An impure person must not eat from sacrifices

This mitzvah prohibits one who is tamei (impure) from eating korbanot. While Mitzvah 396 dealt with meat that itself became impure, this commandment addresses the status of the eater. Rambam (Hilchot Bi’at Mikdash 3:15) rules that one who eats korbanot while impure is liable to karet.

Sefer HaChinuch (Mitzvah 460) explains that this prohibition reinforces the sanctity of the Temple service, ensuring that only those in ritual purity participate in eating holy meat. The Talmud (Pesachim 73a; Zevachim 32b) clarifies that impurity of the person is independent of the korban’s status. Rashi (Lev. 7:20) highlights the phrase “that soul shall be cut off,” noting the severity of this prohibition. Ramban explains that this mitzvah elevates holiness by excluding impurity from Hashem’s table.

Commentary & Classical Explanation:

• Rambam (Hilchot Bi’at Mikdash 3:15): Declares eating korbanot while impure incurs karet.
• Sefer HaChinuch (Mitzvah 460): Teaches this law preserves reverence and purity of service.
• Talmud (Pesachim 73a; Zevachim 32b): Discusses distinctions between tamei meat and tamei eater.
• Rashi (Lev. 7:20): Emphasizes the Torah’s severity, attaching karet to this violation.
• Ramban (Lev. 7:20): Explains this mitzvah shows korban eating is covenantal and must be pure.

Contrast with Eating Impure Sacrifices (Mitzvah 396):

• Mitzvah 396 forbids eating korban meat that became tamei. Mitzvah 397 forbids an impure person from eating korbanot even if the meat itself is pure.
• Rambam differentiates between tumat basar (impure meat) and tumat ha’adam (impure person).
• Talmud (Pesachim 73a) emphasizes that the two prohibitions are separate but equally severe.

Parallel to Entering the Mikdash Impure (Mitzvah 327):

• Just as an impure person cannot enter the Mikdash (Num. 5:3; Rambam Bi’at Mikdash 3:1), he also cannot eat sacred food.
• Talmud (Zevachim 32b) parallels the two prohibitions, teaching that purity is required for both presence and participation.
• Sefer HaChinuch (460) explains this elevates korban eating to the level of Temple service itself.