Not to eat from that which was left over
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This Mitzvah's Summary
It is forbidden to eat sacrificial meat that became notar — leftovers beyond its permitted time.
This mitzvah prohibits consuming notar, sacrificial meat left over after its designated time for consumption. While Mitzvah 394 forbade leaving the meat, here the Torah forbids eating it once it has become notar. Rambam (Hilchot Ma’aseh HaKorbanot 10:2) rules that one who eats notar is liable to karet.
Sefer HaChinuch (Mitzvah 458) explains that this teaches reverence for Divine boundaries: food sanctified for Hashem cannot be consumed like ordinary food. The Talmud (Pesachim 84a; Zevachim 29a) analyzes notar extensively, noting it applies across korban categories. Rashi (Lev. 7:18) underscores that even if meat appears edible, once it becomes notar, eating it is spiritually abhorrent. Ramban elaborates that notar represents disregard for time sanctified by Hashem, violating the covenant of service.
Commentary & Classical Explanation:
- Rambam (Hilchot Ma’aseh HaKorbanot 10:2): Eating notar is prohibited and incurs karet.
- Sefer HaChinuch (Mitzvah 458): Teaches that eating notar degrades holiness into mundanity.
- Talmud (Pesachim 84a; Zevachim 29a): Defines notar and outlines liability for eating it.
- Rashi (Lev. 7:18): Notes notar is spiritually rejected even if physically wholesome.
- Ramban (Lev. 7:18): Warns that notar profanes Hashem’s sanctification of time.
Contrast with Leaving Over Sacrifices (Mitzvah 394):
- Mitzvah 394 prohibits leaving meat past its time; Mitzvah 395 prohibits eating it once it has passed.
- Rambam distinguishes between passive neglect (leaving over) and active desecration (eating notar).
- Sefer HaChinuch explains: leaving demonstrates negligence, eating reflects disrespect and misuse.
Parallel to Burning Leftovers (Mitzvah 398):
- Notar must be burned once identified, linking this mitzvah with Mitzvah 398.
- Talmud (Pesachim 84a) highlights that the burning repairs desecration, while eating notar deepens it.
- Ramban explains the parallel: one command destroys leftovers to restore sanctity; the other prohibits misappropriation of sanctity.
Commentaries
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Sacrifices – קָרְבָּנוֹת
- Rambam (Ma’aseh HaKorbanot 10:2) and Talmud (Zevachim 29a) stress that notar applies across korban types, highlighting the system-wide demand for precision and sanctity.
Temple – בֵּית הַמִּקְדָּשׁ
- Sefer HaChinuch (458) warns that eating notar desecrates the Mikdash’s holiness by treating sanctified meat as ordinary food. Ramban (Lev. 7:18) ties this to the Temple’s role as guardian of sacred time.
Mizbeach – מִזְבֵּחַ
- Talmud (Pesachim 84a) rules that notar cannot return to the altar once time has passed, affirming that the Mizbeach reflects sanctity of time. Rashi emphasizes that this separation reinforces awe for service.
Holiness – קְדֻשָּׁה
- Sefer HaChinuch (458) explains that the mitzvah teaches kedushah demands immediacy; delay corrodes sanctity. Notar thus symbolizes lost holiness, a warning to value Hashem’s time.
Reverence – יִרְאַת שָׁמַיִם
- Rambam emphasizes liability of karet for eating notar. Talmud (Zevachim 29a) teaches this penalty impresses awe, ensuring Israel respects boundaries of Divine service.
Faith – אֱמוּנָה
- Rashi (Lev. 7:18) explains that outward appearance does not determine sanctity; faith demands obedience to Divine limits. Ramban notes this mitzvah deepens trust in Hashem’s sanctification of time.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Ramban affirms this mitzvah is wholly between man and Hashem: notar represents disregard for His limits. Midrash Sifra (Tzav 12) stresses that fidelity to Hashem’s command defines covenantal service.
