In Parshat Tzav, the Torah (Vayikra 6:13) intriguingly introduces and defines the minchat chavitin as the quintessential korban of Aharon and his progeny - "zeh korban Aharon u-banav" (based upon the cantillation) - before proceeding to specify the content and timing of the offering ("asher yakrivu la-Hashem be-yom himasach oto asirit ha-eifah solet minchah tamid, machzitah ba-boker u-machzitah ba-erev"). Consistent with this subtle emphasis, after establishing that this kehunah-defining minchah is completely consumed on the alter (6:15- "ve-hakohen hamashiach tachtav mibanav yaaseh otah chok olam la-Hashem kalil taktar"), the Torah (6:16) articulates the principle that all minchot kohen, like the aforementioned quintessential chavitin, are exclusively designated to Hashem - "ve-kol minchat kohen kalil tehiyeh lo tei-achel"!
The symbolic and paradigmatic dimensions of this kohen-korban invite further scrutiny. A rigorous examination of the singular halachot and features of the minchat chavitin would certainly provide indispensable insight into the character of keter kehunah, particularly regarding the role and unique status of the kohen gadol. We will focus briefly on one particular facet. An analysis of the pesukim and rabbinic literature (Menachot 51b and Sifrei ad loc, also discussed by Rashi, Ramban and other commentaries) reveal the remarkable fact that the phrase "korban Aharon u-banav beyom himashach oto" is intentionally ambiguous in order to convey two distinct applications. The minchat chavitin that is offered in two sessions by the kohen gadol every day (and that opens Rambam's discussion of Menachot - Hilchos Maaseh Korbonot 13:1-2) is identical with the minchat chinuch brought once in a lifetime as a complete isaron upon the initiation of every kohen into the avodah.
The fact that the Torah' employed this striking device to communicate the respective independent korbanot obligations of the kohen gadol and the initiate-kohen hedyot reinforces the conclusion that the mostly identical configuration of the offerings is itself significant. While some Geonim (Behag and R. Saadia Gaon) count the two menachot separately in their enumeration of the mitzvot, and there are sources (see Sifrei ad loc and the discussion of Mishneh le-Melech, Hilchot Maaseh Hakorbanot, ch. 13) that support the conclusion that there are minute discrepancies in the ingredients or mode of preparation of these menachot, these views are exceptional.
The predominant stance of the Rishonim (Rambam, Sefer ha-Chinuch etc.) is that the minchat chavitin and minchat chinuch represent a single mitzvah, notwithstanding some differences in implementation. [Even R. Saadia renders "bayom himashach oto" also as "miyom" to integrate the two themes. Rambam (Hilchot Klei ha-Mikdash 5:16) formulates the various offerings-obligations (initiation of kehunah, initiation of kehunah gedolah, and daily kohen gadol chavitin offering) as one: "u-shelashtan ke-achat".] This despite the apparently glaring differences of stature, timing, and circumstances. The minchat chinuch is a singular event in the career and history of every kohen, one that marks a transition, his full initiation into the avodah. The daily minchat chavitin, alongside the once-yearly avodat Yom Hakippurim ("achat bashanah", as formulated twice in Achrei Mot and once in Tetzave), constitutes the obligatory avodah of the "kohen ha-gadol me-ehav", who alone has risen to the pinnacle of the keter kehunah. The protocol of offering two halves of a single korbon (see Rambam and Ra'avad - Hilchot Ma'aseh Hakorbonot 13:4 ) one almost at the onset and the other close to the culmination of every single day in the mikdash further underscores the theme of the kohen gadol's constancy and consistency, sharply contrasting with the single initiating minchat chinuch of the kohen hedyot.
Upon reflection, however, the implications of this parallel-opposite phenomenon are evident and profound. The two themes are, in fact, mutually enhancing. The initiation of any kohen into the avodah is predicated upon the assumption and accompanied by the aspiration that he be fully committed to the demands and to the ethos of the avodah, and by extension, to the principle of "kulo la-Hashem" that defined the first kohen and kohen gadol, the paradigm who is the focus both of the Torah's presentation of avodat Yom Hakippurim in Achrei Mot and the daily minchat chavitin, here in Tzav - Aharon ha-Kohen. [The perspective that Moshe Rabbeinu actually initiated the kehunah gedolah, a prominent view in Chazal, is fully consistent with this approach. I have explored this previously in an essay on the miluim transition.] He personally may never reach the pinnacle of "ha-kohen ha-gadol mei-ehav", but every kohen's initiation minchah links him to this all-consuming principle.
Indeed, this explains why the minchat chinuch-chavitin is the quintessential kohen-korban, and why it must be "kalil taktar", completely consumed by the mizbeach, an expression of absolute commitment and devotion. Moreover, the principle that underpins the chavitin-chinuch dictates that any minchat kohen demands "kulo la-Hashem", "vekol minchat kohen kalil tihiyeh lo teiachel." Within the parameters of his own obligations, opportunities and actual service, the initiate is to emulate the veteran and venerable kohen gadol himself in his efforts to maximize this ideal. He does not practice "u-min ha-mikdash lo yetze" and other manifestations of an exclusive spiritual focus reserved only for the kohen gadol. However, by sharing once in a lifetime at the onset of his service the korban that every day and all through the day (by means of the two half offerings) crystallizes the kohen gadol's continuous, consistent and all-consuming service, he attaches himself- substantively and symbolically - to this spiritually ambitious, seemingly unattainable theme.
At the same time, the Kohen Gadol's ethos and mission is immeasurably enriched by virtue of his daily korban chavitin's association with the initiates one-time minchat chinuch. Both the spiritual intensity of a life defined by the aspiration of "kulo kalil" and "lifnai ve-lifnim", and the daily rigor of minchat chavitin pose formidable challenges to the kohen gadol persona. He must guard against the danger of spiritual burn-out, being overwhelmed by both his efforts to reliably embody "kulo la-Hashem" and his responsibility to Klal Yisrael ("shluchei de-Rachmana u-sheluchei didei"), as well as the hazard of routinization. The overlap of his twice-daily chavitin avodah with the once-in -a-lifetime minchat chinuch ensures that his all-pervasive service and consuming commitment are always suffused with feelings of excitement, opportunity and a sense of wonder reminiscent of a fledgling kohen ha-oved, initiating his avodah career also inspired by the very persona of the kohen gadol. The kohen gadol's minchat chavitin protocol, as well as the minchat chinuch's enhancement of the kohen gadol's own mission further justifies the stature of this dual korban as the quintessential and defining "korban Aharon u-banav", as well as the precedent for all minchat kohen - "ve-kol minchat kohen kalil tiheyeh lo tei'acchel".
The kohen gadol is a model and inspiration to the kohen hedyot in much the same way that keter kehunah is an avodat Hashem model for all of Am Yisrael. Though avodat kehunah is technically restricted, it is a spiritually specialized prerogative, the motif of spiritual excellence and consuming dedication is relevant to each and every member of Klal Yisrael. [Rambam (end of Hilchos Shemitah) famously elaborates this theme regarding all of Shevet Levi.] The moniker "mamlechet kohanim ve-goy kadosh" reflects this axiomatic truth. The important integrated dialectic of the minchat chavitin-minchat chinuch is a relevant paradigm to every member of Klal Yisrael.