Halakhah sobre Números 18:7

That He prohibited an outsider (zar) from serving in the Temple - meaning to say, any man that is not of the offspring of Aharon. And that is His, may He be exalted, saying, "but an outsider shall not approach" (Numbers 18:4). And Scripture explains that one who transgresses this negative commandment is liable for death at the hands of the Heavens. And that is His, may He be exalted, saying, "and an outsider that approaches shall be killed" (Numbers 18:7). And the language of the Sifei (Sifrei Bamidbar 116:2) is, "We have heard of the punishment for service. From where [do we know] the prohibition? [Hence] we learn to say, 'but an outsider should not approach.'" And the prohibition and punishment of this matter have already been repeated; and that is His saying, "And the children of Israel shall no more approach the Tent of Meeting, to bear sin, to die" (Numbers 18:22). And the [types of] service for which an outsider is liable for death have already been explained in the Gemara, Yoma (Yoma 24b). And these are them: Sprinkling [the blood]; burning incense; the water libations; and the wine libations. And the regulations of this commandment have already been explained there and in the second chapter of Zevachim. (See Parashat Korach; Mishneh Torah, Admission into the Sanctuary 9.)

That is that He commanded the priests to eat the meat of consecrated animals - meaning the sin-offering and the guilt-offering, which are the most consecrated of the consecrated (kodshei kedoshim). And that is His saying, "And they shall eat those with which they atoned" (Exodus 29:33). And the language of the [Sifra] (Sifra, Shemini, Chapter 2:4) is, "From where [do we know] that the eating of offerings is atonement? [Hence] we learn to say, 'and it, has He given to you to forgive the sin of the congregation' (Leviticus 10:17). How is this? Priests eat and the owners are atoned for." And from the stipulations of this commandment - and that is the eating that is the commandment - is, however, that it be for the day and the night, until midnight. And afterwards, the eating of that sin-offering or guilt-offering is forbidden. Indeed, the commandment of eating is for a limited time. And women are not obligated in it, since women do not eat the most consecrated of the consecrated, about which the verse appears. However the other consecrated foods, meaning the less consecrated of the consecrated (kodshim kalim), are eaten for two days and a night - except for the thanksgiving-offering and the ram of the nazarite, which are for one day and the night until midnight, even though they are of the less consecrated of the consecrated. And women also eat from the less consecrated of the consecrated. And its eating is also an extension of the commandment; likewise is the eating of the priestly tithe an extension of the commandment. However the eating of the less consecrated of the consecrated and of priestly tithes is not like the eating of the meat of the sin-offering and the guilt-offering. For the atonement of the penitent is completed with the eating of this meat from the sin-offering and the guilt-offering, as we explained; and the language of the command is about their eating, which is not the case with the less consecrated of the consecrated and priestly tithes. And therefore it is [only] an extension of the commandment; but one who eats them does a commandment. And the language of the Sifrei (Sifrei Bamidbar 116:2) is "'I give you your priesthood as a service of gift' (Numbers 18:7) - to make the eating of consecrated items in the [outer] limits like the Temple service in the Temple: Just like for the service of the Temple, he washes his hands and then eats; so too does he wash his hands and then eat the consecrated items [outside the Temple]. And the laws of this commandment have already been explained in Zevachim. (See Parashat Tetzaveh; Mishneh Torah, Sacrificial Procedure 10.)

And behold, Ramban, may his memory be blessed, (on Sefer HaMitzvot, Root 12) does not calculate the law of the sin-offering, the guilt-offering, the burnt-offering and the peace-offerings in the tally of the commandments, based on the fundamental principle that I have said. As the main commandment comes about the obligation of the bringing of the sacrifice. But it is not right to calculate the order of its processing afterwards as a commandment on its own. As perforce Scripture had to teach us the process of each one of them, once we became obligated about them. And this is his language: "Every process of the sacrifices is one commandment and all of the seed of Aharon were commanded in its service, as it is stated (Numbers 18:7), 'and you shall serve, the service of the gift that I gave your priesthood.' And its explanation is that they shall serve all of the service of the priesthood, since it is a service and a gift of Mine and a gift to you, that you get reward for it when you take from the table of the Higher realm, may He be blessed." To here [are his words]. And with all of this, we shall not veer from the path of the tally of Rambam, may his memory be blessed, which (we have taken hold of) [permeates] the commandments. And the thing that is difficult, the difficulty should be attributed to us and not to him - as he is truthfully our source in this endeavor, and from his hand did we merit it. The righteous man should rest in his resting place.