ז׳
א׳מִצְוַת עֲשֵׂה לַעֲשׂוֹת הַחַטָּאוֹת כְּמִצְוָתָן הָאֲמוּרָה בַּתּוֹרָה. וְכֵיצַד מַעֲשֵׂה חַטָּאת הַנֶּאֱכֶלֶת. שׁוֹחֵט וְנוֹתֵן הַדָּם כְּמוֹ שֶׁבֵּאַרְנוּ. וּמַפְשִׁיטָהּ וּמַפְרִישׁ הָאֵימוּרִים וּמוֹלְחָן וְזוֹרְקָן עַל גַּבֵּי הָאִשִּׁים. וְאִם רָצָה לִתֵּן אֶת הָאֵימוּרִין בִּכְלִי כְּשֶׁמּוֹלִיכָן לַמִּזְבֵּחַ נוֹתֵן וּשְׁאָר בְּשָׂרָהּ נֶאֱכָל לְזִכְרֵי כְּהֻנָּה בָּעֲזָרָה:
1It is a positive commandment to offer the sin-offerings1Sefer HaMitzvot (positive commandment 64) and Sefer HaChinuch (mitzvah 138) include this as one of the 613 mitzvot of the Torah. Even though there are several different types of sin-offerings, since they are all offered in the same manner, they are considered only as one mitzvah (Radbaz). according to its statutes as they are written in the Torah. How are the sin-offerings which are eaten2In Chapter 1, Halachot 15-16, the Rambam mentions which sin-offerings are eaten and which are burnt. brought? One slaughters [the animal] and sprinkles its blood in the manner described,3See Chapter 5, Halachot 1-3, with regard to the slaughter of the animal and Halachot 7-10 of that chapter with regard to casting its blood on the altar. skins it, and separates the eimorim.4The fats and inner organs offered on the altar. See Leviticus 4:8-10. He salts them and casts them on the pyre. If he desires to place the eimorim in a container while they are being carried to the altar, he may. The remainder of the meat is eaten by male priests in the Temple Courtyard.5Leviticus 6:19 speaks of the priests partaking of the sin-offerings in the Courtyard of the Tent of Meeting. See Chapter 10.
ב׳וְכֵיצַד מַעֲשֵׂה חַטָּאוֹת הַנִּשְׂרָפוֹת. שׁוֹחֵט וְזוֹרֵק דָּמָם כְּמוֹ שֶׁבֵּאַרְנוּ. וְאַחַר כָּךְ קוֹרְעָם וּמוֹצִיא הָאֵימוּרִים וְנוֹתְנָן בִּכְלִי וּמוֹלְחָן וְזוֹרְקָן עַל גַּבֵּי הָאִשִּׁים. וּמוֹצִיא שְׁאֵרִיתָן חוּץ לָעִיר. וּמְנַתְּחִין אוֹתָן שָׁם כְּנִתְחֵי הָעוֹלָה בְּעוֹרָן. וְשׂוֹרְפִין אוֹתָן שָׁם בְּבֵית הַדֶּשֶׁן:
2How are the sin-offerings which are burnt brought? One slaughters [the animal] and sprinkles its blood in the manner described. Afterwards, one rips open [its belly] and removes the eimorim. He places them into a container, salts them, and casts them on the pyre. The remainder [of the animal] should be taken outside the city6Leviticus 2:12 speaks of these sacrifices being burnt outside the camp. See also Hilchot Avodat Yom HaKippurim 3:7. and cut up there as the burnt offering is cut up7Chapter 6, Halachot 5-9. with its hide.8They are not skinned before being burnt, as related in Chapter 5, Halachah 18. [The pieces] are burnt there in the ash pile.9See Halachah 4.
ג׳שְׁלֹשָׁה מְקוֹמוֹת לִשְׂרֵפָה. אֶחָד בְּתוֹךְ הָעֲזָרָה וּבוֹ שׂוֹרְפִין פְּסוּלֵי הַמֻּקְדָּשִׁין וְאֵמוּרֵי קָדָשִׁים קַלִּים שֶׁנִּפְסְלוּ וּפָרִים וּשְׂעִירִים שֶׁל חַטָּאוֹת הַנִּשְׂרָפוֹת אִם אֵרַע בָּהֶם פָּסוּל בֵּין לִפְנֵי זְרִיקָה בֵּין לְאַחַר זְרִיקָה. כְּגוֹן שֶׁנִּטְמְאוּ אוֹ שֶׁיָּצְאוּ חוּץ לָעֲזָרָה עַד שֶׁלֹּא הִגִּיעַ זְמַנָּן לָצֵאת. אוֹ שֶׁלָּן הַבָּשָׂר אוֹ לָנוּ הָאֵימוּרִין שֶׁלָּהֶן:
3There are three places [where sacrifices] are burnt: The first is in the midst of the Temple Courtyard.10It was to the east of the ramp ascending to the altar (Sifra, Vayikra 9:3). [The following are] burnt there: sacrifices [of the highest order of sanctity] that have been disqualified,11Rashi (Zevachim 104b) explains that since these sacrifices are eaten in the Temple Courtyard, they should also be burnt there. the eimorim of sacrifices of lesser sanctity which were disqualified,12Since these eimorim should have been burnt on the altar, they are burnt in the Temple Courtyard if they became impure (Radbaz). The sacrifices of lesser sanctity themselves should be burnt in Jerusalem (the place where they are eaten). We can assume that they were burnt on the Temple Mount, at the birah (ibid., gloss to Halachah 4). the bulls and goats that are burnt if they are disqualified, whether before their blood was sprinkled or after their blood was sprinkled,13Although they had reached a stage where they were to be taken out of the Temple Courtyard, since in fact they had not been removed from the Temple Courtyard before they were disqualified, they should be burnt there (Radbaz). e.g., they became impure, they were taken outside the Temple Courtyard before the time they were supposed to be taken out arrived, or their meat or their eimorim remained overnight [without being burnt].14See more details in Hilchot Pesulei HaMukdashim 19:3.
ד׳וְהַמָּקוֹם הַשֵּׁנִי בְּהַר הַבַּיִת וּשְׁמוֹ בִּירָה. וּבוֹ שׂוֹרְפִין חַטָּאוֹת הַנִּשְׂרָפוֹת אִם אֵרַע בָּהֶן פְּסוּל אַחַר צֵאתָן מִן הָעֲזָרָה. וְהַמָּקוֹם הַשְּׁלִישִׁי חוּץ לִירוּשָׁלַיִם וְהוּא הַנִּקְרָא בֵּית הַדֶּשֶׁן. וְשָׁם שׂוֹרְפִין חַטָּאוֹת הַנִּשְׂרָפוֹת בִּזְמַן שֶׁהֵן נִשְׂרָפוֹת כְּמִצְוָתָן:
4The second place is on the Temple Mount. It is called the birah.15The term birah means "tower" or "large building." At times, it is used to refer to the Temple complex as a whole. There we burn sin-offerings that are to be burnt if they were disqualified16Because of impurity or because they remained overnight. These factors can still disqualify these sacrifices even though they have been taken out of the Temple Courtyard (Radbaz). after they departed from the Temple Courtyard.The third place is outside Jerusalem. It is called the ash-pile. There we burn the sin-offerings that are burnt when they are burnt according to their commandment.17I.e., when they have not been disqualified. The Biblical commandment is to burn them "outside the camp." In later times, that meant "outside Jerusalem" as stated in Halachah 2. The term ash-pile has several meanings; see Chapter 6, Halachah 21.
ה׳וּשְׂרֵפַת כָּל הַנִּשְׂרָפִין כְּשֵׁרָה בְּזָר וּבַלַּיְלָה. וְכָל הַנִּשְׂרָפִין חוּץ לָעֲזָרָה כָּל הָעֵצִים כְּשֵׁרִין לִשְׂרֵפָתָן אֲפִלּוּ בְּקַשׁ וּבִגְבָבָא שֶׁנֶּאֱמַר (ויקרא ד יב) "עַל עֵצִים בָּאֵשׁ", אֵשׁ מִכָּל מָקוֹם. וְלָמָּה נֶאֱמַר עֵצִים לְהוֹצִיא אֶת הַסִּיד וְאֶת הָרֶמֶץ:
5It is acceptable for the burning of all of [the sacrifices] that must be burnt18I.e., those sacrifices which must be burnt outside Jerusalem. Those that must be burnt in the Temple Courtyard must be burnt with wood fit to be used for the altar (Sifra). to be performed by a non-priest19This indicates that burning them is not a fundamental element of the sacrificial service (Radbaz). and at night.20There are some exceptions to this as stated in Hilchot Pesulei HaMukdashim 19:5. Any type of wood, even straw and stubble, is acceptable21I.e., the wood need not meet the criteria for wood required for the altar. for the burning of all of the sacrifices that must be burnt outside the Temple Courtyard, as [Leviticus 4:12] states: "On wood with fire," any type of fire. Why is wood mentioned? To exclude lime or hot ash.
ו׳חַטַּאת הָעוֹף כֵּיצַד הָיְתָה נַעֲשֵׂית. מוֹלֵק אוֹתָהּ בְּקֶרֶן דְּרוֹמִית מַעֲרָבִית כְּמוֹ שֶׁבֵּאַרְנוּ וְיוֹרֵד בְּצִפָּרְנוֹ עַד שֶׁיַּחְתֹּךְ הַסִּימָנִין אוֹ רֹב אֶחָד מֵהֶן וְאֵינוֹ מַבְדִּיל הָרֹאשׁ מִן הַגּוּף. וְאִם הִבְדִּיל פָּסַל וְלוֹקֶה שֶׁנֶּאֱמַר (ויקרא ה ח) "וּמָלַק אֶת רֹאשׁוֹ מִמּוּל עָרְפּוֹ וְלֹא יַבְדִּיל". וּמַזֶּה מִדָּמָהּ עַל קִיר הַמִּזְבֵּחַ לְמַטָּה מֵאֶמְצָעוֹ. וּשְׁיָרֵי הַדָּם מִתְמַצִּים עַל הַיְסוֹד שֶׁנֶּאֱמַר (ויקרא ה ט) "וְהַנִּשְׁאָר בַּדָּם יִמָּצֵה עַל יְסוֹד הַמִּזְבֵּחַ" מִכְּלָל שֶׁהַנְּתִינָה עַל קִיר שֶׁהַשְּׁיָרִין שֶׁלּוֹ מִתְמַצִּין אֶל יְסוֹד וְזֶהוּ קִיר הַתַּחְתּוֹן:
6How is a sin-offering from fowl brought? Melikah should be performed on the southwest corner [of the altar],22From Zevachim 63a,b, it is apparent that, after the fact, a sin-offering is acceptable if melikah is performed at any place in the Temple Courtyard. (See also Halachah 9.) This corner is mentioned as an initial preference, because the blood must be sprinkled there (Radbaz). as we explained.23Rav Yosef Corcus states that the reference is to the order of melikah described at the conclusion of ch. 6. Melikah at the southwestern corner of the altar is not mentioned elsewhere. He should descend with his nail until he cuts the organs [required for ritual slaughter]24The windpipe and the gullet. or [at least] the majority of one of them. He should not separate the head from the body.25In contrast to the requirement for the burnt-offering mentioned in Chapter 6, Halachah 20. If he does, he disqualifies [the sacrifice] and is liable for lashes,26Sefer HaMitzvot (negative commandment 112) and Sefer HaChinuch (mitzvah 124) include this as one of the 613 mitzvot of the Torah.The Lechem Mishneh quotes authorities who understand this as meaning that one may not separate both the gullet and the windpipe entirely. The Kessef Mishneh, however, maintains that the Rambam's words should be explained simply: the head may not be severed from the body. If it is attached, even if these two organs are severed, the prohibition is not violated. as [Leviticus 5:8] states: "He shall nip off its head at the nape [of the neck], but should not separate it."He then sprinkles its blood on the wall of the altar, below its midpoint.27In contrast to the requirement for the burnt-offering mentioned in Chapter 6, Halachah 20. The remainder of the blood should be squeezed out on the altar's base,28Hence when performing melikah, the priest does not ascend on the ramp, but rather stands on the ground (Radbaz). as stated [ibid.: 9]: "And the remainder of the blood, he shall squeeze out on the altar's base." One can conclude from this that when one presents the blood on the wall [of the altar], [the fact that] the remainder [of the blood] is squeezed out toward the base [indicates that] "the wall" refers to the lower [portion] of the wall.29The Rambam is explaining why the obligation is to present the blood of a sin-offering from fowl on the lower half of the altar in contrast to the blood of a sin-offering from an animal which is presented on the upper half.
