Nossar, the parts of a Korban that are not eaten within the allotted time, must be destroyed.
Was there a bracha on burning nossar? If so, what is it? If not, why not?
Mi Yodeya is a question and answer site for those who base their lives on Jewish law and tradition and anyone interested in learning more. It only takes a minute to sign up.Sign up to join this community
In Sefer Abudarham, in Shaar Hashlishi which addresses Birkat Hamitsvot, a Teshuva of Rabbi Yosef Ben Pelat. The issue is to find a criterion for blessing on a mitsva. In the Teshuva RYBP wrote that mitsvot that come as consequence of a sin, as returning the stolen object, returning ribbit, are exempted from beracha.
Further RYBP wrote mefurash that notar has no Beracha: (last word of the 15th line of the right column)
וכן שרפת נותר לא תותירו והנותר ממנו, אלו כולן ומאי דדמי להו משום דהוו מצוה הבאה בעבירהלא מברכינן עלייהו
Later he explained the rational, linking the issue with the known Suggia of Mitsva habaa beavera, but I did not understand. His main proof is from the Gemara BK 94a which says that a man who bless for hafrashat challa on a dough made by wheat that he had stolen, he is not blessing but cursing.
In Igros Moshe, Kadashim, vol. 1, #15, toward the end, he says
on the basis of being unconvinced of a reason not to. The questioner apparently thought that one would not, and while the t'shuva does not mention the categorical exception to the b'racha requirement in @kouty's answer, he does consider and preempt a closely related concern.
Earlier, he'd analyzed the purpose of the mitzva to burn nosar, and some of the ramifications thereof. In that section he entertained the idea of two (or three) subtypes of lav hanitak la'ase, which would operate differently. One type was a positive mitzva that is designed to effect a state, the accomplishment of which de facto negates transgression of a separate prohibition. This sounds like the Avudraham's categorical exclusion, but Rav Moshe did not believe this mitzva fit into that criterion.
For more, and interesting criticism of this t'shuva, see Riv'vos Efrayim 8:368.
Re the wording of the putative b'racha, the general pattern of "אשר קדשנו בקדושתו של אהרן וצונו..." may not fit here, at least when the burning is performed by a non kohen. But it might be a different mitzva for kohanim and others. (I have wondered but never found an answer to what b'racha a kohen says when he eats the korban pesach, for the latter reason.)