Not to leave sacrifices past the time allowed for eating them
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This Mitzvah's Summary
It is forbidden to leave sacrificial meat beyond its designated time; such leftover is called notar.
This mitzvah prohibits leaving sacrificial meat uneaten past its permitted time. Depending on the korban, the time frame varied — one day for some offerings, two for others. Anything remaining past that time became notar and had to be burned (see Mitzvah 398). Rambam (Hilchot Ma’aseh HaKorbanot 10:1) rules that eating notar is punishable by karet, underscoring its gravity.
Sefer HaChinuch (Mitzvah 457) explains that this commandment trains Israel to treat korbanot with urgency and respect. By not leaving them over, one honors their sanctity as gifts to Hashem. The Talmud (Pesachim 84a) discusses notar in the context of the Korban Pesach, noting how time limitations reinforce precision in avodah. Rashi (Lev. 22:30) emphasizes “I am Hashem” — the prohibition reflects fidelity to Divine command even when the meat appears edible. Ramban adds that it teaches us to treasure kedushah and not allow holy things to become mundane.
Commentary & Classical Explanation:
- Rambam (Hilchot Ma’aseh HaKorbanot 10:1): Defines notar and prescribes burning leftovers.
- Sefer HaChinuch (Mitzvah 457): Explains that not leaving over sanctifies urgency in service.
- Talmud (Pesachim 84a): Discusses notar in detail regarding Korban Pesach and general korbanot.
- Rashi (Lev. 22:30): Notes the verse stresses Divine authority in this prohibition.
- Ramban (Lev. 22:30): Teaches that it preserves reverence for the holy by preventing desecration.
Contrast with Command to Burn Leftovers (Mitzvah 398):
- Mitzvah 394 forbids leaving sacrificial meat beyond its time (negative command). Mitzvah 398 positively commands burning what remains (Talmud Pesachim 84a).
- Rambam (Ma’aseh HaKorbanot 10:3) distinguishes: one protects sanctity by avoidance, the other restores sanctity by disposal.
- Sefer HaChinuch contrasts: refraining affirms obedience, burning expresses purification.
Parallel to Pigul (Mitzvah 393):
- Pigul and notar both disqualify sacrificial meat and render eating it liable for karet (Talmud Zevachim 28b).
- Ramban explains pigul arises from improper intent, notar from delay. Both teach precision in time — avodah is bound by thought and by schedule.
- Midrash Sifra (Emor 12) compares the two, showing how service is invalidated both by corrupt intent and by neglect.
Commentaries
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Sacrifices – קָרְבָּנוֹת
- Rambam (Ma’aseh HaKorbanot 10:1) codifies the rule of notar, prohibiting leftovers and requiring burning. Sefer HaChinuch (457) emphasizes this guards sanctity by ensuring korbanot are eaten in their allotted time.
Temple – בֵּית הַמִּקְדָּשׁ
- Midrash Sifra (Emor 12) links notar to the Mikdash’s holiness: leaving offerings to spoil profanes the sanctuary’s sanctity. Ramban underscores the Temple service demands timely precision.
Mizbeach – מִזְבֵּחַ
- Talmud (Pesachim 84a) notes that the altar’s role was complete only if offerings were consumed or burned in time. Notar dishonors the altar’s testimony of order and holiness.
Holiness – קְדֻשָּׁה
- Sefer HaChinuch (457) explains that delaying or disregarding korban limits undermines kedushah. By burning notar, holiness is preserved, showing Hashem’s service is not bound by human convenience.
Reverence – יִרְאַת שָׁמַיִם
- Rambam and Talmud (Zevachim 28b) warn that eating notar incurs karet, instilling fear of Heaven. Reverence is taught by urgency — respecting boundaries of sacred time.
Faith – אֱמוּנָה
- Rashi (Lev. 22:30) notes that even if meat appears edible, faith requires obedience. Sefer HaChinuch adds that trusting Hashem means recognizing sanctity transcends physical logic.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Ramban highlights notar is entirely Bein Adam L’Makom, a matter between man and Hashem. Observance affirms loyalty to His will and recognition of His sanctification of time.