ז׳וּמִצּוּי דַּם חַטַּאת הָעוֹף מְעַכֵּב. וְאֵין לַמִּזְבֵּחַ בָּהּ אֶלָּא דָּמָהּ וְהַשְּׁאָר נֶאֱכָל לְזִכְרֵי כְּהֻנָּה כִּבְשַׂר חַטַּאת הַבְּהֵמָה:
7Squeezing out the blood of a fowl brought as a sin-offering is an absolute requirement.30Although there is a difference of opinion concerning this matter in the Talmud and there are passages which appear to follow the other view, the Rambam's approach represents the consensus, as indicated by Me'ilah 9b (Radbaz, Kessef Mishneh). All the altar receives from this offering is its blood. The remainder is eaten by males of the priestly family like the meat of an animal brought as a sin-offering.31See Chapter 10.
ח׳כֵּיצַד אוֹחֵז חַטַּאת הָעוֹף בִּשְׁעַת מְלִיקָה. אוֹחֵז שְׁתֵּי רַגְלֶיהָ בֵּין שְׁתֵּי אֶצְבְּעוֹתָיו וּשְׁתֵּי אֲגַפֶּיהָ בֵּין שְׁתֵּי אֶצְבְּעוֹתָיו. וּמוֹתֵחַ צַוָּארָהּ אֶל רֹחַב שְׁתֵּי אֶצְבְּעוֹתָיו וּמוֹלֵק. וְזוֹ מֵעֲבוֹדוֹת קָשׁוֹת שֶׁבַּמִּקְדָּשׁ. וְאִם שִׁנָּה וְאָחַז בְּכָל מָקוֹם כְּשֵׁרָה:
8How should the fowl brought as a sin-offering be held at the time of melikah? He should hold its two feet between two of his fingers32The pinky and the finger next to it on his left hand. and its two wings between his other two fingers,33The index finger and the middle finger. extending its neck over [the thumb for]34The bracketed additions are made on the basis of the Rambam's Commentary to the Mishnah (Zevachim 6:4). a width of two fingers and then snip off its head.35With his right hand.This was one of the difficult tasks performed in the Temple. If one deviated and held the fowl in any other manner, it is acceptable.
ט׳וְכָל מָקוֹם מִן הַמִּזְבֵּחַ כָּשֵׁר לִמְלִיקָתָהּ. וּבִלְבַד שֶׁיַּזֶּה דָּמָהּ לְמַטָּה מֵאֶמְצַע הַמִּזְבֵּחַ. וְאִם הִזָּה בְּכָל מָקוֹם כְּשֵׁרָה. וְהוּא שֶׁיִּתֵּן לְמַטָּה מְעַט מִדַּם הַנֶּפֶשׁ:
9Every part of the altar is acceptable for melikah, provided he sprinkles its blood below the midpoint of the altar. If he sprinkles it anywhere [on the altar], it is acceptable provided he presents [at least] a small amount of the blood of the soul36As indicated in Hilchot Ma'achalot Assurot 6:3, this term refers to the blood that flows out when the fowl is slaughtered. below [the midpoint of the altar].
י׳שְׁלֹשָׁה דְּבָרִים הָיְתָה קֶרֶן דְּרוֹמִית מַעֲרָבִית מְשַׁמֶּשֶׁת לְמַעְלָה וּשְׁלֹשָׁה לְמַטָּה. מִלְּמַטָּה חַטַּאת הָעוֹף וְהַגָּשַׁת הַמְּנָחוֹת וּשְׁיָרֵי הַדָּם שֶׁל עוֹלוֹת וְחַטָּאוֹת הַנֶּאֱכָלוֹת וַאֲשָׁמוֹת וּשְׁלָמִים שֶׁשּׁוֹפְכִין עָלֶיהָ. וְהַשְּׁלֹשָׁה שֶׁל מַעְלָה נִסּוּךְ הַמַּיִם שֶׁמְּנַסְּכִין בֶּחָג וְנִסּוּךְ הַיַּיִן שֶׁל נְסָכִים וְעוֹלַת הָעוֹף בִּזְמַן שֶׁהִיא רַבָּה. וְאִם אֵין קֶרֶן דְּרוֹמִית מִזְרָחִית מְכִילָה אוֹתָהּ נִפְנִין לְקֶרֶן דְּרוֹמִית מַעֲרָבִית וְעוֹשִׂין אוֹתָהּ שָׁם:
10The upper half of southwest corner of the altar would serve three purposes and the lower half would serve three purposes. The lower half was used for the melikah of a fowl brought as a sin-offering, approaching the altar with the meal-offering,37See Chapter 12, Halachah 6; Chapter 13, Halachah 12. and pouring the remainder of the blood of the burnt-offerings, the sin-offerings that are eaten, the guilt-offerings, and the peace-offerings upon its [base].38See Chapter 5, Halachot 6, 10.The three purposes for which the upper portion was used are: the water libation on Sukkos,39See Hilchot Temidim UMusafim 10:6. the wine libation of the accompanying offering [of Sukkot],40I.e., in contrast to the wine libations offered throughout the year which are offered on the lower portion of the altar. See Chapter 2, Halachah 1, and notes. and the burnt offerings of fowl if there are many of them. If the southeast corner41Which was the preferential place for them to be offered, as stated in Chapter 6, Halachah 20. does not have the capacity for all of them,42I.e., if many fowl were being offered and it was difficult to approach that corner of the altar. [the priests would] turn to the southwest corner and perform melikah there.43For this is close to the place where portions of the sacrifices are discarded.
י״אכָּל הָעוֹלִין לַמִּזְבֵּחַ עוֹלִין דֶּרֶךְ יָמִין וּמַקִּיפִין וְיוֹרְדִין דֶּרֶךְ שְׂמֹאל. חוּץ מִן הָעוֹלֶה לְאֶחָד מִשְּׁלֹשָׁה דְּבָרִים אֵלּוּ שֶׁלְּמַעְלָה בְּקֶרֶן זוֹ שֶׁהֵן עוֹלִין וְנִפְנִין עַל הַשְּׂמֹאל לַקֶּרֶן וְעוֹשִׂין מְלַאכְתָּן וְחוֹזְרִין לָעָקֵב. וּמִפְּנֵי מָה נִפְנִין לִשְׂמֹאל כְּדֵי שֶׁיִּפְגְּעוּ בְּקֶרֶן מַעֲרָבִית דְּרוֹמִית תְּחִלָּה. שֶׁאִם נִפְנִין עַל יָמִין וּמַקִּיפִין אֶת כָּל הַמִּזְבֵּחַ עַד שֶׁיַּגִּיעוּ לְקֶרֶן דְּרוֹמִית מַעֲרָבִית שֶׁמָּא יִתְעַשֵּׁן הַמַּיִם וְהַיַּיִן אוֹ שֶׁמָּא יָמוּת הָעוֹף בְּעֶשֶׁן הַמִּזְבֵּחַ:
11All of those who ascend the altar on the right [side of the ramp],44I.e., they should turn to the southeastern corner. The rationale is that, at the outset, one should always turn to the right. circle it, and descend on the left [side] except for one who ascends for one of the latter three purposes mentioned above which are performed on the upper portion45Those who perform the tasks on the lower portion of this corner do not ascend the ramp at all, but instead, approach the altar from the ground. of this corner. [Those involved in these services] ascend on the left side, turn to the left, to that corner, perform their task, and retrace their steps.Why do they turn to the left? So that they will encounter the southwest corner first. For if they would turn to the right and circle the entire altar until they reached the southwest corner, the water or the wine might become smoky46Wine that became smoky is unacceptable for a libation (Hilchot Issurei Mizbeiach 6:9). We can assume that the same law applies with regard to water. or perhaps the fowl would die because of the altar's smoke.
י״בלְפִיכָךְ הַמְנַסֵּךְ מַיִם אוֹ יַיִן כְּשֶׁהוּא מַקִּיף אֶת הַמִּזְבֵּחַ לֹא יִהְיֶה בְּיָדוֹ כְּלוּם. וּמַתְחִיל וּמַקִּיף מִקֶּרֶן דְּרוֹמִית מִזְרָחִית לְמִזְרָחִית צְפוֹנִית לִצְפוֹנִית מַעֲרָבִית לְמַעֲרָבִית דְּרוֹמִית וְלֹא יִהְיֶה בְּיָדוֹ כְּלוּם. וּכְשֶׁמַּגִּיעַ לְמַעֲרָבִית דְּרוֹמִית נוֹתְנִין הַמַּיִם אוֹ הַיַּיִן בְּיָדוֹ וּמְנַסֵּךְ. וְאִם לֹא הִקִּיף עוֹלֶה וּפוֹנֶה עַל שְׂמֹאלוֹ וְעוֹשֶׂה מְלַאכְתּוֹ וְיוֹרֵד:
12Therefore when someone who performs a water or wine libation circles the altar,47There is no necessity - or even preference - that the priest circle the altar. The matter is solely dependent on his choice. The Mishnah (Tamid 6:6) that is the source for this teaching speaks about a High Priest, but as the Rambam states in his Commentary to the Mishnah, the concept applies to any priest. If he desires, he may circle the altar before performing this service. he should not have anything in his hands. He begins circling from the southeast corner, [proceeding] to the northeast and then to the northwest and the southwest. He should not be holding anything. When he reaches the southwest corner, the water or the wine is placed in his hand and he performs the libation. If he does not [desire to] circle [the altar], he may ascend [the ramp], turn to the left, perform his service, and descend.
ח׳
א׳חֹמֶר בְּחַטַּאת הַבְּהֵמָה מִשְּׁאָר קָדְשֵׁי קָדָשִׁים. שֶׁדַּם חַטַּאת הַבְּהֵמָה שֶׁנִּתַּז מִן הַכְּלִי שֶׁקִּבֵּל בּוֹ הַדָּם קֹדֶם הַזָּיָה עַל הַבֶּגֶד טָעוּן כִּבּוּס בְּמַיִם בָּעֲזָרָה שֶׁנֶּאֱמַר (ויקרא ו כ) "וַאֲשֶׁר יִזֶּה מִדָּמָהּ עַל הַבֶּגֶד אֲשֶׁר יִזֶּה עָלֶיהָ תְּכַבֵּס בְּמָקוֹם קָדשׁ":
1There is a stringency that applies with regard to an animal1But not a fowl (Halachah 2). brought as a sin-offering that does not apply [even] to other sacrifices of the most sacred order. If blood from an animal brought as a sin-offering will spew from the container in which the blood was received2If, however, it spewed forth from the animal at the time of slaughter, spluttered from the blood sprinkled to the altar, or spilled to the floor and was collected from there, these laws do not apply (Halachah 6). onto a garment before [the blood] was sprinkled [on the altar],3Similarly, once the blood was sprinkled this stringency does not apply (Halachah 7). that garment is obligated to by washed with water4See Halachah 10. in the Temple Courtyard, as [Leviticus 6:20] states: "If its blood is spewed on a garment, that which it has been spewed upon must be washed in a holy place."
ב׳אֶחָד הַבֶּגֶד וְאֶחָד הָעוֹר הָרַךְ וְאֶחָד הַשַּׂק טְעוּנִין כִּבּוּס. אֲבָל הָעוֹר הַקָּשֶׁה הֲרֵי הוּא כְּעֵץ וְגוֹרֵד הַדָּם מֵעָלָיו. וְאֶחָד דַּם חַטָּאת הַנֶּאֱכֶלֶת אוֹ דַּם חַטָּאת הַנִּשְׂרֶפֶת אֲבָל לֹא דַּם חַטַּאת הָעוֹף. שֶׁנֶּאֱמַר (ויקרא ו יח) "תִּשָּׁחֵט הַחַטָּאת" בְּנִשְׁחֶטֶת הַכָּתוּב מְדַבֵּר לֹא בְּנִמְלֶקֶת:
2A garment made from wool or linen,5This is the meaning of the term beged (Rashi, Zevachim 93b). a soft hide,6See Halachah 5. or a garment from goat's hair7Our translation is taken from the Rambam's Commentary to the Mishnah (Keilim 27:1). is required to be washed. A firm hide, however, is considered as wood8See Halachah 4. and one should scrape the blood from it.[The above applies to] the blood of sin-offerings that are eaten or those which are burnt,9See Chapter 1, Halachot 15-16. but not to sin-offerings from fowl, as implied by [ibid.:18]: "the sin-offering will be slaughtered," i.e., the Torah is speaking about [an offering] that is slaughtered and not one that is killed by melikah.10Although melikah is equivalent to ritual slaughter in certain contexts, since the verse specifies "slaughter," it is excluded in this instance (Radbaz).
