The Kohanim must eat the remains of the meal offerings
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This Mitzvah's Summary
The Kohanim are commanded to eat the remainder of meal offerings in the holy place.
This mitzvah obligates the Kohanim to consume the remainder of the minchah offerings that are not burned on the Mizbeach. Unlike a Kohen’s personal minchah (which is wholly burned), the communal or individual minchah offerings must be partially eaten by the Kohanim in the courtyard of the Mikdash.
Rambam emphasizes that eating sacrificial portions is itself an act of avodah — by consuming the remainder, the Kohanim complete the korban’s service. Sefer HaChinuch explains that this practice symbolizes partnership between Israel and Hashem: the burning portion goes above, while the Kohanim eat below in sanctity. The Talmud teaches that eating these portions is not a privilege but a mitzvah, carrying spiritual weight equal to offering them. Rashi underscores that eating must be in a holy place and unleavened, maintaining purity. Ramban adds that the act reflects the sanctity of Israel’s offerings and the Kohanim’s role as Hashem’s table-servants.
Commentary & Classical Explanation:
- Rambam (Hilchot Ma’aseh HaKorbanot 10:3): Eating the remainder of the minchah is part of the avodah itself.
- Sefer HaChinuch (Mitzvah 142, 417): States that Kohanim eating the korban symbolizes unity between Israel and Hashem.
- Talmud (Pesachim 59b; Zevachim 106a): Teaches that the Kohanim fulfill a mitzvah by eating the korbanot, not merely consuming food.
- Rashi (Lev. 6:9): Notes the strict requirement to eat unleavened and in the Temple courtyard.
- Ramban (Lev. 6:9): Highlights the Kohanim’s consumption as sanctifying the offering, completing its ritual function.
Commentaries
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Holiness – קְדֻשָּׁה
- Rashi (Lev. 6:9) stresses that the minchah must be eaten unleavened and in a holy place, underscoring that holiness extends beyond the altar into the Kohanim’s conduct.
Temple – בֵּית הַמִּקְדָּשׁ
- Ramban (Lev. 6:9) explains that the Temple becomes a shared table: part consumed on the Mizbeach, part eaten by Kohanim, manifesting Hashem’s presence.
Mizbeach – מִזְבֵּחַ
- Rambam (Ma’aseh HaKorbanot 10:3) rules that eating the remainder of the minchah is akin to offering it on the altar, completing the sacrificial rite.
Sacrifices – קָרְבָּנוֹת
- Sefer HaChinuch (142, 417) writes that this mitzvah shows how korbanot unify heaven and earth — part ascends above, while part sanctifies Israel through Kohanim’s eating.
Priests – כֹּהֲנִים
- Talmud (Zevachim 106a) teaches that the Kohanim’s consumption is itself service, not indulgence, underscoring their unique role.
Community – קְהִלָּה
- Sefer HaChinuch (417) notes that when Kohanim eat on behalf of the people, the entire community partakes in the korban’s sanctity and atonement.
Reverence – יִרְאַת שָׁמַיִם
- Talmud (Pesachim 59b) teaches that eating korbanot is a sacred duty, instilling awe in the Kohanim who must fulfill it with care and reverence.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Rambam (Sefer HaMitzvot, Aseh 88) defines this as an obligation toward Hashem, not personal benefit — the act sanctifies the offering in Divine service.
