Not to eat from sacrifices which became impure
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This Mitzvah's Summary
It is forbidden to eat sacrificial meat that has become tamei (impure).
This mitzvah forbids eating the meat of korbanot that became impure through contact with tumah (ritual impurity). Instead of being consumed, the meat must be burned. Rambam (Hilchot Pesulei HaMukdashin 19:1) rules that eating such meat incurs lashes.
Sefer HaChinuch (Mitzvah 459) teaches that the Torah demands sanctity in korbanot not only in offering but also in their handling and consumption. Eating impure korbanot profanes Hashem’s holy service. The Talmud (Pesachim 24a; Zevachim 34b) identifies multiple sources of tumah that can invalidate korban meat, such as contact with sheratzim or human impurity. Rashi (Lev. 7:19) highlights that the requirement to burn impure sacrificial meat demonstrates that once holiness is corrupted, it cannot be restored. Ramban explains that this mitzvah preserves the awe and dignity of the Mikdash, where service must remain untainted.
Commentary & Classical Explanation:
- Rambam (Pesulei HaMukdashin 19:1): Forbids eating korbanot that became tamei; requires burning instead.
- Sefer HaChinuch (Mitzvah 459): Emphasizes that this mitzvah ensures the sanctity of holy food.
- Talmud (Pesachim 24a; Zevachim 34b): Discusses laws of tumah in korbanot and liability for eating them.
- Rashi (Lev. 7:19): Notes that burning tamei meat highlights irretrievable loss of holiness.
- Ramban (Lev. 7:19): Explains that holiness and tumah are incompatible, and consuming such meat is a desecration.
Contrast with Notar (Mitzvah 395):
- Notar results from time delay; tamei results from contact with impurity. Both must be burned (Rambam, Ma’aseh HaKorbanot 10:2).
- Sefer HaChinuch distinguishes: notar represents negligence in time, tamei represents disregard for purity.
- Talmud (Zevachim 34b) emphasizes that impurity renders a korban void even within its permitted time, unlike notar.
Parallel to Sending the Impure from the Mikdash (Mitzvah 326):
- Just as people in tumah are barred from entering the Mikdash (Num. 5:2–3; Rambam, Bi’at Mikdash 3:1), so too korbanot in tumah cannot be eaten.
- Talmud (Pesachim 24a) parallels impurity of place, person, and korban, teaching that tumah disrupts all three.
- Ramban explains this maintains the integrity of sacred space, sacred people, and sacred offerings.
Commentaries
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Sacrifices – קָרְבָּנוֹת
- Rambam (Pesulei HaMukdashin 19:1) codifies that impure korbanot may not be eaten and must be burned. Sefer HaChinuch (459) explains this law protects the sanctity of Hashem’s offerings from profanation.
Temple – בֵּית הַמִּקְדָּשׁ
- Ramban (Lev. 7:19) warns that eating tamei korbanot desecrates the Mikdash’s sanctity. Midrash Sifra (Tzav 12) emphasizes that impurity in the Mikdash compromises its cosmic holiness.
Mizbeach – מִזְבֵּחַ
- Talmud (Zevachim 34b) teaches that the altar cannot sanctify offerings once they are tamei, affirming that holiness is incompatible with impurity.
Holiness – קְדֻשָּׁה
- Sefer HaChinuch (459) stresses that impurity strips offerings of holiness. Burning them affirms that kedushah is preserved by removing corruption.
Reverence – יִרְאַת שָׁמַיִם
- Rambam and Talmud (Pesachim 24a) emphasize lashes for eating tamei korbanot, cultivating awe. Reverence is learned by safeguarding korbanot with vigilance.
Purity – טָהֳרָה
- The mitzvah highlights purity as central to Divine service. Rashi (Lev. 7:19) explains that tumah breaks sanctity, reinforcing the need for ritual purity in Temple life.
Faith – אֱמוּנָה
- Sefer HaChinuch (459) teaches that observing this mitzvah reflects faith that holiness is spiritual, not just physical. Faith accepts that Hashem alone defines sacred boundaries.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Ramban affirms this mitzvah is purely Bein Adam L’Makom: eating tamei meat is an affront to Hashem’s holiness. Talmud (Pesachim 24a) reinforces that tumah disrupts man’s covenant with G-d.