ג׳חַטָּאת שֶׁנִּפְסְלָה אֵין דָּמָהּ טָעוּן כִּבּוּס. בֵּין שֶׁהָיְתָה לָהּ שְׁעַת הַכּשֶׁר בֵּין שֶׁלֹּא הָיְתָה לָהּ שְׁעַת הַכּשֶׁר. אֵי זוֹ הִיא שֶׁהָיְתָה לָהּ שְׁעַת הַכּשֶׁר. שֶׁלָּנָה וְשֶׁנִּטְמֵאת וְשֶׁיָּצָאת חוּץ לָעֲזָרָה. וְאֵי זוֹ הִיא שֶׁלֹּא הָיְתָה לָהּ שְׁעַת הַכּשֶׁר. שֶׁנִּפְסְלָה בִּשְׁחִיטָה אוֹ בִּזְרִיקַת הַדָּם:
3When a sin-offering was disqualified, its blood need not be washed [from garments]. This applies whether there was a time when it could have been acceptable or there was never a time when it could have been acceptable.What is meant by [an offering] that had a time when it could have been acceptable? One which was left overnight, that became impure, or that was taken outside of the Temple Courtyard.11I.e., in all these instances, the ritual slaughter and the sprinkling were performed in an appropriate manner and thus the meat could have been consumed in an acceptable manner. What is meant by [an offering] that never had a time when it could have been acceptable? One that was disqualified because of [the manner in which] it was slaughtered12See Hilchot Pesulei HaMukdashim 15:1 which mentions several ways in which ritual slaughter can be disqualified. or the manner in which its blood was sprinkled.
ד׳אֵין טָעוּן כִּבּוּס אֶלָּא מְקוֹם הַדָּם בִּלְבַד. וְהוּא שֶׁיִּהְיֶה עַל כְּלִי שֶׁרָאוּי לְקַבֵּל טֻמְאָה וְרָאוּי לְכִבּוּס. אֲבָל אִם נִתַּז עַל כְּלִי עֵץ אוֹ כְּלִי מַתֶּכֶת אֵינוֹ טָעוּן כִּבּוּס לְפִי שֶׁאֵינָן רְאוּיִין לְכִבּוּס אֶלָּא גּוֹרְדָן בִּלְבַד:
4Only the place where the blood [was absorbed] must be washed.13And not the entire garment (Zevachim 93b). [The above applies provided the garment or] utensil14I.e., this requirement applies not only to garments, but also other objects made from these materials. is susceptible to contract ritual impurity and is fit to be washed. If, however, the blood spews on a wooden utensil or a metal utensil, it need not be washed because it is not fit to be washed. Instead, one should merely scrape the blood off.
ה׳נִתַּז עַל עוֹר הַדָּג אֵינוֹ טָעוּן כִּבּוּס לְפִי שֶׁאֵינוֹ רָאוּי לְקַבֵּל טֻמְאָה. אֲבָל אִם נִתַּז עַל עוֹר בְּהֵמָה. עַד שֶׁלֹּא הֻפְשַׁט אֵינוֹ טָעוּן כִּבּוּס. אַחַר שֶׁהֻפְשַׁט טָעוּן כִּבּוּס. שֶׁאַף עַל פִּי שֶׁאֵינוֹ מְקַבֵּל טֻמְאָה עַתָּה הֲרֵי הוּא רָאוּי לְקַבֵּל טֻמְאָה לְאַחַר שֶׁיִּתְעַבֵּד:
5If [the blood] spewed onto the skin of a fish, it is not necessary to wash it, for [the skin of a fish] is not susceptible to ritual impurity.15See Hilchot Keilim 1:3-4; 10:1. Zevachim 93b states that only an article that is susceptible to ritual impurity must be washed. If it was spewed onto the hide of an animal that was not skinned, it need not be washed. If, however, [the hide] was skinned [from the animal], it must be washed. Even though it is not susceptible to ritual impurity in its present state,16For it is not considered as a k'li, a useful article, in its present state. it will be susceptible to ritual impurity after it has been treated.
ו׳נִתַּז מִן הַצַּוָּאר עַל הַבֶּגֶד אוֹ מֵעַל קֶרֶן הַמִּזְבֵּחַ אוֹ שֶׁנִּשְׁפָּךְ הַדָּם עַל הָרִצְפָּה וַאֲסָפוֹ וְנִתַּז מִמֶּנּוּ עַל הַבֶּגֶד אֵינוֹ טָעוּן כִּבּוּס שֶׁנֶּאֱמַר (ויקרא ו כ) "וַאֲשֶׁר יִזֶּה מִדָּמָהּ". לֹא אָמַרְתִּי אֶלָּא בְּדָם שֶׁנִּתְקַבֵּל בִּכְלִי שָׁרֵת וְרָאוּי לְהַזָּיָה וְיֵשׁ בּוֹ כְּדֵי הַזָּיָה:
6If blood spewed from [the animal's] neck onto a garment, it sputtered from the corner of the altar [to a garment],17Since it has already been sprinkled on the altar, these laws no longer apply to it (Zevachim 92b). or the blood spilled to the floor [of the Temple Courtyard],18Without first being received in a sacred utensil. In such an instance, it is not fit to be sprinkled on the altar (Hilchot Pesulei HaMukdashim 1:25). If, however, it was first received in a sacred utensil and then spilled, it is fit to be sprinkled on the altar. Hence, if it spewed onto a garment, the garment must be washed. it was gathered and then it spewed on to a garment, there is no requirement that [the garment] be washed, as [the prooftext] states: "If its blood is spewed...."19The same Hebrew root haza'ah is used both for the sprinkling of the blood on the altar and the spewing of the blood on a garment, leading to the inference stated by the Rambam. [Implied is that the requirement] was stated only with regard to blood that was received in a sacred utensil and is fit to be sprinkled [on the altar], [because it is] of sufficient measure [to be sprinkled].20Our translation is based on the gloss of the Radbaz.
ז׳נָתַן אַרְבַּע הַמַּתָּנוֹת וְאַחַר כָּךְ נִתַּז מִן הַכּוֹס עַל הַבֶּגֶד מִשְּׁיָרֵי הַדָּם אֵינוֹ טָעוּן כִּבּוּס. אַף עַל פִּי שֶׁעֲדַיִן לֹא זָרַק הַשְּׁיָרִים עַל הַיְסוֹד. וְכֵן בְּחַטָּאוֹת הַנִּשְׂרָפוֹת:
7If the four presentations of blood21As prescribed in Chapter 5, Halachah 7. were made and then some of the remainder of the blood spewed from the container onto a garment, it need not be washed even though the remainder of the blood was not yet poured out on the base [of the altar].22Because pouring out the remainder of the blood is not an essential element of the sacrifice. Similar principles apply with regard to the sin-offerings that are burnt.23I.e., once the priest has completed the sprinkling of their blood that is required as explained in Chapter 5, Halachot 12-18, the remaining blood does not require that it be washed.
ח׳נִתַּז מֵאֶצְבָּעוֹ אַחַר שֶׁיָּצָאת הַזָּיָה מִיָּדוֹ אֵינוֹ טָעוּן כִּבּוּס שֶׁשְּׁיָרֵי הַדָּם שֶׁבָּאֶצְבַּע פְּסוּלִין לְהַזָּיָה:
8[If the blood of a sin-offering] sputtered from [a priest's] finger after he performed its sprinkling with his hand, [the garment onto which it sputtered] need not be washed, because the remainder of the blood on his finger is not acceptable for sprinkling.24As evident from Chapter 5, Halachah 8.
ט׳נִתַּז מִן הַבֶּגֶד לְבֶגֶד שֵׁנִי אֵין הַבֶּגֶד הַשֵּׁנִי טָעוּן כִּבּוּס. נִתַּז עַל בֶּגֶד טָמֵא אֵינוֹ טָעוּן כִּבּוּס. נִתַּז דַּם הַחַטָּאת עַל הַבֶּגֶד וְנִתַּז עַל דַּם הַחַטָּאת דַּם חֻלִּין טָעוּן כִּבּוּס. אֲבָל אִם נִתַּז דַּם הַחֻלִּין תְּחִלָּה (אוֹ אֲפִלּוּ דַּם עוֹלָה) וְנִתַּז עָלָיו דַּם הַחַטָּאת אֵינוֹ טָעוּן כִּבּוּס שֶׁהֲרֵי לֹא נִבְלַע בּוֹ:
9If [the blood] spewed from one garment to another, the second garment need not be washed.25Zevachim 92b compares this to the situation described in Halachah 6 when blood was spilled onto the floor and then sputtered onto a garment. If [blood] spewed on an impure garment, it need not be washed.26For it is considered as if the blood became impure beforehand and thus would have been unacceptable for sprinkling. Zevachim 93a associates this situation with the question whether water set aside to be used for the sprinkling of the ashes of the red heifer that became impure can be purified or not. Based on that discussion, Rav Yosef Corcus suggests that there is a printing error in the text of the Mishneh Torah and the ruling is that the garment must be washed. This conclusion is supported by the Rambam's ruling in Hilchot Pesulei HaMukdashim 1:36 which states that blood from consecrated animals can never contract ritual impurity.If blood from a sin-offering sputtered onto a garment and then ordinary blood27I.e., blood from an animal that was not consecrated. As evident from the following clause, seemingly, the same law would apply with regard to blood from a burnt offering. Indeed, Zevachim 98a-b states this explicitly. sputtered onto the blood from the sin-offering, it must be washed.28For the blood from the sin-offering is absorbed into it and is not washed away by the other blood. If, however, ordinary blood - or even blood from a burnt-offering - sputtered onto a garment and then blood from a sin-offering sputtered on to it, it is not required to be washed, because [the blood from the sin-offering] is not absorbed in [the garment].29For it had already absorbed the other blood.
י׳כְּשֶׁמְּכַבְּסִין אֶת מְקוֹם הַדָּם מְכַבְּסִין אוֹתוֹ בְּמַיִם יָפֶה יָפֶה עַד שֶׁלֹּא יִשָּׁאֵר לוֹ רשֶׁם. וְכָל שִׁבְעַת הַסַּמְמָנִים שֶׁמַּעֲבִירִין עַל הַכֶּתֶם מַעֲבִירִין עַל דַּם חַטָּאת. חוּץ מִמֵּי רַגְלַיִם שֶׁאֵין מַכְנִיסִין מֵי רַגְלַיִם לַמִּקְדָּשׁ:
10When the place [stained by] the blood is washed, it should be washed very thoroughly with water until no trace [of the blood] remains. All of the seven detergents30The saliva of a person who has not eaten, beans that have been chewed, urine that has become sour, marsh mallow, natron, glasswort, and soapwort. [The names of these detergents were taken from Rav Kappach's translation of the Arabic terms used in the Rambam's Commentary to the Mishnah (Niddah 9:6).] that are used [to determine whether] a stain is blood or not31If the stain is removed when these seven detergents are applied to it, we conclude that it was blood. If it is not removed, we assume that it is paint or another type of dye. should be used to [wash away] the blood of a sin-offering with the exception of urine, for urine should not be brought into the Temple.32For it is not respectful to bring such a substance into a place where the Divine Presence is overtly revealed.The commentaries have noted that Zevachim 95a (the source for this halachah) mentions that urine was brought into the Temple, except that it was first mixed with the saliva so that it was not taken in as an independent entity.
