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Leviticus 8:31 - Priests' sacred meal instructions

Leviticus 8:31 - ויקרא 8:31

Hebrew Text

וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן וְאֶל־בָּנָיו בַּשְּׁלוּ אֶת־הַבָּשָׂר פֶּתַח אֹהֶל מוֹעֵד וְשָׁם תֹּאכְלוּ אֹתוֹ וְאֶת־הַלֶּחֶם אֲשֶׁר בְּסַל הַמִּלֻּאִים כַּאֲשֶׁר צִוֵּיתִי לֵאמֹר אַהֲרֹן וּבָנָיו יֹאכְלֻהוּ׃

English Translation

And Moshe said to Aharon and to his sons, Boil the flesh at the door of the Tent of Meeting: and there eat it with the bread that is in the basket of the bread of consecration, as I commanded, saying, Aharon and his sons shall eat it.

Transliteration

Vayomer Moshe el-Aharon ve'el-banav bashlu et-habasar petach ohel mo'ed vesham tochelu oto ve'et-halechem asher besal hamilu'im ka'asher tziveiti lemor Aharon uvanav yochluhu.

Hebrew Leining Text

וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־אַהֲרֹ֣ן וְאֶל־בָּנָ֗יו בַּשְּׁל֣וּ אֶת־הַבָּשָׂר֮ פֶּ֣תַח אֹ֣הֶל מוֹעֵד֒ וְשָׁם֙ תֹּאכְל֣וּ אֹת֔וֹ וְאֶ֨ת־הַלֶּ֔חֶם אֲשֶׁ֖ר בְּסַ֣ל הַמִּלֻּאִ֑ים כַּאֲשֶׁ֤ר צִוֵּ֙יתִי֙ לֵאמֹ֔ר אַהֲרֹ֥ן וּבָנָ֖יו יֹאכְלֻֽהוּ׃
וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־אַהֲרֹ֣ן וְאֶל־בָּנָ֗יו בַּשְּׁל֣וּ אֶת־הַבָּשָׂר֮ פֶּ֣תַח אֹ֣הֶל מוֹעֵד֒ וְשָׁם֙ תֹּאכְל֣וּ אֹת֔וֹ וְאֶ֨ת־הַלֶּ֔חֶם אֲשֶׁ֖ר בְּסַ֣ל הַמִּלֻּאִ֑ים כַּאֲשֶׁ֤ר צִוֵּ֙יתִי֙ לֵאמֹ֔ר אַהֲרֹ֥ן וּבָנָ֖יו יֹאכְלֻֽהוּ׃

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Parasha Commentary

Context of the Verse

This verse (Vayikra 8:31) appears during the inauguration of Aharon and his sons as Kohanim (priests) in the Mishkan (Tabernacle). Moshe instructs them regarding the consumption of the sacrificial meat and the bread of consecration (לֶחֶם הַמִּלֻּאִים), which were part of the korban miluim (inauguration offering).

Rashi's Explanation

Rashi (Vayikra 8:31) clarifies that the phrase "בַּשְּׁלוּ אֶת־הַבָּשָׂר" ("boil the flesh") refers to cooking the meat of the ram of consecration (אַיִל הַמִּלֻּאִים) mentioned earlier (Shemot 29:31-32). He notes that this was to be done at the entrance of the Ohel Moed (Tent of Meeting) rather than inside the courtyard, distinguishing it from other sacrifices that were cooked in the Azarah (Temple courtyard).

Rambam's Perspective

In Hilchos Maaseh HaKorbanos (9:7), the Rambam explains that the consumption of the sacrificial meat and the bread of consecration was a mitzvah specifically for Aharon and his sons during their seven-day inauguration period. This act symbolized their complete dedication to the divine service and their acceptance of the Kehunah (priesthood).

Symbolism of Eating at the Entrance

  • Proximity to Holiness: Eating at the entrance of the Ohel Moed signified their transitional state—not yet fully inside the sacred space but no longer part of the general Israelite camp (based on the Sforno).
  • Public Witness: The Kli Yakar suggests that this public act demonstrated the authenticity of their consecration, as the people could observe their adherence to Moshe's instructions.

The Bread of Consecration (לֶחֶם הַמִּלֻּאִים)

The Midrash Tanchuma (Tzav 14) teaches that the bread symbolized the spiritual sustenance of the Kehunah. Just as bread nourishes the body, the priestly role would sustain the spiritual needs of Klal Yisrael. The Malbim adds that the combination of meat (representing physical strength) and bread (representing sustenance) emphasized the holistic dedication required of the Kohanim—both physical and spiritual.

Halachic Implications

The Sefer HaChinuch (Mitzvah 134) derives from this verse the principle that Kohanim must eat certain sacrifices in a state of purity and within designated sacred areas. The Gemara (Zevachim 56b) further discusses the unique status of the korban miluim, noting that its laws differ from other sacrifices due to its inaugural nature.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Zevachim 96a
The verse is discussed in the context of the laws regarding the consumption of sacrificial meat by the priests, specifically the requirement to boil the flesh and eat it at the entrance of the Tent of Meeting.
📖 Menachot 75a
The verse is referenced in a discussion about the bread of consecration and the proper way it should be eaten by Aaron and his sons as part of the consecration process.

Frequently Asked Questions

Q: What does it mean to 'boil the flesh at the door of the Tent of Meeting' in Leviticus 8:31?
A: This verse refers to the sacrificial meat from the ram of consecration (איל המילואים) that was part of the inauguration ceremony for Aharon and his sons as Kohanim (priests). Rashi explains that boiling (בשל) was the required method of cooking for this offering, and it had to be eaten in a holy place—specifically at the entrance of the Mishkan (Tabernacle)—to maintain its sanctity.
Q: Why did Aharon and his sons have to eat the sacrificial meat and bread?
A: The Torah commands that the Kohanim must eat certain sacrifices to complete the atonement process (כַּפָּרָה). Rambam (Hilchot Maaseh HaKorbanot 10:3) teaches that eating the sacrifices in holiness brings spiritual elevation. Here, the eating symbolized their full induction into the priesthood, as the offerings were part of their consecration (מילואים).
Q: What was the 'bread of consecration' (לֶחֶם הַמִּלֻּאִים) mentioned in this verse?
A: The 'bread of consecration' was a special offering of unleavened bread (מצות) made with oil, accompanying the ram sacrifice during the seven-day inauguration of the Mishkan (Exodus 29:2-3). The Midrash (Sifra) notes that this bread represented the Kohanim’s complete devotion to divine service, as it was entirely given over to holiness.
Q: How does this verse apply to us today without the Temple?
A: While we no longer have sacrifices, the Talmud (Berachot 55a) teaches that our tables today can be like the Mizbe'ach (altar) when we eat with proper intention and gratitude. The verse also reminds us of the importance of designated holy spaces—just as the Kohanim ate at the Mishkan’s entrance, we sanctify meals by reciting blessings and studying Torah at our tables.
Q: Why was the eating done specifically at the entrance of the Tent of Meeting?
A: Rashi (based on Sifra) explains that the entrance was a semi-sacred space—less holy than the Mishkan’s interior but holier than outside camps. This taught the Kohanim to balance their service: they were to be separate enough to maintain purity (as per Leviticus 10:10) yet accessible to guide the people. The location symbolized their role as intermediaries between Hashem and Israel.