The Torah in Parashat Sav (Vayikra 7:15) establishes that when one brings a Korban Toda (thanksgiving offering), he may eat the sacrifice the day he brings it, and the following night, but he may not leave over any of the sacrifice until morning. The Sages understood that this command applies to all sacrifices which are eaten – it is forbidden to leave over the meat beyond the final time prescribed for eating it.

The Torah stipulates that if one violated this prohibition and left over sacrificial meat beyond the prescribed time, then he must burn the leftover meat. The prohibition of “Notar” (leftover sacrificial meat) thus falls under the category of “Lav Ha’nitak La’aseh” – a prohibition which, if violated, requires one to do something which in a sense rectifies the violation. Such prohibitions are exceptional in that those who violate these commands do not receive Malkut.

The Korban Toda belongs to the Shelamim category of sacrifices, but it differs from other Shelamim in that the Torah prescribed a shorter time-frame for its consumption. Other Shelamim sacrifices may be eaten for “two days and one night” – meaning, the day the sacrifice is offered, that night, and the following day, until sundown. If, for example, a standard Shelamim sacrifice is offered on a Monday afternoon, its meat may be eaten until sundown on Tuesday. The Korban Toda, however, as mentioned earlier, may be eaten only through the next night. If a Toda was offered on Monday, then it may be eaten only until dawn Tuesday morning. Ironically, the Torah prescribed a shorter time-frame for the Korban Toda despite the fact that there is more to eat when a Korban Toda is offered than when other Shelamim sacrifices are offered. A Korban Toda, unlike other Shelamim offerings, consists of not only an animal, but also forty loaves of bread. The question thus arises as to why the Torah would require eating the largest Shelamim sacrifice – the Korban Toda – within a shorter time-frame than that prescribed for other Shelamim sacrifices?

A famous answer to this question is offered by Abarbanel (1437-1508), in his Torah commentary. He writes that the purpose of the Korban Toda is, of course, to express gratitude and thanksgiving to G-d. Specifically, the Toda offering would be brought after one emerged safely from one of four dangerous situations – illness, captivity, a sea voyage, or desert travel. These are described in the 107^th chapter of Tehillim, which says that people who emerge from these situations shall praise G-d for His kindness (“Yodu L’Hashem Hasdo”), and shall exult Him publicly (“Vi’yromemuhu Bi’khal Am”). When a Toda offering is brought, it is done for the purpose of publicly praising G-d for His graciousness. For this reason, Abarbanel explains, the Torah required one who brings a Toda to include a large amount of food which must be eaten within a short period of time – to ensure that he will invite guests with whom to share his feast, and to whom he will speak of how G-d assisted him and extricated him from danger. The extra food required with this sacrifice, and the shorter time-frame allowed for its consumption, have the effect of enhancing the public nature of the sacrificial feast, as a large gathering will be invited to participate, thus bringing glory to G-d.

On this basis, we can perhaps explain the comments of Rabbenu Bahya (Spain, 1255-1340), in his Torah commentary to Parashat Sav (6:2). He notes the famous verse in the Book of Yirmiyahu (33:11) foreseeing the time when “the sound of rejoicing, the sound of happiness, the sound of a groom and the sound of a bride” will again be heard in Jerusalem. The verse continues, “…the sound of people saying: ‘Give thanks to the G-d of Hosts, for G-d is good, for His kindness is eternal,’ as they bring a thanksgiving offering in the House of G-d…” The implication of this verse, Rabbenu Bahya writes, is that in the times of the Bet Ha’mikdash, a bride and groom would offer a Korban Toda, and this was the food that would be served at the wedding. In light of what we have seen, we understand why this was done. A Korban Toda was offered for the purpose of giving public expression to one’s feelings of gratitude to G-d. Naturally, then, when a bride and groom get married and celebrate together with a large gathering, they bring a Korban Toda and distribute the food to their guests.

The offering of a Korban Toda at a wedding might also serve an additional purpose – to impress upon the new couple the importance of gratitude, and of never taking anything for granted. One of the causes of tension in marriage is the resentment resulting from unfulfilled expectations, when a spouse feels the other is obligated to do something which he or she fails to do. The best “menu” for a wedding is the Korban Toda – not only to give public praise to G-d, but also to convey to the bride and groom the message of gratitude, to always be appreciative, and not to take anything the other spouse does for granted. Each and every favor, big or small, routine or out-of-the-ordinary, should be appreciated and respected. When a couple begins their wedding with a Korban Toda, they understand the importance of appreciating everything that is done for them, a necessary ingredient for a happy home.

Although we cannot bring a Korban Toda today, we nevertheless observe the concept underlying this offering by reciting Birkat Ha’gomel after emerging safely from a dangerous situation in the presence of ten people. Additionally, it is customary after experiencing an especially dangerous situation, such as serious illness, to host a large Se’udat Hoda’a to publicize G-d’s kindness.

More lectures from Rabbi Eli Mansour

The Prohibition of Eating a Large Meal on Ereb Shabbat

Chagigah 8

Parashat Ki Tisa: Preserving the Eternal Bond

Misva #142: The Prohibition Against Leaving Over the Korban Toda

Misva #141: The Shelamim Sacrifice

Chagigah 7