י״אכְּלִי חֶרֶשׂ שֶׁנִּתְבַּשְּׁלָה בּוֹ הַחַטָּאת הַנֶּאֱכֶלֶת טָעוּן שְׁבִירָה בָּעֲזָרָה. וּכְלִי מַתָּכוֹת שֶׁנִּתְבַּשְּׁלָה בּוֹ טָעוּן מְרִיקָה וּשְׁטִיפָה בְּמַיִם בָּעֲזָרָה שֶׁנֶּאֱמַר (ויקרא ו כא) "וּכְלִי חֶרֶס אֲשֶׁר תְּבֻשַּׁל בּוֹ יִשָּׁבֵר". אַף עַל פִּי שֶׁלֹּא נֶאֱמַר כָּאן (ויקרא ז ו) (ויקרא טז כד) "בְּמָקוֹם קָדוֹשׁ" הֲרֵי דִּינָן כְּדִין הַכִּבּוּס. מָה כִּבּוּס הַבֶּגֶד בַּקֹּדֶשׁ אַף שְׁבִירַת כְּלִי חֶרֶס וּשְׁטִיפַת כְּלִי מַתָּכוֹת וּמְרִיקָתוֹ בַּקֹּדֶשׁ. וְאֶחָד כְּלִי שֶׁבִּשֵּׁל בּוֹ אוֹ כְּלִי שֶׁהֶעֱרָה לְתוֹכוֹ רוֹתֵחַ:
11An earthernware vessel in which a sin-offering that is to be eaten33As opposed to those which are burnt. was cooked must be broken34The rationale is that the flavor of the meat of the sin-offering can never be totally purged from an earthenware vessel. in the Temple Courtyard. A metal vessel in which [a sin-offering] was cooked must be cleansed35In his Commentary to the Mishnah (Zevachim 11:8), the Rambam defines this term as meaning "thoroughly washing a utensil until everything attached to it is removed." and rinsed in water36There the Rambam interprets this as meaning "pouring water over the utensil without scraping the filth off by hand." The Radbaz elaborates on the difference between the Rambam's approach (who appears to require only the thorough cleaning of the vessels) and that of Rashi who interprets Zevachim 95b as requiring that these utensils must be purged in the same manner as one purges non-kosher food from a vessel into which it was absorbed.According to this conception of the Rambam's approach, the problem is not that the fat absorbed in the utensil becomes notar, "sacrificial food that remained overnight," and must be destroyed. Instead, the question involves merely the thorough cleaning of the utensil. This interpretation is borne out by the continuation of the Rambam's statements in his Commentary to the Mishnah where he speaks about the issue of notar with regard to the food attached to the utensil, but does not mention the food absorbed within it. in the Temple Courtyard, as [Leviticus 6:21] states: "An earthenware vessel in which it is cooked shall be broken."Although this verse does not state "in a holy place,"37As does the preceding verse which mentions washing the blood from a garment. the same laws that apply to washing [a garment] apply. Just as the washing must be performed in a sacred place, so too, the breaking of an earthenware vessel and the cleansing and the rinsing of a metal utensil must be performed in a holy place. [These laws apply equally to] a utensil in which [the sin-offering] was cooked and one into which it was poured while it was boiling.38Since the stew including the meat of the sin-offering was boiling while it was poured into the vessel, it is considered as if it was cooked there.
י״במְרִיקָה בְּחַמִּין וּשְׁטִיפָה בְּצוֹנֵן. בְּמַיִם לֹא בְּיַיִן וְלֹא בְּמֶזֶג וְלֹא בִּשְׁאָר מַשְׁקִין. וְהַמְּרִיקָה וְהַשְּׁטִיפָה כִּמְרִיקַת הַכּוֹס וּשְׁטִיפָתוֹ. וְהַשִּׁפּוּד וְהָאַסְכָּלָה מַגְעִילָן בְּמַיִם חַמִּים עַל גַּבֵּי הָאֵשׁ וְאַחַר כָּךְ מְדִיחָן:
12"Cleansing" is performed with hot water and "rinsing" with cold water.39This represents the Rambam's version of Zevachim, loc. cit. There are, however, other versions of that Mishnah. The prooftext mentions "water," [excluding] wine, wine mixed with water, or other liquids. The thorough cleansing and rinsing [of the vessel] should resemble the thorough cleansing and rinsing of a cup.40In his Commentary to the Mishnah (loc. cit.), the Rambam writes that the intent of this comparison is to imply that the container must be washed until there is no trace of the previous substance, as one would a cup from which he would drink.A spit and a grill [used to cook the meat of a sin-offering] must be purged41To remove the fat absorbed in the container (ibid.). in water that is heated by fire and then washed [in cold water].42In the above source, the Rambam explains that this purging follows the same process in which non-kosher food is purged from cooking utensils. Significantly, however, when he mentions the process of purging non-kosher cooking utensils (Hilchot Ma'achalot Assurot 17:3-4), he does not mention the need to rinse them in cold water although he does mention that requirement in Hilchot Chametz UMatzah 5:23.
י״גבַּמֶּה דְּבָרִים אֲמוּרִים שֶׁבִּשֵּׁל בָּהֶן אַחַר שֶׁנִּזְרַק דָּמָהּ כְּהִלְכָתוֹ. אֲבָל אִם בִּשֵּׁל קֹדֶם זְרִיקָה אוֹ שֶׁבִּשֵּׁל בָּהּ בְּשַׂר חַטָּאת הַנִּשְׂרֶפֶת אֵינוֹ טָעוּן מְרִיקָה וּשְׁטִיפָה. בִּשֵּׁל בְּמִקְצָת הַכְּלִי כֻּלּוֹ טָעוּן מְרִיקָה וּשְׁטִיפָה:
13When does the above apply? When one cooked [sacrificial meat] in these utensils after their blood was sprinkled as required by law. If, however, he cooked in [these utensils] before the sprinkling [of the blood]43This would disqualify the sacrifice. or he cooked meat from sin-offerings that were to be burnt in such utensils,44See Halachah 11. it is not necessary that they be washed thoroughly and rinsed.45The Radbaz questions this ruling, because seemingly, the fat absorbed in the utensil, becomes notar, "sacrificial food that remained overnight," and it must be destroyed. He offers three possible resolutions:a) the Rambam is speaking about an instance when the utensil was used on the same day. Hence, the problem does not arise.b) the issue does not concern notar at all, as explained in the notes to Halachah 12.c) since the absorbed fat is more than a day old when it becomes notar, its flavor is impaired (notain taam lifgam). Hence, since the prohibition against the absorbed food is merely a Rabbinic safeguard, our Sages did not apply it in this instance, because the situation involves the Temple service.If one cooked [the meat of a sin-offering] in [only] a portion of a utensil, the entire utensil must be washed thoroughly and rinsed.46The Radbaz uses this law as a further support for his idea that the fat need not be purged from the utensil. For the concept that cooked food which is absorbed in part of a utensil is considered as if it were absorbed in the entire utensil is an established principle.
י״דצָלָה הַבָּשָׂר [בַּאֲוִיר] תַּנּוּר שֶׁל חֶרֶס יֵשׁ בַּדָּבָר סָפֵק אִם יִשָּׁבֵר הוֹאִיל וְנִתְבַּשְּׁלָה בּוֹ אוֹ לֹא יִשָּׁבֵר הוֹאִיל וְלֹא נָגְעָה בּוֹ. וְלֹא בְּחַטָּאת בִּלְבַד אֶלָּא כָּל הַכֵּלִים שֶׁמִּשְׁתַּמְּשִׁין בָּהֶן בְּקָדָשִׁים עַל יְדֵי חַמִּין בֵּין קָדְשֵׁי קָדָשִׁים בֵּין קָדָשִׁים קַלִּים טְעוּנִין מְרִיקָה וּשְׁטִיפָה עֵקֶב אֲכִילָה. וְכֵן הַשִּׁפּוּד וְהָאַסְכָּלָה מַגְעִילָן עֵקֶב אֲכִילָה. וְאֵינוֹ מְנִיחָן עַד זְמַן אֲכִילָה שְׁנִיָּה. אֶלָּא כְּשֶׁיַּשְׁלִים לֶאֱכל יַגְעִיל הַשִּׁפּוּד וְהָאַסְכָּלָה וִימָרֵק וַיִּשְׁטֹף הַכְּלִי בֵּין כְּלֵי מַתָּכוֹת בֵּין כְּלֵי חֶרֶס חוּץ מִן הַחַטָּאת שֶׁשּׁוֹבֵר בָּהּ כְּלֵי חֶרֶס. וּמְבַשֵּׁל וְשׁוֹנֶה וּמְשַׁלֵּשׁ מִיָּד בֵּין בִּכְלֵי מַתָּכוֹת בֵּין בִּכְלֵי חֶרֶס וּמְמָרֵק וְשׁוֹטֵף עַד סוֹף אֲכִילָה:
14There is an unresolved doubt [concerning the ruling] when meat [from a sacrificial offering] was roasted in the space of an earthenware oven:47Similar laws apply with regard to sacrifices cooked in a metal oven, except that the question involves the requirement to be thoroughly washed and rinsed. Must [the oven] be destroyed48As required by Halachah 11. since [the meat] was cooked inside of it49For the Torah mentions the necessity of washing out or destroying the utensil after sacrificial meat was cooked in it. It does not state that for the requirement to apply, the flavor of the meat must be absorbed in the utensil. or need it not be destroyed, since it did not touch it?50I.e., the above question is discussed by Zevachim 95b and is left unresolved by our Sages. [The above] does not apply only with regard to a sin-offering. Instead, all utensils that were used for [meat] from sacrificial offerings with hot water,51I.e., sacrificial meat was either cooked in it or poured in it while warm [the Rambam's Commentary to the Mishnah (Zevachim 11:8)]. whether sacrifices of the highest degree of sanctity or sacrifices of a lesser degree of sanctity, are required to be washed thoroughly and rinsed after52Our translation is based on the glosses of the Ra'avad and the Kessef Mishneh. the time for eating from them.53In his Commentary to the Mishnah (loc. cit.), the Rambam quotes Zevachim, loc. cit., explaining that this concept is derived as follows. Leviticus 6:21-22 states: "All of the priestly males shall partake of it" and directly afterwards states: "and it shall be washed thoroughly and rinsed in water," implying that the two activities should be performed in direct sequence. Similarly, a spit and a grill should be purged after eating [from the sacrifice which they were used to cook].They should not be left until one desires to eat from them a second time.54I.e., beyond the time when it is permitted to eat from them. Instead, when the time for eating from them is completed, one should purge the grill and the spit and wash thoroughly and rinse the utensil whether it be a metal utensil or an earthenware utensil.55The Ra'avad objects to the Rambam's ruling, stating that there is no point in washing an earthenware utensil thoroughly. Even if one does so, the taste of the sacrificial offering will remain absorbed within it. The Rambam's understanding is that the Torah only required that an earthenware utensil be broken when it was used for cooking a sin-offering, if it was used for cooking other sacrifices, there is no obligation. This difference of opinion relates to a question of greater scope: the difference of opinion mentioned above whether it is necessary to purge the utensils from the food absorbed in them or not. [There is] one exception: [the meat from] a sin-offering. An earthenware utensil [in which it was cooked] must be broken. [Nevertheless,] one may cook [in a utensil] and do so a second and third time immediately, whether using a metal utensil or an earthenware utensil. [The requirement to] wash it thoroughly and rinse it [applies only] at the conclusion of the time permitted to partake [from these sacrificial foods].
ט״וכְּלֵי גְּלָלִים וּכְלֵי אֲבָנִים וּכְלֵי אֲדָמָה אֵינָן טְעוּנִין מְרִיקָה וּשְׁטִיפָה אֲפִלּוּ בְּחַטָּאת אֶלָּא הֲדָחָה בִּלְבַד. נֶאֱמַר בְּחַטָּאת (ויקרא ו כ) "כּל אֲשֶׁר יִגַּע בִּבְשָׂרָהּ יִקְדָּשׁ" לִהְיוֹת כָּמוֹהָ. אִם פְּסוּלָה הִיא הַנּוֹגֵעַ בָּהּ פָּסוּל וְאִם כְּשֵׁרָה הַנּוֹגֵעַ בָּהּ יֵאָכֵל כָּמוֹהָ וּבִקְדֻשָּׁתָהּ:
15Utensils made from animal turds,56In his Commentary to the Mishnah (Keilim 10:1), the Rambam mentions that there are some who interpret the Hebrew term as referring to utensils made from marble. He, however, favors the translation given above. stone, or earth57This refers to utensils made from earth that were not fired in a kiln and hence, are not governed by the laws applying to earthenware utensils. are not required to be thoroughly washed and rinsed even [when the meat of] a sin-offering was cooked in them. All that is necessary is that they be cleansed.58The Radbaz and the Kessef Mishneh explain that since the Torah does not make any specifications with regard to such utensils (as it does with regard to earthenware and metal utensils), there is no obligation with regard to them. He does not mention wood utensils, because wood utensils do not resemble earthenware and metal.With regard to a sin-offering, [Leviticus 6:20] states: "Anything that will touch its meat will become sanctified,"59See Chapter 10, Halachah 12, which states that at the outset, a sin-offering should not be eaten together with other sacrifices. i.e., it will be of the same status. If it has been disqualified, anything that touches it is also disqualified. If it is kosher, anything that touches it should be eaten according to the laws that apply to it, with the same degree of holiness.60I.e., it can only be eaten in the Temple Courtyard by males of the priestly family on the day the sacrifice was offered and on the following night.
