To burn the leftover sacrifices
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This Mitzvah's Summary
Leftover sacrificial meat (notar) must be burned once its permitted time for eating has passed.
This mitzvah commands that notar — sacrificial meat left beyond its designated time — must not be discarded casually but burned in fire. Rambam (Hilchot Ma’aseh HaKorbanot 10:3) codifies that this burning is an affirmative mitzvah, performed to preserve the sanctity of korbanot even after their time has expired.
Sefer HaChinuch (Mitzvah 461) teaches that burning notar ensures holy meat does not descend into mundane use or profanation. The Talmud (Pesachim 84a) stresses that the obligation of burning applies to all korban categories, with specified timeframes. Rashi (Lev. 7:17) explains that burning elevates the act of disposal into a final sacred act. Ramban comments that by destroying notar through fire, Israel demonstrates reverence for Hashem’s holiness, even in correction.
Commentary & Classical Explanation:
- Rambam (Ma’aseh HaKorbanot 10:3): Declares burning notar is a positive mitzvah.
- Sefer HaChinuch (Mitzvah 461): Explains burning maintains sanctity by elevating disposal.
- Talmud (Pesachim 84a): Applies burning obligation universally across korban categories.
- Rashi (Lev. 7:17): Notes burning transforms disposal into an act of avodah.
- Ramban (Lev. 7:17): Teaches burning notar protects reverence for kedushah.
Contrast with Prohibition Against Leaving Over (Mitzvah 394) and Eating Notar (Mitzvah 395):
- Mitzvah 394 forbids leaving meat beyond its time. Mitzvah 395 forbids eating it if left. Mitzvah 398 positively commands burning what remains.
- Rambam explains these three form a cycle: prevent, abstain, and repair (Ma’aseh HaKorbanot 10:2–3).
- Sefer HaChinuch (461) contrasts: leaving and eating degrade holiness; burning restores dignity by sanctified destruction.
Parallel to Burning Impure Sacrifices (Mitzvah 399):
- Notar and tamei offerings share the same destiny: burning in fire.
- Talmud (Pesachim 24a) parallels the two: impurity and delay both disqualify offerings, but both are honored by final destruction through fire.
- Ramban explains that the altar sanctifies time and purity; when these are breached, fire returns holiness to Hashem.
Commentaries
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Sacrifices – קָרְבָּנוֹת
- Rambam (Ma’aseh HaKorbanot 10:3) defines burning notar as avodah itself. Sefer HaChinuch (461) adds that this teaches Israel to treat korbanot with reverence from beginning to end.
Temple – בֵּית הַמִּקְדָּשׁ
- Ramban (Lev. 7:17) emphasizes that burning notar is a Mikdash-centered act, safeguarding its sanctity. Midrash Sifra (Tzav 12) affirms that holiness must be maintained until the final moment.
Mizbeach – מִזְבֵּחַ
- Talmud (Pesachim 84a) parallels altar service with burning notar, both acts preserving Hashem’s kavod. Even when sacrifice is invalid, the altar’s principle of sanctity continues.
Holiness – קְדֻשָּׁה
- Sefer HaChinuch (461) teaches that holiness is preserved through burning, not casual disposal. Kedushah demands respect at every stage of korban life.
Reverence – יִרְאַת שָׁמַיִם
- Rashi (Lev. 7:17) explains burning notar instills awe, showing that even error is corrected reverently. Rambam underscores reverence by commanding fire as the only method.
Faith – אֱמוּנָה
- Ramban highlights that burning notar reflects faith: Israel trusts Hashem’s boundaries for sanctity, not human convenience. This shows loyalty to His decrees.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Ramban and Midrash Sifra teach that burning notar is purely Bein Adam L’Makom: it affirms covenant fidelity by restoring holiness through obedience.
