Frequently Asked Questions
Q: What does Leviticus 19:7 mean when it says an offering eaten on the third day is 'abominable'?
A: Leviticus 19:7 refers to the laws of sacrifices (korbanot) in the Temple. According to Orthodox Jewish tradition, certain offerings (like the peace offering, 'shelamim') must be eaten by the end of the second day. Eating it on the third day makes it 'pigul' (unacceptable), as Rashi explains, because it violates the Torah's timeframe for consumption, rendering it invalid and sinful.
Q: Why is there a time limit for eating sacrifices in Leviticus 19:7?
A: The Torah sets time limits for eating sacrifices to teach discipline and reverence for holy matters. Rambam (Hilchot Ma'aseh HaKorbanot) explains that these laws ensure that offerings are treated with proper respect and not left to spoil. Eating within the designated time maintains the sanctity of the mitzvah, while delaying turns it into 'pigul'—a serious transgression.
Q: Does Leviticus 19:7 apply today without the Temple?
A: While the laws of sacrifices (korbanot) are not currently practiced due to the absence of the Temple, Leviticus 19:7 still holds spiritual lessons. The Talmud (Pesachim 82a) discusses these laws extensively, and Orthodox Judaism views them as eternally relevant—reminding us to perform mitzvot with proper intent and timeliness, even in other areas of Jewish life.
Q: What is 'pigul' in Leviticus 19:7?
A: 'Pigul' (פִּגּוּל) refers to a sacrifice that becomes invalid due to improper intent or timing. Rashi and the Talmud (Zevachim 29a) define it as an offering disqualified if the kohen (priest) had wrongful thoughts (e.g., planning to eat it too late) during its slaughter. Leviticus 19:7 specifically addresses eating it too late, which also renders it pigul.
Q: What lesson can we learn from Leviticus 19:7 today?
A: The verse teaches the importance of mindfulness in mitzvot. Just as delaying the consumption of an offering invalidates it, the Midrash (Torat Kohanim) emphasizes that performing mitzvot with delay or neglect diminishes their value. Orthodox Judaism applies this principle by encouraging timely and enthusiastic fulfillment of commandments, from prayer to acts of kindness.
Context of the Verse
The verse (Vayikra 19:7) discusses the laws of pigul, a term referring to sacrificial meat that has become invalid due to improper intent during its offering. The Torah prohibits eating such meat on the third day, declaring it an abomination (pigul) that will not be accepted.
Explanation of Pigul
Rashi explains that pigul occurs when the kohen performing the sacrifice has improper thoughts (machshava pesula)—specifically, if he intends to eat or offer the sacrifice outside its designated time or place. Even if the physical act of sacrifice is performed correctly, the improper intent invalidates it.
The Third-Day Prohibition
The verse specifies that eating the sacrifice on the third day renders it pigul. The Torah earlier (Vayikra 7:17-18) states that leftover sacrificial meat must be burned by the third day. Rashi notes that this reinforces the severity of consuming meat beyond its permitted time, as it becomes spiritually repulsive (to’eiva).
Spiritual Implications
The Midrash (Toras Kohanim) teaches that pigul symbolizes ingratitude—just as one rejects a gift by misusing it, improper intent rejects the sanctity of the sacrifice. The Ramban adds that this law emphasizes the importance of proper kavanah (intent) in divine service, as outward actions alone are insufficient without sincere devotion.