ט״זבַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁנִּבְלְעָה בּוֹ. אֲבָל נְגִיעָה בְּלֹא הַבְלָעָה אֵינָהּ מְקֻדֶּשֶׁת. וְאֶחָד הַחַטָּאת וְאֶחָד שְׁאָר קָדָשִׁים בֵּין קָדָשִׁים קַלִּים בֵּין חֲמוּרִים שֶׁנֶּאֱמַר (ויקרא ז לז) "זֹאת הַתּוֹרָה לָעלָה וְלַמִּנְחָה":
16When does the above apply? When [the flavor of the meat of a sacrificial offering] was absorbed by it. If, however, it merely touched it, but its flavor was not absorbed, it does not cause it to become sanctified.61Zevachim 97a, et al, derives this concept from the fact that the term the prooftext uses for "its meat," bibisarah, literally means "in its meat." Implied is the flavor must be absorbed into the meat of the other food. The above applies both to a sin-offering and any other sacrificial offering, whether sacrifices of a lesser degree of sanctity or sacrifices of a severe degree of sanctity, as [implied by Leviticus 7:37]: "This is the law for the burnt-offering, the meal-offering...."62Zevachim 98b interprets this verse as teaching that there is a fundamental commonality to all the sacrificial offerings.
י״זנָגַע בְּשָׂרָהּ בְּרָקִיק וְנִבְלַע בְּמִקְצָתוֹ לֹא נִתְקַדֵּשׁ כֻּלּוֹ אֶלָּא חוֹתֵךְ מְקוֹם הַבֶּלַע:
17If the meat [of a sacrificial offering] touched a cake63A soft, spongy wafer [see the Rambam's Commentary to the Mishnah (Challah 1:4)]. and [its flavor] was absorbed in a portion of it, [the cake] does not become sanctified in its entirety. Instead, one should cut off the portion in which it was absorbed.64And only that portion becomes sanctified.
י״חכְּלִי שֶׁבִּשֵּׁל בּוֹ קָדָשִׁים וְחֻלִּין אוֹ קָדְשֵׁי קָדָשִׁים וְקָדָשִׁים קַלִּים. אִם יֵשׁ בָּהֶן בְּנוֹתֵן טַעַם הֲרֵי הַכּל נֶאֱכָל כֶּחָמוּר שֶׁבָּהֶן. וְטָעוּן הַכְּלִי מְרִיקָה וּשְׁטִיפָה וְהַכּל כֶּחָמוּר שֶׁבָּהֶן לְכָל דָּבָר. וְאִם לֹא נָתַן טַעַם זֶה בָּזֶה אֵין הַקַּלִּין נֶאֱכָלִין כַּחֲמוּרִים וְאֵינָן כְּמוֹתָן לְכָל דָּבָר. אֲבָל הַכְּלִי טָעוּן מְרִיקָה וּשְׁטִיפָה:
18[The following laws apply to] a utensil in which sacrificial food and ordinary food were cooked together or sacrifices of the highest degree of sanctity were cooked together with sacrifices of a lesser degree of sanctity. If there is a sufficient amount [of the sacrificial food] to impart its flavor,65Unless there is a priest who can distinguish whether the taste was imparted or not, we assume that if the food in the more lenient category is 60 times the amount of the food in the more severe category, the taste of the more severe type of food has not been imparted. Otherwise, we must be stringent (Zevachim 97a). the entire mixture must be eaten according to the laws governing the food of the most severe category. The utensil must be thoroughly washed and rinsed according to the laws governing the food of the most severe category.66Similarly, if an earthenware vessel was used to cook meat from a sin-offering, according to the Rambam, it must be broken. According to Rashi and others, this applies whenever sacrificial offerings are cooked in an earthenware utensil (Radbaz). If it did not impart its flavor to them, the foods of the more lenient category need not be eaten according to the laws governing the food of the most severe category and they are not governed by their laws at all. The utensil [in which the mixture was cooked], however, must be thoroughly washed and rinsed.67I.e., when meat from sacrifices of the most severe degree of sanctity is cooked together with a larger quantity of meat from sacrifices of lesser sanctity, the utensils need not be purged at the time the commandment to partake of the sacrifices of the most severe degree of sanctity is concluded, because that meat is considered insignificant, due to the majority of the other meat. Nevertheless, when the time to partake of the sacrifices of the lesser degree of holiness is concluded, the utensils must be thoroughly washed and rinsed (ibid.). When sacrificial meat is cooked together with ordinary meat, even if its taste is not recognizable, we require that the utensils be thoroughly washed and rinsed, because of the stringencies involving sacrificial food (Radbaz).
י״טבֶּגֶד שֶׁנִּתַּז עָלָיו דַּם הַחַטָּאת וְיָצָא חוּץ לָעֲזָרָה מַחְזִירוֹ לָעֲזָרָה וּמְכַבְּסוֹ שָׁם. נִטְמָא חוּץ לָעֲזָרָה כֵּיצַד יַעֲשֶׂה. קוֹרְעוֹ כְּדֵי שֶׁיִּטְהַר וּמַכְנִיסוֹ וּמְכַבְּסוֹ בִּפְנִים. וְצָרִיךְ לְהָנִיחַ בּוֹ שָׁלֵם כְּדֵי מַעֲפֹרֶת לְפִי שֶׁנֶּאֱמַר (ויקרא ו כ) "בֶּגֶד" צָרִיךְ לְכַבֵּס בֶּגֶד. וְאַף עַל פִּי שֶׁהוּא טָמֵא מִדִּבְרֵיהֶם מִפְּנֵי כְּדֵי הַמַּעֲפֹרֶת שֶׁנִּשְׁאֲרָה בּוֹ כֵּיוָן שֶׁנִּקְרַע רֻבּוֹ טָהוֹר מִן הַתּוֹרָה וּמֻתָּר לְהַכְנִיסוֹ לַמִּקְדָּשׁ לְכַבֵּס הַדָּם:
19When the blood of a sin-offering sputtered on a garment and then that garment was taken out of the Temple Courtyard, it should be returned to the Temple Courtyard and washed there.What should be done if [the garment] became impure outside the Temple Courtyard?68And thus it would not be permitted to return it to the Temple Courtyard in its present state [the Rambam's Commentary to the Mishnah (Zevachim 11:6)]. It should be torn69This refers to both ordinary garments and priestly garments with the exception of the cloak. Although it is forbidden to tear priestly garments with a destructive intent (Hilchot K'lei Hamikdash 9:3), tearing it for this purpose is not considered as tearing it with a destructive intent. so that it will become pure.70As stated in Hilchot Kelim 23:11, when the majority of an impure garment is torn, the remnants are considered as ritually pure. He should then bring it into [the Temple Courtyard] and wash it there. He must leave intact a portion of the garment the size of a handkerchief, for [the relevant verse]71Leviticus 6:20. speaks of a "garment," i.e., a garment must be washed.72Anything smaller than a handkerchief could not be justifiably called a garment. Even though [the remnants of the garment] are impure due to Rabbinic decree,73And thus one might think that they should not be brought into the Temple Courtyard. because of the remnant the size of a handkerchief, since the majority of it is torn, it is ritually pure according to Scriptural Law and it is permitted to bring it into the Sanctuary to wash out the blood.74I.e., our Sages did not enforce their decree in this instance, because doing so would lead to the nullification of a Scriptural obligation.
כ׳מְעִיל שֶׁנִּתַּז עָלָיו דַּם חַטָּאת וְיָצָא וְנִטְמָא לַחוּץ כֵּיצַד הוּא עוֹשֶׂה וַהֲרֵי הַקּוֹרֵעַ אוֹתוֹ לוֹקֶה כְּמוֹ שֶׁבֵּאַרְנוּ. מַכְנִיסוֹ פָּחוֹת פָּחוֹת מִשָּׁלֹשׁ אֶצְבָּעוֹת וּמְכַבְּסוֹ בִּפְנִים. וְאַחַר שֶׁיִּתְכַּבֵּס כָּל הַדָּם מְעַט מְעַט מַטְבִּילִין אוֹתוֹ בַּחוּץ:
20What should be done when blood from a sin-offering sputtered on [the High Priest's] cloak,75Concerning which there is an explicit prohibition not to tear it (Hilchot K'lei HaMikdash, loc. cit.). Hence the advice given in the previous halachah is not relevant. it was taken out [of the Temple Courtyard], and became impure? [The difficulty is that] one who tears it is liable for lashes, as we explained. He should bring it into [the Temple Courtyard] less than three fingerbreadths at a time76A portion of cloth less than three fingerbreadths wide is not considered as a garment. Hence, the laws of ritual impurity do not apply to it. Although in this instance, the cloak is intact and hence, is larger than this measure, since there is no alternative, this provision is allowed. and wash it in [the Temple Courtyard]. After all the blood has been washed off it little by little, it should be immersed [in a mikveh]77To purify it. outside [the Temple Courtyard].
כ״אכְּלִי חֶרֶס שֶׁבִּשֵּׁל בּוֹ הַחַטָּאת וְיָצָא מַכְנִיסוֹ וְשׁוֹבְרוֹ בִּפְנִים. נִטְמָא בַּחוּץ נוֹקְבוֹ בִּכְדֵי שֹׁרֶשׁ קָטָן כְּדֵי שֶׁיִּטְהַר וּמַכְנִיסוֹ וְשׁוֹבְרוֹ בִּפְנִים. וְאִם נִקְּבוֹ נֶקֶב גָּדוֹל מִזֶּה אֵינוֹ שׁוֹבְרוֹ בִּפְנִים שֶׁהֲרֵי אֵינוֹ כְּלִי וְאֵין שׁוֹבְרִין בִּפְנִים אֶלָּא כֵּלִים. וְכֵן כְּלִי מַתָּכוֹת שֶׁבִּשֵּׁל בּוֹ וְיָצָא חוּץ לָעֲזָרָה מַכְנִיסוֹ וּמוֹרְקוֹ וְשׁוֹטְפוֹ בִּפְנִים. נִטְמָא כְּשֶׁיָּצָא פּוֹחֲתוֹ עַד שֶׁיִּטְהַר וּמַכְנִיסוֹ בִּפְנִים וְחוֹזֵר וּמְרַדְּדוֹ עַד שֶׁיִּסָּתֵם הַפְּחָת וְיַחְזֹר כְּתַבְנִית הַכֵּלִים. וְאַחַר כָּךְ מוֹרְקוֹ וְשׁוֹטְפוֹ בָּעֲזָרָה שֶׁנֶּאֱמַר (ויקרא ו כא) "וְאִם בִּכְלִי נְחשֶׁת" וְגוֹ' אֵין מוֹרְקִין בִּפְנִים אֶלָּא כֵּלִים:
21When an earthen-ware utensil in which a sin-offering78The Radbaz maintains that this law applies to the meat of a sin-offering, but not the meat of other offerings. was cooked was taken out of the [Temple] Courtyard, it should be brought back in and broken there.79Zevachim 94b explains that this concept is derived from the laws governing the washing of a garment mentioned in Halachah 19. If it became impure outside the Temple Courtyard, it should be perforated to the extent that a small root [could protrude through it] so that it will be ritually pure,80Zevachim 95a explains that "a utensil" must be able to contain liquids and if has a hole, it is no longer fit for such a purpose. Thus once the utensil has been broken, it is ritually pure. (This represents the Scriptural Law. With regard to Rabbinic Law, see Hilchot Keilim 19:2.) and then bring it back inside [the Temple Courtyard] and break it there. If it is broken with a larger hole, it should not be broken in [the Temple Courtyard], because only utensils are broken there.81And if it is broken to a greater extent, it is not considered as a utensil at all and therefore should not be brought into the Temple Courtyard.Why was a utensil broken to the extent that a root could project through it allowed to be brought into the Temple Courtyard? Since our Sages considered it a utensil in certain contexts, they allowed it to be considered a utensil so that the obligation to break utensils in the Temple Courtyard could be fulfilled.Similarly, when a metal utensil in which [sin-offerings] were cooked was taken out of the [Temple] Courtyard, it should be brought back in and thoroughly washed and rinsed there. If it became impure when it was taken out, its [bottom] should be opened82With a large hole (see Hilchot Keilim 11:1-2). until it becomes pure83Because it is no longer fit to be served as a utensil. and then it should be brought back inside [the Temple Courtyard] [The metal] should then be flattened so that the opening becomes closed as is the form of utensils.84Hilchot Keilim 12:1 states that when a metal utensil that had regained ritual purity, because it had been opened, becomes closed again, it reverts to being ritually impure. This, however, is a Rabbinic safeguard and our Sages did not uphold their decree in this instance so that the practice of purging the utensils could be fulfilled. Afterwards, it should be thoroughly washed and rinsed in the Temple Courtyard, as [Leviticus 6:21] states: "If [it was cooked] in a copper utensil, [it should be thoroughly washed and rinsed with water]." [Implied is that] only "utensils" are thoroughly washed in the Temple Courtyard.
