One who profaned holy property must repay what he profaned plus a fifth and bring a sacrifice

Temple – בֵּית הַמִּקְדָּשׁ

• Rambam (Hilchot Me’ilah 1:1) establishes that both items sanctified for the altar and for Temple upkeep are included in me’ilah. This ensures that the Temple is safeguarded from casual misuse. The Sifra (Vayikra 5:16) expands that even small benefits taken from sacred property constitute me’ilah, underscoring that the Temple embodies Hashem’s dwelling and demands careful boundaries. Ramban explains this mitzvah cultivates awe for the Mikdash itself, reminding Israel that holiness infuses not only rituals but also physical property.

Sacrifices – קָרְבָּנוֹת

• The Talmud (Kiddushin 54a) rules that restitution alone is insufficient — an asham me’ilah is essential for forgiveness. Rambam (Hilchot Me’ilah 1:4) codifies this: the sacrifice atones for spiritual trespass, while repayment repairs the monetary side. Sefer HaChinuch (125) notes that this dual structure embodies the principle that sins against hekdesh require both material and spiritual correction. Midrash Rabbah (Vayikra 5:16) adds that the offering is a reminder that all blessings flow from Hashem, making sacrifices an act of humility.

Mizbeach – מִזְבֵּחַ

• Ramban (Lev. 5:16) writes that misuse of consecrated items diminishes the sanctity of the Mizbeach, since its service depends on intact hekdesh. The altar stands as the bridge between Israel and Heaven, and me’ilah fractures that connection. The Talmud (Zevachim 106a) teaches that the asham me’ilah restores balance, symbolically “repairing” the breach in the Mizbeach’s order of offerings. This emphasizes that holiness is not abstract but requires concrete repair.

Priests – כֹּהֲנִים

• Rashi (Lev. 5:16) clarifies that restitution must be given to the Kohanim, reinforcing their role as guardians of sanctity and mediators of kapparah. Sefer HaChinuch adds that giving the restitution to priests acknowledges their position as caretakers of hekdesh, emphasizing that Israel’s connection to the Temple is facilitated through their service. Midrash Tanchuma (Tzav 14) further explains that the Kohanim’s receipt of restitution shows how holiness and community leadership are intertwined.

Holiness – קְדֻשָּׁה

• Sefer HaChinuch (125) explains that the added fifth symbolizes “raising” holiness — a tangible expression of heightened reverence. The Talmud (Bava Kamma 110b) parallels this penalty to deterrents in civil law, showing that holiness is guarded with even stricter measures. Rambam (Moreh Nevuchim III:46) stresses that sanctity must never be reduced to ordinary use; the law of me’ilah trains the heart to treat holy things with awe, ensuring Israel does not profane Hashem’s Name through negligence.

Faith – אֱמוּנָה

• Rambam teaches that misuse of hekdesh reveals a lapse in faith, as though one doubts Hashem’s ownership of consecrated things. The Talmud (Berachot 35a) reminds that everything belongs to Hashem until man sanctifies it through blessing — how much more so with consecrated property. Midrash Rabbah (Vayikra 22:14) interprets me’ilah as a challenge to emunah, since it treats holy as mundane; the restitution and offering reaffirm trust that Hashem’s presence permeates material reality.

Justice – צֶדֶק

• Talmud (Bava Kamma 110b) contrasts me’ilah with theft: both require restitution, but me’ilah demands more because sin against Heaven strikes deeper. Rambam (Sefer HaMitzvot, Neg. 118) stresses that justice with hekdesh is stricter than between people, teaching Israel that ultimate justice is before Hashem. Ramban explains that adding a fifth is not merely penalty but an ethical training — teaching overcompensation when holiness is violated, making the sinner more accountable than in ordinary cases of theft.

Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם

• Rambam (Hilchot Me’ilah 8:8) emphasizes that me’ilah is purely Bein Adam L’Makom: there is no human victim, only trespass against Hashem’s sanctity. Talmud (Kiddushin 54a) shows that even unintentional misuse requires kapparah, highlighting how sensitive the covenant is. Sefer HaChinuch explains that this mitzvah refines awe and loyalty to Hashem, reminding Israel that all kedushah belongs ultimately to Him.