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Leviticus 10:13 - Priestly portions in holiness.

Leviticus 10:13 - ויקרא 10:13

Hebrew Text

וַאֲכַלְתֶּם אֹתָהּ בְּמָקוֹם קָדֹשׁ כִּי חָקְךָ וְחָק־בָּנֶיךָ הִוא מֵאִשֵּׁי יְהוָה כִּי־כֵן צֻוֵּיתִי׃

English Translation

and you shall eat it in the holy place, because it is thy due, and thy sons’ due, of the sacrifices of the Lord made by fire: for so I am commanded.

Transliteration

Va'achaltem otah bemakom kadosh ki chokcha vechak-banekha hi me'ishei Adonai ki-chen tzuviti.

Hebrew Leining Text

וַאֲכַלְתֶּ֤ם אֹתָהּ֙ בְּמָק֣וֹם קָד֔וֹשׁ כִּ֣י חׇקְךָ֤ וְחׇק־בָּנֶ֙יךָ֙ הִ֔וא מֵאִשֵּׁ֖י יְהֹוָ֑ה כִּי־כֵ֖ן צֻוֵּֽיתִי׃
וַאֲכַלְתֶּ֤ם אֹתָהּ֙ בְּמָק֣וֹם קָד֔וֹשׁ כִּ֣י חׇקְךָ֤ וְחׇק־בָּנֶ֙יךָ֙ הִ֔וא מֵאִשֵּׁ֖י יְהֹוָ֑ה כִּי־כֵ֖ן צֻוֵּֽיתִי׃

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Parasha Commentary

Context of the Verse

The verse (Vayikra 10:13) is part of the Torah's instructions to Aharon and his sons regarding the consumption of the mincha (meal offering) in the Mishkan (Tabernacle). This follows the tragic incident of Nadav and Avihu, emphasizing the sanctity and proper handling of sacrificial rites.

Explanation of the Text

The phrase "וַאֲכַלְתֶּם אֹתָהּ בְּמָקוֹם קָדֹשׁ" ("you shall eat it in the holy place") teaches that certain sacrifices, like the mincha, must be consumed by the Kohanim (priests) within the boundaries of the Mishkan or later the Beit HaMikdash (Temple). Rashi explains that "holy place" refers specifically to the azarah (Temple courtyard), as derived from Vayikra 6:9.

The Portion of the Kohanim

The verse states "כִּי חָקְךָ וְחָק־בָּנֶיךָ הִוא" ("because it is thy due, and thy sons’ due"). Rambam (Hilchot Ma'aseh HaKorbanot 10:1) elaborates that this establishes the mincha as an eternal portion for the Kohanim, a chok (divine decree) that cannot be revoked. The Sforno adds that this emphasizes the Kohanim’s reliance on Hashem’s gifts rather than personal land ownership.

Connection to Divine Command

The concluding phrase "כִּי־כֵן צֻוֵּיתִי" ("for so I am commanded") underscores Moshe’s role as the faithful transmitter of Hashem’s will. The Midrash (Torat Kohanim) notes that Moshe repeatedly emphasized that his instructions were not his own but from Hashem, reinforcing the divine origin of the laws.

Key Halachic Implications

  • The mincha must be eaten by male Kohanim in a state of ritual purity (Rambam, Hilchot Ma'achalot Asurot).
  • Eating it outside the designated holy area violates the mitzvah (Talmud Yerushalmi, Shekalim 4:3).
  • The portion is equally shared among Aharon’s descendants, symbolizing unity in avodah (service) (Kli Yakar).

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Zevachim 56b
The verse is discussed in the context of the laws regarding the consumption of sacrifices by the priests in the holy place.
📖 Menachot 73a
The verse is referenced in a discussion about the portions of offerings that are designated for the priests and their sons.

Frequently Asked Questions

Q: What does it mean to eat the sacrifice in a holy place?
A: According to Rashi and traditional Jewish interpretation, this verse refers to the priests (kohanim) eating certain portions of sacrifices in the Temple courtyard, which is a holy area. Only priests in a state of ritual purity may eat these portions, as they are considered sacred food given to them as their portion from G-d's offerings.
Q: Why were the priests given portions of the sacrifices?
A: The Rambam explains in Mishneh Torah that just as G-d chose the tribe of Levi to serve in the Temple, He also provided for their sustenance through these portions. This teaches that those who dedicate themselves to holy service should have their material needs taken care of by the community they serve.
Q: What can we learn from this verse about receiving what is due to us?
A: The Talmud (Yoma 18a) derives from this verse that one should not feel ashamed to receive what is rightfully theirs, especially when it comes to compensation for holy work. The priests were commanded to eat their portions without hesitation, teaching us the importance of properly sustaining those who serve the community.
Q: How does this verse apply today without the Temple?
A: While we no longer have sacrifices, the principle remains that Torah scholars and community leaders should be supported, as the Talmud (Ketubot 105b) extends this concept to those who devote themselves to Torah study and communal service. This is the basis for supporting yeshivot and rabbinic positions today.
Q: Why does the verse mention both the priest and his sons?
A: Rashi explains this teaches that the priestly rights are hereditary - passing from father to son. The Talmud (Zevachim 101b) discusses how this establishes the permanent status of the priestly family line (kehunah), showing that holy service in Judaism often follows family traditions and lineages.