ט׳
א׳מִצְוַת עֲשֵׂה לַעֲשׂוֹת כָּל הָאֲשָׁמוֹת כְּמִצְוָתָן הָאֲמוּרָה בַּתּוֹרָה. וְכֵיצַד מַעֲשֵׂה הָאֲשָׁמוֹת בֵּין אָשָׁם וַדַּאי בֵּין אָשָׁם תָּלוּי. שׁוֹחֵט וְזוֹרֵק הַדָּם כְּמוֹ שֶׁבֵּאַרְנוּ. וּמַפְשִׁיט וּמוֹצִיא הָאֵימוּרִין וּמוֹלְחָן וְזוֹרְקָן עַל גַּב הָאִשִּׁים. וְאִם רָצָה לְהוֹלִיכָן בִּכְלִי מוֹלִיךְ. וּשְׁאָר בְּשָׂרָם נֶאֱכָל לְזִכְרֵי כְּהֻנָּה בָּעֲזָרָה כַּחַטָּאת:
1It is a positive commandment to offer the guilt-offerings1Sefer HaMitzvot (positive commandment 65) and Sefer HaChinuch (mitzvah 140) include this as one of the 613 mitzvot of the Torah. according to its statutes as they are written in the Torah. How are the guilt-offerings brought? Both the definite guilt offerings2See Hilchot Shegagot, Chapter 9, for a description of the transgressions for which these sacrifices are brought. and the conditional guilt-offerings3See Hilchot Shegagot, Chapter 8, for a description of the situations which warrant bringing these sacrifices. should be slaughtered and their blood should be sprinkled on the altar, as we explained.4See Chapter 5, Halachah 2, with regard to slaughter, and Halachah 6 of that chapter with regard to sprinkling the blood on the altar. They are skinned,5As stated in Chapter 5, Halachah 18. the portions offered on the altar6The fats, the lobe of liver, and the kidneys described in Leviticus 7:3-4. are removed, salted,7For every element of a sacrifice offered on the altar must be salted (Hilchot Issurei Mizbeiach 5:11). and tossed on [the altar's] pyre. If one desires to carry [these portions] to the altar in a [sacred] utensil, he may. The remainder of the meat is eaten by males of the priestly family according to [the laws that govern the consumption of] sin-offerings.8For Leviticus 7:7 establishes an equation between the guilt-offering and the sin-offering. See also Chapter 10, Halachah 3.
ב׳אֲשַׁם מְצֹרָע יֵשׁ בְּקַבָּלַת דָּמוֹ שִׁנּוּי כְּמוֹ שֶׁיִּתְבָּאֵר בְּהִלְכוֹת מְחֻסְּרֵי כַּפָּרָה. וְאַף עַל פִּי כֵן שְׁאָר מַעֲשָׂיו וּזְרִיקַת דָּמוֹ עַל הַמִּזְבֵּחַ וַאֲכִילָתוֹ כִּשְׁאָר הָאֲשָׁמוֹת לְכָל דָּבָר:
2There is a difference with regard to [the laws governing] the acceptance of the blood of the guilt offering brought by a person who had been afflicted with tzara'at,9A skin affliction similar to, but not identical to leprosy, that afflicts people, their clothes, and their homes because of spiritual inadequacies, in particular speaking lashon hara, uncomplimentary gossip (the conclusion of Hilchot Tuma'at Tzara'at). as will be explained in Hilchot Mechusrei Kapparah.10Hilchot Mechusrei Kapparah 4:2. Nevertheless, all of its other procedures, the sprinkling of its blood on the altar, and its consumption are analogous to that required for other guilt-offerings in all regards.11This sacrifice is given as an example of one of the Thirteen Principles of Biblical Exegesis taught by Rabbi Yishmael (Sifra 1:4), It describes an entity (the guilt offering brought by a person afflicted by tzara'at) that was once included in a general category (all guilt offerings), but was singled out with regard to a new stipulation (that its blood be received in a different manner). Hence the laws that apply to that general category apply to it only because there is an explicit verse (Leviticus 14:13 that returns it to the general category.
ג׳עֲשִׂיַּת כָּל שְׁלָמִים כְּמִצְוָתָן מִצְוַת עֲשֵׂה וְהֵן אַרְבָּעָה מִינִין. הָאֶחָד שַׁלְמֵי צִבּוּר וְהַשְּׁלֹשָׁה שַׁלְמֵי יָחִיד:
3It is a positive commandment to offer all the peace-offerings12Sefer HaMitzvot (positive commandment 66) and Sefer HaChinuch (mitzvah 141) include this as one of the 613 mitzvot of the Torah. as commanded. There are four types: one is the communal peace-offerings13The two lambs offered on Shavuot (Leviticus 23:19 . and the [other] three are individual peace offerings.14The Radbaz emphasizes that there is a difference between peace-offerings and other sacrifices. Most of the peace-offerings are brought voluntarily, while most of the other offerings are brought due to an obligation.
ד׳וְכֵיצַד מַעֲשֵׂה שַׁלְמֵי צִבּוּר. שׁוֹחֵט וְזוֹרֵק הַדָּם כְּמוֹ שֶׁבֵּאַרְנוּ. וּמַפְשִׁיט וּמוֹצִיא הָאֵימוּרִים וּמוֹלְחָן וּמַקְטִירָן. וְהַשְּׁאָר נֶאֱכָל לְזִכְרֵי כְּהֻנָּה בָּעֲזָרָה כַּחַטָּאת וְכָאָשָׁם מִפְּנֵי שֶׁהֵן קָדְשֵׁי קָדָשִׁים כְּמוֹ שֶׁבֵּאַרְנוּ:
4What is the procedure for bringing the communal peace offerings? [The sacrificial lambs] should be slaughtered and their blood should be sprinkled on the altar, as we explained.15See Chapter 5, Halachah 2, with regard to slaughter, and Halachah 6 of that chapter with regard to sprinkling the blood on the altar. They are skinned,16As stated in Chapter 5, Halachah 18. the portions offered on the altar17The fats, the lobe of liver, and the kidneys described in Leviticus 7:3-4. are removed, salted,18For every element of a sacrifice offered on the altar must be salted (Hilchot Issurei Mizbeiach 5:11). and brought to be consumed by [the altar's] pyre. The remainder [of the meat] is eaten by males of the priestly family according to [the laws that govern the consumption of] a sin-offering and a guilt-offering, for these [sacrifices] are also sacrifices of the most sacred order, as we explained.19Chapter 1, Halachah 17; Chapter 5, Halachah 3.
ה׳שַׁלְמֵי יָחִיד שְׁלֹשָׁה מִינִין. הָאֶחָד הוּא הַבָּא שְׁלָמִים בְּלֹא לֶחֶם כְּגוֹן שַׁלְמֵי חֲגִיגָה וְשִׂמְחָה וְזֶהוּ הַנִּקְרָא שְׁלָמִים. וְהַשֵּׁנִי שְׁלָמִים הַבָּאִים עִם הַלֶּחֶם בְּנֵדֶר אוֹ נְדָבָה וְזֶהוּ הַנִּקְרָא תּוֹדָה וְאוֹתוֹ הַלֶּחֶם נִקְרָא לֶחֶם תּוֹדָה. וְהַמִּין הַשְּׁלִישִׁי שְׁלָמִים שֶׁמַּקְרִיב הַנָּזִיר בְּיוֹם מְלֹאת נִזְרוֹ וְהֵם בָּאִים עִם לֶחֶם וְזֶהוּ הַנִּקְרָא אֵיל נָזִיר:
5There are three types of individual peace-offerings:a) a peace-offering that is brought without bread, e.g., the festive peace-offering20Brought when making the festive pilgrimages (Hilchot Chagigah 1:1). or the peace-offering of celebration,21Additional peace-offerings brought at the time of the festive pilgrimages (ibid.). they are called peace-offerings;b) peace-offerings brought with bread because of a vow or a pledge;22The term "vow" refers to a promise to bring a sacrifice. The term "pledge" refers to a promise to bring a particular animal as a sacrifice (Hilchot Nedarim 1:2). these are called thanksgiving offerings and the bread is called the bread of the thanksgiving offering;c) the peace-offering brought by a nazirite on the day he completes his nazirite vow; this offering is accompanied by bread and is called the nazirite's ram.23See Hilchot Nezirut 8:1.
ו׳וְכֵיצַד מַעֲשֵׂה שְׁלָשְׁתָּן. שׁוֹחֵט וְזוֹרֵק הַדָּם כְּמוֹ שֶׁבֵּאַרְנוּ. וּמַפְשִׁיט וּמוֹצִיא הָאֵימוּרִין. וְאַחַר כָּךְ מְנַתֵּחַ אֶת הַבָּשָׂר וּמַפְרִישׁ הֶחָזֶה וְשׁוֹק הַיָּמִין וְנוֹתֵן הָאֵימוּרִין עִם הֶחָזֶה וְהַשּׁוֹק עַל יְדֵי הַבְּעָלִים וְכֹהֵן מַנִּיחַ יָדוֹ תַּחַת יְדֵי הַבְּעָלִים וּמֵנִיף הַכּל לִפְנֵי ה' בַּמִּזְרָח. וְכֵן כָּל הַטָּעוּן תְּנוּפָה בַּמִּזְרָח מְנִיפִין אוֹתוֹ:
6What is the procedure for bringing these three [types of offerings]? [The sacrificial animals] should be slaughtered and their blood should be sprinkled on the altar, as we explained.24See Chapter 5, Halachah 2, with regard to slaughter, and Halachah 6 of that chapter with regard to sprinkling the blood on the altar. They are skinned25As stated in Chapter 5, Halachah 18. and the portions offered on the altar26The fats, the lobe of liver, and the kidneys described in Leviticus 7:3-4. are removed. Afterwards, the meat is cut up and the breast and the right thigh are set aside.27Ultimately, they will be given to the priests as stated in Halachah 12. The portions to be offered together with the breast and the thigh are placed on the hands of the owners. A priest places his hands below the hands of the owner and performs tenufah28As explained in the following halachah. with all these items "before God," to the east [of the Altar].29Our translation is based on Rashi, Menachot 61a. In his Commentary to the Mishnah (Menachot 5:6), the Rambam writes: "With regard to the guilt-offering brought by a person afflicted with tzara'at..., it is written (Leviticus 14:12 : 'And tenufah should be performed with them before God.' A tradition has been received interpreting 'before God' as meaning 'in the east.'Rashi (loc. cit.) interprets this to mean that even the area to the east of the altar is considered as "before God," but the area to the west certainly warrants that description. The Rambam does not accept this understanding. His interpretation is questioned by the Kessef Mishneh and others, for the Holy of Holies was to the west of the altar. Seemingly, the closer one comes to it, the more one is "before God." Whenever there is a requirement for tenufah, it is performed to the east [of the Altar].
