In its discussion of the Korban Minha (flour offering), the Torah commands in Parashat Sav (Vayikra 6:10) that the Kohanim may not bake their portion of the sacrifice into Hametz. When a Minha is offered, a handful is placed on the altar, and the rest is eaten by the Kohanim, but they must eat the flour as Masa; they may not prepare it as Hametz. Accordingly, the Mishna states in Masechet Menahot (55) that one who bakes the Minha into Hametz violates this Biblical command and is liable to Malkut. Even if one person baked the Minha as Hametz in violation of this command, and then someone else baked it again, the second person violates this prohibition (“Mehametz Ahar Mehametz”). This prohibition applies only to a Minha Keshera – meaning, a Minha offering which is permissible for consumption. If, however, a Minha has, for whatever reason, become invalid for consumption, one does not transgress this command by baking it as Hametz. This prohibition applies to the portion of the Minha eaten by the Kohanim. If the Kohen offers the Kometz (handful) on the altar and makes it Hametz there, he does not violate this command. Even non-Kohanim are bound by this prohibition. Any man or woman who bakes the Minha as Hametz transgresses this command and is liable to Malkut. The question arises as to why the Torah forbids baking the Minha as Hametz, but does not forbid eating it with honey or other sweet foods. Earlier, the Torah forbade offering on the altar two types of food products – Hametz, and sweet foods. Yet, when it comes to the consumption of the Minha, the Torah forbids turning it into Hametz, but does not forbid eating it with sweet food products. The answer might emerge from the Sefer Ha’hinuch’s analysis of the prohibition against offering Hametz or honey on the altar. He explains that Hametz symbolizes arrogance – as the dough rises when it ferments, representing haughtiness – and also symbolizes laziness, as dough becomes Hametz when it is inactive, and not being handled. Sweet foods, the Sefer Ha’hinuch writes, represent excessive indulgence in physical enjoyment. These products are forbidden on the altar to teach us of the need to avoid these qualities – arrogance, laziness, and overindulgence. On this basis, we can perhaps understand why the Torah permits eating the Minha with sweet foods, while forbidding eating it as Hametz. Arrogance and laziness have no place whatsoever in the life of a Torah Jew; they are never acceptable. Indulgence in physical enjoyment, however, is acceptable when it is done in the framework of a Misva. On Shabbat and Yom Tob, for example, it is a Misva to enjoy delicacies and beverages. There are other occasions, too, when a festive meal is eaten in fulfillment of a Misva. And thus the Torah allows the Kohanim to eat the Korban Minha with honey and other sweet foods, indicating that in the context of Misvot, physical enjoyment is acceptable, notwithstanding the importance of generally exercising restraint and moderation in our pursuit of physical delights. Hametz, however, is forbidden even when eating the Minha, because the qualities it represents – arrogance and laziness – are unacceptable in any contexts.