Not to eat its meat (Olah)
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This Mitzvah's Summary
It is forbidden to eat any portion of the burnt offering (Olah), as it is entirely consumed on the Mizbeach.
This mitzvah prohibits eating the flesh of the Olah, the burnt offering. Unlike other korbanot in which portions are consumed by the Kohanim or the offerer, the Olah is wholly burned upon the altar. This demonstrates total dedication to Hashem, symbolizing the worshiper’s surrender and the offering of the self entirely to Divine service.
Rambam codifies this prohibition, underscoring that eating from an Olah violates the essence of its sanctity. Sefer HaChinuch teaches that the uniqueness of the Olah lies in its complete devotion to Hashem, with no human benefit. The Talmud emphasizes that this separation sets the Olah apart from other korbanot, teaching that some aspects of holiness belong to Hashem alone. Ramban notes that eating from the Olah would desecrate its purpose, blurring the boundary between Divine possession and human enjoyment.
Commentary & Classical Explanation:
- Rambam (Hilchot Ma’aseh HaKorbanot 1:7): Rules that no part of the Olah may be eaten; it must be wholly burned.
- Sefer HaChinuch (Mitzvah 402): Explains that the Olah reflects complete submission to Hashem’s will, with no allowance for human consumption.
- Talmud (Zevachim 5a): Stresses the distinction between Olah and other offerings, noting that the Olah is “entirely for Hashem.”
- Rashi (Deut. 12:17): Clarifies that the Olah is singled out as completely forbidden for human use.
- Ramban: Teaches that this mitzvah preserves the altar’s sanctity by keeping certain offerings exclusively for Hashem.
Commentaries
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Holiness – קְדֻשָּׁה
- Sefer HaChinuch (Mitzvah 402) explains that the Olah is wholly sanctified for Hashem. Eating from it desecrates holiness by diverting what was meant entirely for the Divine.
Temple – בֵּית הַמִּקְדָּשׁ
- Rambam (Ma’aseh HaKorbanot 1:7) codifies that the Olah belongs entirely to the altar, affirming the Temple’s unique role as Hashem’s dwelling place.
Mizbeach – מִזְבֵּחַ
- Talmud (Zevachim 5a) notes that the Mizbeach consumes the Olah fully, unlike other korbanot, marking its absolute dedication to Hashem.
Sacrifices – קָרְבָּנוֹת
- Rashi (Deut. 12:17) underscores that the Olah stands apart from other korbanot, since no human share exists, teaching the principle of exclusive Divine ownership.
Reverence – יִרְאַת שָׁמַיִם
- Ramban (on Lev. 1:9) explains that the Olah, entirely consumed on the altar, symbolizes the total awe and submission due to Hashem. By not eating from it, man shows reverence that some offerings are entirely off-limits. Midrash Tanchuma (Tzav 14) emphasizes that the Olah is “wholly for Hashem,” teaching fear and humility in approaching korbanot. Reverence here means recognizing that not all holy things are for human use.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- This mitzvah reflects direct devotion to Hashem. The Olah symbolizes man’s offering of himself completely, leaving nothing for personal benefit. Talmud (Zevachim 5a) states that the Olah is entirely for Hashem, contrasting it with Shelamim (peace offerings) that are shared with humans. This distinction highlights that the Olah represents a direct act of worship between man and G-d. Sefer HaChinuch (Mitzvah 402) explains that the Olah teaches us to devote ourselves fully to Hashem, even in thought, symbolizing an exclusive Bein Adam L’Makom mitzvah.
