Musar do Kapłańska 2:13

על כל קרבנך תקריב מלח . Rabbi Menachem HaBavli sees this requirement as analogous to the covenant which G–d is reported to have made with the waters of the oceans promising that they would be used for a sacrifice on the altar. Anyone who offers a sacrifice has to cause himself some physical discomfort. Just as salt sweetens the meat, i.e. makes it more palatable, so physical afflictions make his sacrifice of himself more palatable to G–d. Our sages in Berachot 7a expressed this idea when they said: "A single self inflicted pain has more beneficial effect on one's heart than many painful blows administered by outsiders."

The underlying secret dimension of the principle of the relationship of כלל to פרט is the principle governing the relationship of cause and effect, or Creator and creature. These relationships must not be reversed. It is interesting that the Talmud Chullin 133a, tells us that the 24 portions that have been assigned to the Priests are all based on the principle of כלל ופרט, and that he who observes the "covenant of the salt," is considered as having observed the principle of כלל ופרט, whereas he who fails to observe it is as if he had violated the principle of כלל ופרט. I have explained elsewhere the deeper meaning of the relationship of כלל and פרט. The 24 gifts that are assigned to the Priests correspond to the 24 books of the Bible. The Torah in its entirety (the 24 books of the Bible), is the soul of the Jewish nation, and the Priests represent the נשמה of that nation. The written Torah, with its six hundred thousand letters, represents the כלל, whereas the 24 books represent the פרט in that combination. The "covenant of salt," symbolises the attribute of "peace" of which Aaron was the foremost exponent, since he has been described by our sages as being an אוהב שלום ורודף שלום, a lover and active searcher for peace. (Avot 1,12) It is a well known fact that the "lower" waters complained about having been relegated from the "upper" waters [second day of Creation], and that in order to pacify them G–d ordered the ceremony of נסוך המים, the libations of waters which were offered on the altar during the festival of Tabernacles to compensate them (Numbers 29,16 et al). [Rabbi Eliyahu Mizrachi explains that salt is only congealed water, hence water and salt are viewed as identical. This helps explain the Rashi we quote in the next paragraph. Ed.] Rashi explains on Leviticus 2,13, that the salt which was offered with every sacrifice is an expression of this Covenant made between G–d and the "lower" waters which had been separated from their counterparts. Since all the ways of Torah are pleasantness (Proverbs 3,17), i.e. דרכיה דרכי נועם וכל נתיבותיה שלום, it is only natural that the Priests and the Levites were charged with instructing the people, i.e. יורו משפטיך ליעקב, ותורתך לישראל, "They shall teach Your social laws to Jacob, and Your Torah to Israel" (Deut. 33,10).

ועל כל קרבנך תקריב מלח . Salt represents the Covenant with your G–d, for salt is water which has become solid through being heated by fire. It alludes to the emanation מלכות. Although אסתר המלכה, Queen Esther, [a symbol of the emanation מלכות Ed.] had the חוט של חסד, thread of loving kindness (from the emanation חסד which represents the "upper” waters) extended to her, the fact remains that דינא דמלכותא דינא, that the preponderant emanation she was subject to was the emanation of דין, justice. The waters of this emanation are "salted" due to the power of the fire which has "burned" those waters. Salt as a symbol of the Covenant is the mystical dimension based on the emanation יסוד, which is in itself the אות הברית, symbol of the Covenant, as is well known to Kabbalists. שאור ודבש, yeast and honey, represent the כחות חיצוניות, negative forces in the universe, because yeast causes fermentation, whereas honey "sweetens” the חימוץ, i.e. strengthens the negative forces [because it makes sin appear palatable, enjoyable. Ed.]. Inasmuch as these two ingredients represent rebellion against G–d's commandments, they must not form part of any offering dedicated to G–d. The purpose of קרבן is to bring about a rapprochement between man and G–d. Yeast and honey are instruments which help to estrange man from G–d. It is clear that they cannot be part of any offering.