ז׳וְכֵיצַד הוּא מֵנִיף. מוֹלִיךְ וּמֵבִיא מַעֲלֶה וּמוֹרִיד. וְאִם הָיָה הַקָּרְבָּן תּוֹדָה לוֹקֵחַ מִן הַלֶּחֶם הַבָּא עִמָּהּ אֶחָד מֵעֲשָׂרָה וּמַנִּיחוֹ עִם הֶחָזֶה וְהַשּׁוֹק וְהָאֵימוּרִים וּמֵנִיף הַכּל עַל יְדֵי הַבְּעָלִים כְּמוֹ שֶׁבֵּאַרְנוּ:
7How is tenufah performed? [The items] are taken [to each of the directions]30The bracketed addition is based on the Rambam's Commentary to the Mishnah (Menachot 5:5). This is also the perspective of Rashi (Menachot 62a) based on our Sages' statements that this action is intended to prevent destructive winds. and returned, lifted up and brought low.31This is intended to prevent harmful dews (ibid.). If the sacrifice was a thanksgiving offering, one should be taken from each [of the four] groups of ten breads that are brought with it32See Halachot 17-22 for a description of the breads which would accompany the thanksgiving offering. and placed together with the breast, the thigh, and the portions offered on the altar. Tenufah should be performed with all of these items upon the owner's hands, as explained.33In the previous halachah.
ח׳וְכֵיצַד מַנִּיחָן עַל יְדֵי הַבְּעָלִים. נוֹתֵן אֶת הַחֲלָבִים עַל יְדֵי הַבְּעָלִים וְחָזֶה וְשׁוֹק לְמַעְלָה וּשְׁתֵּי הַכְּלָיוֹת וְיוֹתֶרֶת הַכָּבֵד לְמַעְלָה מֵהֶם. וְאִם יֵשׁ שָׁם לֶחֶם מַנִּיחוֹ לְמַעְלָה וּמֵנִיף הַכּל:
8How are they placed on the owner's hands? The fats are placed on the owner's hands with the breast and the thigh above them. The two kidneys and the lobe of the liver are placed above them and if [the offering includes] bread, it is placed above them34In this way, the bread will not be spoiled through excessive contact with the meat (Radbaz). In his gloss (based on Menachot 61b), he cites exegetical reasons why the other items are placed in the order mentioned. and tenufah is performed with all these items.
ט׳הָיָה הַקָּרְבָּן אֵיל נָזִיר מוֹצִיא הָאֵימוּרִין וּמַפְרִישׁ חָזֶה וְשׁוֹק וּמְבַשֵּׁל שְׁאָר הָאַיִל בְּעֶזְרַת הַנָּשִׁים. וְלוֹקֵחַ הַכֹּהֵן הַזְּרֹעַ בְּשֵׁלָה מִן הָאַיִל עִם אֶחָד מֵעֲשָׂרָה מִן הַלֶּחֶם הַבָּא עִמּוֹ עִם הֶחָזֶה וְהַשּׁוֹק וְהָאֵימוּרִין וּמַנִּיחַ הַכּל עַל יְדֵי הַנָּזִיר. וְהַכֹּהֵן מַנִּיחַ יָדָיו תַּחַת יְדֵי הַבְּעָלִים וּמֵנִיף הַכּל כְּמוֹ שֶׁבֵּאַרְנוּ:
9If the sacrifice was a nazirite's ram, [the priest] should remove the portions to be offered on the altar, set aside the breast and the thigh, and cook the remainder of the ram in the Women's Courtyard.35More particularly, as mentioned in Hilchot Beit HaBechirah 5:8, there was a chamber in the southeast portion of the Women's Courtyard set aside for this purpose. The priest takes the cooked foreleg from the ram36As commanded by Numbers 6:19. The Radbaz explains that it would appear that the foreleg would be placed above the other portions of the sacrifice, but below the bread. and one from each [of the two] groups of ten breads that are brought with it,37See Halachah 23. together with the breast, the thigh, and the portions offered on the altar and places everything on the nazirite's hands. The priest places his hands under the owner's hands and moves all [items] as we described.38In the previous two halachot.
י׳אֵי זֶהוּ חָזֶה כָּל הָרוֹאֶה אֶת הַקַּרְקַע לְמַעְלָה עַד הַצַּוָּאר. לְמַטָּה עַד הַכָּרֵס. וְחוֹתֵךְ עִמָּהּ שְׁתֵּי צְלָעוֹת אֵילָךְ וְאֵילָךְ. וְאֵי זֶהוּ זְרוֹעַ מִן הַפֶּרֶק שֶׁל אַרְכֻּבָּה עַד כַּף שֶׁל יָד שֶׁהֵם שְׁנֵי אֵיבָרִים מְעֹרִין זֶה בָּזֶה. וְהַזְּרוֹעַ הָאֲמוּרָה הִיא זְרוֹעַ שֶׁל יָמִין. וְשֶׁכְּנֶגְדָהּ בָּרֶגֶל הוּא הַשּׁוֹק הָאָמוּר בְּכָל מָקוֹם:
10What is meant by the breast? The portion [of the animal's body] that faces the ground that extends from the neck until the belly. Two ribs on either side should be cut off [and given to the priest] together with it. What is meant by the foreleg? The portion from the upper-joint until the ankle joint; two limbs, one connected with the other.39An animal's foreleg is comprised of three bones. According to the Rambam, the lower two are given to the priest. See the Rambam's Commentary to the Mishnah (Chulin 10:4). Others maintain the upper two should be given to the priest. The foreleg that is mentioned refers to the right foreleg. The corresponding portion in the rear leg is the thigh that is referred to universally.
י״אוְאַחַר שֶׁמְּנִיפָן מוֹלֵחַ הָאֵימוּרִין וּמַקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ. אֲבָל הֶחָזֶה וְהַשּׁוֹק נֶאֱכָל לַכֹּהֲנִים שֶׁנֶּאֱמַר (ויקרא ז לד) "כִּי אֶת חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה". וּשְׁאָר הַשְּׁלָמִים נֶאֱכָלִים לַבְּעָלִים. וְאֵין הַכֹּהֲנִים זוֹכִין בְּחָזֶה וְשׁוֹק אֶלָּא לְאַחַר הֶקְטֵר הָאֵימוּרִין:
11After tenufah is performed with [these portions], they are offered on the pyre of the altar except for the breast and the thigh that are eaten by the priests,40See Chapter 10, Halachah 4. as [Leviticus 7:34] states: "but the breast with which tenufah was performed and the thigh that was lifted up...." The remainder of the peace-offerings are consumed by the owner.41And any - both male and female - with whom he desires to share the meat. The priests do not acquire the breast and the thigh until after the portions to be offered on the altar were placed on its pyre.42Pesachim 59b derives this law from the order in which the concepts are stated in the Torah. Similarly, the owner may not partake of his portion until that time (Hilchot Pesulei HaMukdashim 18:7).
י״בוְכֵן הַלֶּחֶם שֶׁמֵּנִיף בְּתוֹדָה וּבְאֵיל נָזִיר וְהַזְּרוֹעַ הַבְּשֵׁלָה נֶאֱכָלִין לַכֹּהֲנִים. וּשְׁאָר הַלֶּחֶם עִם שְׁאָר הַבָּשָׂר נֶאֱכָל לַבְּעָלִים. וְהַלֶּחֶם שֶׁמֵּנִיף עִם הֶחָזֶה וְהַשּׁוֹק הֵם הַנִּקְרָאִין מוּרָם מִתּוֹדָה. וְהַזְּרוֹעַ בְּשֵׁלָה עִם הֶחָזֶה וְהַשּׁוֹק עִם הַלֶּחֶם שֶׁמֵּנִיף הֵם הַנִּקְרָאִין מוּרָם מֵאֵיל נָזִיר:
12Similarly, the bread with which tenufah was performed from the thanksgiving offering and the nazirite's ram and the cooked foreleg are eaten by the priests. The remainder of the bread and the remainder of the meat are eaten by the owner. The bread with which tenufah was performed together with the breast and the thigh is referred to43See Hilchot Ma'achalot Assurot 15:21; Hilchot Bikkurim 1:15. as "the elevated portion from the thanksgiving offering." The cooked foreleg together with the breast and the thigh and the bread with which tenufah was performed are referred to as "the elevated portion from the nazirite's ram."
י״גהַלֶּחֶם הַמּוּרָם מִן הַתּוֹדָה סְפֵק תְּרוּמָה הוּא. לְפִיכָךְ אֵין חַיָּבִין עָלָיו מִיתָה וְחֹמֶשׁ כִּתְרוּמָה וְאֵינוֹ מְדַמֵּעַ כִּתְרוּמָה:
13There is an unresolved doubt whether the bread from the elevated portion of the thanksgiving offering44There is, however, no such doubt with regard to the elevated portion of the nazirite's ram (Radbaz). is categorized as terumah or not.45For Leviticus 7:14 uses the word terumah when describing this offering. Nevertheless, since we find exclusions with regard to penalties associated with terumah in other verses, it is possible that they do not apply with regard to these breads. Accordingly, Menachot 77b leaves the matter unresolved. Therefore one is not liable for death,46Hilchot Terumot 6:6. nor to repay an additional fifth, [as one is when partaking of] terumah. Nor is a mixture of it subject to the laws of dimua47As stated in Hilchot Terumot 13:1-2, in such an instance, one hundred times the amount of terumah is required before the mixture is permitted. as is a mixture of terumah.48The Radbaz and the Kessef Mishneh note that if these breads become mixed with ordinary breads, seemingly, there is a question whether a Scriptural prohibition applies and one should rule stringently. They explain that as long as there is a majority of permitted substances, the Scriptural prohibition is considered as nullified and the prohibition is only Rabbinic in origin (see Hilchot Ma'achalot Assurot 15:13). This also applies with regard to a mixture of terumah (Hilchot Terumot 14:7). Accordingly, in this instance, since it is possible that the laws of terumah are not applied to these breads, we do not impose the Rabbinic prohibition.
י״דהָיָה בַּעַל הַתּוֹדָה כֹּהֵן. הֲרֵי שְׁאָר הַלֶּחֶם נֶאֱכָל לַבְּעָלִים כְּתוֹדַת יִשְׂרָאֵל. שֶׁאֵין הַלֶּחֶם הַבָּא עִם הַתּוֹדָה אוֹ עִם אֵיל נָזִיר קָרוּי מִנְחָה:
14If the person bringing the thanksgiving offering was a priest, the remainder of the bread may be eaten by the owner like a thanksgiving offering brought by an Israelite. For the bread that accompanies a thanksgiving offering or a nazrite's ram is not called a meal offering.49As will be stated (Chapter 12, Halachah 9), in contrast to the meal offerings brought by Israelites, meal offerings brought by the priests are consumed entirely by the altar's pyre. Hence, the Rambam felt it necessary to clarify that these breads are not in that category.
ט״ושְׁנַיִם שֶׁהֵבִיאוּ שְׁלָמִים בְּשֻׁתָּפוּת הָאֶחָד מֵנִיף בִּרְשׁוּת חֲבֵרוֹ אֲפִלּוּ הֵם מֵאָה אֶחָד מֵנִיף עַל יְדֵי כֻּלָּן. מַה שֶּׁאֵין כֵּן בִּסְמִיכָה:
15When two people bring a peace-offering in partnership, one should perform tenufah with the other's permission.50If the two partners would perform tenufah each one holding part of the items, neither would be performing the rite as required. If one put his hand below the hand of the other one, there would be an interposition between that person's hand and the sacrificial items. And it is also impossible for them to perform tenufah, one after the other, because the Torah speaks about tenufah, using the singular, and not tenufot, using the plural (Menachot 94a). Even if there are 100 [partners], one should perform tenufah for the sake of all of them. This does not apply with regard to semichah.51That rite must be performed by each of the partners individually (Chapter 3, Halachah 9).
