Thursday, March 21, 2019

Eating Kodshim

The Rambam positive commandment #68 and the Chinuch #134 count a mitzvah to eat the minachos based upon the verse 6:9 וְהַנּוֹתֶ֣רֶת מִמֶּ֔נָּה יֹֽאכְל֖וּ אַֽהֲרֹ֣ן וּבָנָ֑יו מַצּ֤וֹת תֵּֽאָכֵל֙ בְּמָק֣וֹם קָדֹ֔שׁ בַּֽחֲצַ֥ר אֹֽהֶל־מוֹעֵ֖ד יֹֽאכְלֽוּהָ.  The Rambam positive commandment #89 and Chinuch #102 count a mitzvah to eat korbanot based upon the verse in Tetzaveh וְאָֽכְל֤וּ אֹתָם֙ אֲשֶׁ֣ר כֻּפַּ֣ר בָּהֶ֔ם לְמַלֵּ֥א אֶת־יָדָ֖ם לְקַדֵּ֣שׁ אֹתָ֑ם וְזָ֥ר לֹֽא־יֹאכַ֖ל כִּי־קֹ֥דֶשׁ הֵֽם.  The Minchas Chinuch asks why do they count it as two separate mitzvot if it seems to be the same idea, to eat the parts of the offering that are permitted to people?  In fact, that indeed it is the opinion of the Rasag in mitzvah 122 (see Rav Perlow) that these two commandments are in in fact one mitzvah.  Reb Leeb Malin (volume 2 #43) explains that the mitzvah of eating korbanot is that the כפרה is only completed via the eating of the offering (as the verse says אֲשֶׁ֣ר כֻּפַּ֣ר בָּהֶ֔ם, see Pesachim 59.)  Therefore, menachos that are merely a voluntary offering the eating can’t be part of the atonement, rather it is a separate, independent commandment to eat the mincha.  Based upon this we can understand why the Ramban holds that the eating of korbanot isn’t a mitzvah for it is considered part of the procedure of the korban but agrees that the eating of a mincha is a mitzvah (see Minchas Chinuch that questions this.)  That is because the eating of a korban is part of the kappareh of the korban, it is part of the process of the korban, but the eating of the mincha is indeed an independent din.

The Torah says the mincha of a kohan must be burnt.  Why does is there a mitzvah to eat the mincha of everyone else but a commandment to burn the mincha of a kohan?  Rav Hirsch explains that the eating of the mincha is to represent that even the material side of a person’s existence of a person should be infused with holiness.  The Kohan’s mincha is completely burnt for he is supposed to be completely dedicated to Hashem, he isn’t supposed to have any life ventures separate from his service of God, hence his mincha is completely sacrificed to God.

1 comment:

  1. is the idea of total dedication restricted to kohanim? See rambam סוף הלכות שמיטה ויובל that seems to assume that all of shevet levi has this quality. How would this fit with rav hirsch's דיוק which is שייך דוקא לכהנים

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