that the reason there's a lav of chametz when it comes to the minchos, the reason the Torah says ki chol se'or v'chol hadvash lo tishtachu men isha l'Hashem it's probably based on what the Rambam writes in the Moreh that he saw by the pagans, by the tzavim and that is that they were makpid that their mincha always was chametz and had se'or and particularly had dvash as well. Filochein assur migvaya. Uk'she says the Ramban amru Chazal b'matzeiva. We find Chazal said this regarding the matzeiva. So we know that once upon a time there was a mizbei'ach and there was a matzeiva. Sh'hois nifrad as b'mei avos. It was the go-to way to bring a korban in the times of the avos. Avodah achas sonei Hashem. But then Hakadosh Baruch Hu hated it, he despised it mipnei she'hu avodah zarah because it became very much a ritual of the avodah zarah. K'mo she'amar the pasuk says asher sonei Hashem Elokecha. Says the Ramban I think in the same vein that's why the Torah says ki chol se'or v'chol hadvash lo tishtachu men isha l'Hashem. That's [snorts] why there's such a k'peida of kol hamenachos bais matzah. Now this Rambam that the Ramban is referencing is the Rambam in chelek gimmel perek mem vov in the Moreh. That's the Rambam where the Rambam talks about ta'amei korbanos b'arichus gedolah. The Rambam over there says an unbelievable chiddush. The Rambam says that the whole reason we have seder kodashim, the whole reason we have a teres kohanim is because the Yidden in Mitzrayim were ovdei avodah zarah. Halalu ovdei avodah zarah v'halalu ovdei avodah zarah. And it's because the Yidden were steeped in avodah zarah and the Eibishter wanted to be merachek them, he wanted to distance them from that terrible terrible way of life. So the Eibishter did was he gave the Yidden a parsha of korbanos and all the dikdukei halachos of the parsha of korbanos are 180 degrees, they're the antithesis of the avodah zarah that they were accustomed to when they were in Mitzrayim. And the Rambam goes on chapter and verse to explain every dover gadol and dover katon in the world of kodashim based on this inyan that it's all lo heitz min ribon shel tipshin v'rishon. It's all coming to try to eradicate this idea that the Yidden were once steeped in avodah zarah. Right? The Rambam says that the avodah zarah they used to worship the shor, the kesef and the eitz. It's for that reason we take the shor, the kesef and the eitz and we use it as the sacrificial lambs. Okay? We use it to worship the Melech Malchei Hamlachim Hakadosh Baruch Hu. Filochein filochein one of the things that the Rambam says toich d'vorav is this inyan. He says I'll read it inside. Bikivan she'ovdei avodah zarah lo hayu makrivim lechem she'eino chametz they herbu lahakriv d'vorim mesukim ul'garel es korbanoseihem b'dvash k'mefursam b'sifreihem she'eitz ya'anteiv l'cha. The sifrei that I've already referenced filochein lo yiti matzei melach b'av echad mikorbanoseihem. Lochein assur Yisrael lahakriv kol se'or v'chol hadvash. V'tzivah he adds to the salt This is the Rambam that the Ramban is quoting in Parshas Vayikra and he says it's yitochen shuk divrei haRav Moreh Nevuchim. Why is this a pella this Rambam? It's because everybody knows we've mentioned this so many times that the Ramban right in the beginning of Vayikra quotes this Rambam and he says d'vorim shel assur l'shom'on regarding the Rambam. Right? Amar Rav Moreh Nevuchim ki ta'amei korbanos v'chulu v'chulu [laughter] and he says v'hinei heim divrei havai. It's stusim he says about this Rambam. Ya'asu shulchan Hashem megul. He's making the table of Hakadosh Baruch Hu, the mizbei'ach, megul, he's making it disgusting. He goes on with leshonos again. The Ramban was sharp sometimes against the Rambam, against the Moreh b'frat, [laughter] but to say leshonos like this, right? You you'll never find any precedent for this. There's no tzushtel to this. The Ramban very very much didn't like the Rambam's understanding of ta'amei korbanos. We've mentioned over the years many times that the Chasam Sofer says the Gemara says kol kohein she'eino modeh b'avodah ein lo chelek b'avodah. And the Chasam Sofer says you know what it means? Any kohein that believes ta'amei korbanos the Rambam says it in the Moreh ein lo chelek b'avodah. I the Rambam said it. So the Chasam Sofer goes he brings from the Chasam Sofer d'varim atikin v'ein kan amakum. But I just thought this was so interesting that the Ramban who took such umbrage to this Rambam in the Moreh, he said I have no eitzah over here. I think I have to tap it at least as relates to this detail of why kol hamenachos bais matzah. I think it must be related to this Rambam which again I'm not comfortable with at all but at the same time I don't have another eitzah. Yitochen sach the Ramban it's yitochen it's yitochen shuk divrei haRav Moreh Nevuchim. By the way you see also how excuse the pun but you know sometimes when a someone like the Ramban goes fire and brimstone you have to take it with a grain of salt. Right? That's the pun. You see it clearly because divrei havai and then eight pages later the Ramban's quoting and he's extrapolating something from this Rambam. As much as he said the leshonos of divrei havai he's talking about the Rambam. Right? Asher b'Moshe l'Moshe lo kam k'Moshe. That's who he's talking about. I think it's a little bit of a clinic in understanding sometimes what it's made >> [snorts] >> than a Ramban gadol b'Yisrael says divrei havai. Again something that needs to be taken in somewhat moderation.