ט״זהָיְתָה אִשָּׁה בַּעֲלַת הַקָּרְבָּן אֵינָהּ מְנִיפָה. אֲבָל הַכֹּהֵן מֵנִיף שֶׁקָּרְבָּנָהּ טָעוּן תְּנוּפָה וְהִיא פְּסוּלָה לִתְנוּפָה. וּלְעוֹלָם אֵין אִשָּׁה מְנִיפָה אֶלָּא הַסּוֹטָה וְהַנְּזִירָה בִּלְבַד כְּמוֹ שֶׁבֵּאַרְנוּ. וּתְנוּפָה קוֹדֶמֶת לְהַגָּשָׁה בְּכָל מָקוֹם:
16When a woman is the one bringing a sacrifice, she does not perform tenufah with it. The priest must perform that rite,52The Radbaz suggests that if she is married, her husband should perform this rite on her behalf. for the sacrifice requires that tenufah be performed with it and a woman is unacceptable to perform that rite. A woman never performs tenufah except in two instances: a sotah53A woman suspected of adultery who is required to bring an offering as part of her process of atonement. and a female nazirite, as we explained.54Hilchot Sotah 3:15; Hilchot Nizirut 8:4. Tenufah should always be performed before [the elements of the sacrifice] are brought close to the altar.55Menachot 61a derives this concept from Numbers 5:25 which speaks of tenufah being performed with a sotah's offering and then of it being brought to the altar.
י״זכֵּיצַד הוּא הַלֶּחֶם שֶׁמֵּבִיא עִם הַתּוֹדָה. לוֹקֵחַ עֶשְׂרִים עִשָּׂרוֹן סלֶת וְעוֹשֶׂה מֵהֶם עֲשָׂרָה עֶשְׂרוֹנִים חָמֵץ וַעֲשָׂרָה מַצָּה. הָעֲשָׂרָה שֶׁל חָמֵץ עוֹשֶׂה אוֹתָם עֶשֶׂר חַלּוֹת:
17What is meant by the bread that is brought together with the thanksgiving offering? One should take 20 isaronim56An isaron is defined as a measure equivalent to the volume of 43 and 1/5 eggs. of fine flour. He should make ten isaronim leavened and ten unleavened. The ten that are made leaven should be made into ten loaves.
י״חוְכֵיצַד מְחַמְּצָן. מֵבִיא שְׂאוֹר כְּדֵי חִמּוּצָן וְנוֹתְנוֹ לְתוֹךְ הַמִּדָּה וּמְמַלֵּא אֶת הַמִּדָּה אַף עַל פִּי שֶׁסּוֹפָהּ לִהְיוֹת חֲסֵרָה אוֹ יְתֵרָה מִפְּנֵי הַשְּׂאוֹר שֶׁפְּעָמִים יִהְיֶה עָבֶה וְקָשֶׁה וּפְעָמִים רַכָּה אֵין מַשְׁגִּיחִין אֶלָּא עַל מִדָּתָהּ עַתָּה וַהֲרֵי הוּא מוֹדֵד עִשָּׂרוֹן עִשָּׂרוֹן שְׁלָמִים. וְהָעֲשָׂרָה עֶשְׂרוֹנִים שֶׁל מַצָּה עוֹשֶׂה מֵהֶן שְׁלֹשִׁים חַלּוֹת שָׁווֹת. עֶשֶׂר חַלּוֹת מִכָּל מִין. עֶשֶׂר חַלּוֹת מַאֲפֵה תַּנּוּר. וְעֶשֶׂר חַלּוֹת רְקִיקִים. וְעֶשֶׂר חַלּוֹת מֻרְבֶּכֶת:
18How are they made leavened? He should bring enough yeast to cause the dough to leaven and place it in the measure of an isaron. He then fills the measure. Even though ultimately, [the measure] will be lacking or excessive because of the yeast,57I.e., the space intended for the flour will be taken by the yeast. for at times [the yeast] will be thick and hard58And thus take up only a small amount of space. and at times it will be soft [and inflated],59And thus take up a lot of space. we are concerned only with its measure at the present time. Hence he should measure full isaronim.From the ten isaronim for the unleavened bread, he should make 30 loaves of the same size, ten of each [of the following three] types: ten loaves baked in an oven, ten loaves of flat-cakes, and ten loaves of fried cakes.60In his Commentary to the Mishnah (Menachot 9:3), the Rambam writes that he has found no definition for the term murbechet, but that appears to him that it implies that a large quantity of oil is used in the preparation of the cakes.
י״טוְכֵיצַד הִיא הַמֻּרְבֶּכֶת. חוֹלְטָהּ בְּרוֹתְחִין וְאוֹפֶה אוֹתָהּ מְעַט וְאַחַר כָּךְ קוֹלֶה אוֹתָהּ בְּשֶׁמֶן עַל הָאִלְפָּס וְכַיּוֹצֵא בּוֹ. כְּדֶרֶךְ שֶׁקּוֹלִין הַסֻּפְגָּנִין. וּמַרְבִּין בְּשַׁמְנָהּ. וְזֶהוּ הָרִבּוּךְ הָאָמוּר בְּכָל מָקוֹם:
19How are the fried cakes prepared? [The cakes] should be scalded with boiling water.61See the Rambam's Commentary to the Mishnah (Challah 1:6; Menachot 9:3), where he describes how these fried cakes are made. Then they should be baked slightly and then fried in oil in a roasting pot or the like, like doughnuts and fried. A large amount of oil is used for them. This is the deep frying process mentioned in all places.
כ׳וּבְכַמָּה שֶׁמֶן הוּא עוֹשֶׂה הַשְּׁלֹשִׁים חַלּוֹת. בַּחֲצִי לוֹג שֶׁמֶן. וְשִׁעוּר זֶה הֲלָכָה לְמשֶׁה מִסִּינַי. רְבִיעִית מִמֶּנּוּ לִרְבוּכָה. וּשְׁמִינִית לְחַלּוֹת. וּשְׁמִינִית לִרְקִיקִין:
20How much oil is used to prepare these 30 loaves?62Those loaves which are leavened do not require oil [the Rambam's Commentary to the Mishnah (Menachot 7:4)]. Half a log of oil.63A half a log is 172 cc. according to Shiurei Torah and 300 cc. according to Chazon Ish. This measure is a halachah communicated to Moses from Sinai. A fourth is used for the fried doughballs, an eighth for the loaves [baked in the oven], and an eighth for the wafers.64The Radbaz maintains that the measure of half a log was communicated to Moses, but the breakdown of how this measure should be used was not. Hence, after the fact, the sacrifice is not disqualified if there was some deviation.
כ״אהַחַלּוֹת לוֹתֵת הַסּלֶת שֶׁלָּהֶן בִּשְׁמִינִית שֶׁל שֶׁמֶן. וְאַחַר כָּךְ לָשׁ וְאוֹפֶה אוֹתָן. וְהָרְקִיקִין מוֹשְׁחָן בַּשְּׁמִינִית שֶׁלָּהֶן אַחַר אֲפִיָּתָן. וְהַכֹּהֵן לוֹקֵחַ מִן הַכּל אַרְבַּע חַלּוֹת אַחַת מִכָּל מִין וּמִין שֶׁנֶּאֱמַר (ויקרא ז יד) "אֶחָד מִכָּל קָרְבָּן":
21With regard to the loaves [that are baked]: their flour should saturate in the eighth [of a log]. Afterwards, they should be kneaded and baked. The oil should be poured over the wafers after they have been baked.The priest takes four loaves from the entire [mixture], one of each type, as [Leviticus 7:14] states: "One from each [type], a sacrifice."
כ״בוְלַחְמֵי תּוֹדָה שֶׁאָפָה אוֹתָן אַרְבַּע חַלּוֹת יָצָא. לֹא נֶאֱמַר אַרְבָּעִים אֶלָּא לְמִצְוָה. וְהוּא שֶׁיַּפְרִישׁ הַחַלָּה שֶׁלָּהֶן אַחַת מִכָּל קָרְבָּן כְּשֶׁהֵן בָּצֵק. שֶׁאֵין מַפְרִישִׁין פְּרוּסָה שֶׁנֶּאֱמַר (ויקרא ז יד) "אֶחָד מִכָּל קָרְבָּן" שֶׁלֹּא יִטּל פָּרוּס:
22When one made [only] four loaves for the bread for the thanksgiving offering, he has fulfilled his obligation. [The Torah] mentions 40 only as [the optimum way of fulfilling] the mitzvah. [This applies] provided he separates a challah from each of the types of sacrifices while they are still dough.65Although the person desires to bake only four loaves, he must also separate one loaf of each type for the priest. This separation must be done beforehand, as the Rambam precedes to explain. Thus one tenth of each type of dough must be separated and prepared for the priest. For a piece of bread may not be separated [as a sacrificial portion].66I.e., it would not be deferential to give the priest a piece of each of the four doughs as his sacrificial portion. [This is implied by the prooftext:] "One from each [type], a sacrifice," that the priest should not receive a portion.
כ״גוְכֵיצַד הוּא הַלֶּחֶם הַבָּא עִם אֵיל נָזִיר. לוֹקֵחַ שִׁשָּׁה עֶשְׂרוֹנוֹת וּשְׁנֵי שְׁלִישֵׁי עִשָּׂרוֹן וְעוֹשֶׂה מֵהֶן עֶשְׂרִים חַלּוֹת שָׁווֹת וְהַכּל מַצָּה. עֲשָׂרָה רְקִיקִין מְשׁוּחִין בְּשֶׁמֶן. וְעֶשֶׂר חַלּוֹת לוֹתֵת הַסּלֶת שֶׁלָּהֶן בְּשֶׁמֶן. וְהַכּל מַאֲפֵה תַּנּוּר וְשֶׁמֶן שֶׁלָּהֶן רְבִיעִית. וְשִׁעוּר זֶה הֲלָכָה לְמשֶׁה מִסִּינַי. וְהַכֹּהֵן לוֹקֵחַ מֵהֶן שְׁתֵּי חַלּוֹת אַחַת מִכָּל מִין:
23What is meant by the bread that is brought together with the nazirite's ram? He should take six and two thirds isaronim of flour and make 20 equal sized loaves from them. They must all be unleavened bread.67The nazirite is bringing two thirds of the unleavened bread brought in connection with a thanksgiving offering. Hence, he uses two thirds the amount of flour. Ten should be wafers with oil poured over them and ten loaves whose flour was saturated in oil. The entire amount should be baked in an oven. A fourth [of a log] of oil is used for them.68I.e., a similar amount of oil is used as is used for the corresponding loaves of the thanksgiving offering. This measure is a halachah communicated to Moses at Sinai. The priest takes two of the loaves, one from each type.69As stated in Numbers 6:19.
כ״דשְׁנֵי מִינֵי לֶחֶם שֶׁבְּנָזִיר וְאַרְבָּעָה מִינֵי לֶחֶם שֶׁבְּתוֹדָה מְעַכְּבִין זֶה אֶת זֶה. וּמַעֲשֵׂה הַלֶּחֶם שֶׁל שְׁנֵיהֶן חוּץ לָעֲזָרָה:
24Each of the two types of bread [brought by] a Nazirite and the four types of bread brought for the thanksgiving offering is an absolute necessity.70I.e., if any of the types of bread are lacking, the sacrifice is unacceptable and nothing should be brought at all. The bread for both these offerings is prepared outside the Temple Courtyard.71In his gloss to the Mishnah (Menachot 3:7), Tosafot Yom Tov writes that these breads were baked in Beit Pagi, a small settlement, outside, but close to the Temple Mount.
כ״הכֵּיצַד מַעֲשֵׂה הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח. אַחַר שֶׁזּוֹרֵק דָּמָן כְּמוֹ שֶׁבֵּאַרְנוּ מַפְשִׁיט וּמוֹצִיא הָאֵימוּרִים וּמוֹלְחָן וּמַקְטִירָן. וּשְׁאָר בְּשַׂר הַבְּכוֹר נֶאֱכָל לַכֹּהֲנִים. וּשְׁאָר בְּשַׂר הַמַּעֲשֵׂר נֶאֱכָל לַבְּעָלִים. וּשְׁאָר הַפֶּסַח נֶאֱכָל לִמְנוּיָיו כְּהִלְכוֹתָיו כְּמוֹ שֶׁיִּתְבָּאֵר בְּהִלְכוֹת הַפֶּסַח:
25How are the firstborn, tithe, and Paschal sacrifices offered? After their blood is poured on the altar as we explained,72Chapter 5, Halachah 17. they are skinned, the portions offered on the altar are removed,73Chapter 5, Halachah 18. salted, and placed on [the altar's] pyre.74See Hilchot Korban Pesach 1:14; Hilchot Bechorot 1:2; 6:4. The remainder of the meat of the firstborn offering is eaten by the priests. The remainder of the meat of the tithe sacrifice is eaten by the owner. The remainder of the meat of the Paschal sacrifice is eaten by those enumerated upon it according to its laws, as will be explained in Hilchot [Korban] Pesach.