Musar for Menachot 109:11
<big><strong>גמ׳</strong></big> מנא הני מילי אמר ריש לקיש דאמר קרא (ויקרא ו, י) לא תאפה חמץ חלקם אפילו חלקם לא תאפה חמץ
IF ONE ALLOWED THE REMAINDER<span class="x" onmousemove="('comment',' I.e., what is left of the meal-offering after the handful has been taken out.');"><sup>9</sup></span> TO BECOME LEAVENED ONE TRANSGRESSES A PROHIBITION, FOR IT IS WRITTEN, NO MEAL-OFFERING WHICH YE SHALL BRING UNTO THE LORD SHALL BE MADE LEAVENED.<span class="x" onmousemove="('comment',' Lev. II, 11. The prohibition of this verse refers to the meal-offering as a whole, i.e., before the taking out of the handful. That the remainder must not be leavened is derived from another verse; v. Gemara, infra.');"><sup>10</sup></span>
Shenei Luchot HaBerit
לא תאפה חמץ . The prohibition to bake the part of the מנחה set aside for consumption by the priests as leavened dough which is derived from 6,9 is rooted in the above mentioned principle of אין קטיגור נעשה סניגור, that the advocate for the prosecution cannot also act as counsel for the defense. The offering which symbolized the sin must be totally burned without it being allowed an opportunity to develop mildew, etc., which could be the case while the dough rises before being baked. Hence the Torah insists that all of the dough be baked only as Matzah i.e. unleavened bread or cake. Traditionally we equate Chametz with the accuser. Thus far Rabbi Menachem Habavli.
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