The Torah commands in Parashat Tesaveh (Shemot 29:34), “Ve’achelu Otam Asher Kupar Bahem” – that the Kohanim must eat the sacrifices, through which those who offer sacrifices earn atonement. As the Gemara explains in Masechet Pesahim (59), “Kohanim Ochelim U’be’alim Mitkaperim” – “the Kohanim eat, and the owners [of the sacrifice] receive atonement.” The Kohanim’s consumption of the sacrifice is a precondition for the atonement which the person seeks in bringing the offering. The Sefer Ha’hinuch clarifies that this Misva applies to all the sacrifices – both Kodasheh Kodashim, the meat of which is eaten only by the Kohanim, and Kodasheh Kalim, the meat of which is shared by the sacrifice’s owner and the Kohanim. The Kohanim’s consumption of their portion of Kodasheh Kalim is obligatory, just like their consumption of Kodasheh Kodashim. Moreover, the Sefer Ha’hinuch adds, this Misva includes also the Kohanim’s consumption of Teruma – the portion of agricultural produce which a farmer must give to a Kohen. There is, however, one important difference between the Kohanim’s consumption of Kodasheh Kodashim and their consumption of Kodasheh Kalim and Teruma. When it comes to Kodasheh Kodashim, the person who brought the sacrifice does not achieve atonement unless the Kohanim eat the sacrifice. When it comes to Kodasheh Kalim and Teruma, by contrast, the owner fulfills his obligation by giving the Kohanim their due portion; whether or not the Kohanim fulfill their Misva to eat the portion, the owner has fully satisfied his requirement. In explaining the reason behind this Misva, the Sefer Ha’hinuch writes that the purpose of the sacrifice is to subdue a person’s animalistic tendencies, and to embolden his mind and increase his spiritual awareness. To that end, everything in the Bet Ha’mikdash is conducted in a manner of distinction and grandeur, which has the effect of humbling a person and inspiring him with fear of G-d. This effect, the Sefer Ha’hinuch writes, will remain with the person even after he leaves the Bet Ha’mikdash and returns home. The special atmosphere in the Bet Ha’mikdash leaves an impression that will have a significant, long-term impact. Therefore, the Sefer Ha’hinuch explains, the Torah mandated that the sacrifices be treated in a very special way – they must be eaten by the distinguished servants of G-d (the Kohanim), within a specific time-frame, and only in the Bet Ha’mikdash. These restrictions contribute to the aura of grandeur and distinction that makes the experience of visiting the Bet Ha’mikdash very impactful. The Sefer H’hinuch writes that a Kohen who neglects this Misva, and does not eat the sacrifices as required, is worthy of severe punishment, because he has denied the person who offered the sacrifice the opportunity to achieve atonement. The Ramban (Rav Moshe Nachmanides, Spain, 1194-1270) disagrees with the Sefer Ha’hinuch regarding the classification of this Misva. According to the Ramban, the obligation upon the Kohanim to eat the sacrifice is part of the Misva of the sacrifice. In his view, there is no separate Misva for the Kohanim to eat the sacrifice; rather, the required procedure when bringing a sacrifice includes an obligation upon the Kohanim to eat the sacrifice. This is in contrast to the Sefer Ha’hinuch, who maintained that there is a separate command directed toward the Kohanim to eat the sacrifices.