Mishneh Torah — Daily & Additional Offerings הלכות תמידים ומוספין, Chapter 1

מִצְוַת עֲשֵׂה לְהַקְרִיב שְׁנֵי כְּבָשִׂים עוֹלוֹת בְּכָל יוֹם וְהֵם הַנִּקְרָאִים תְּמִידִין. אֶחָד בַּבֹּקֶר וְאֶחָד בֵּין הָעַרְבַּיִם שֶׁנֶּאֱמַר (במדבר כח ג) "שְׁנַיִם לַיּוֹם עלָה תָמִיד" וְגוֹ':

It is a positive commandment to offer two lambs as burnt-offerings every day. (positive commandment 39) and Sefer HaChinuch (mitzvah 401) count this as one of the Torah's 613 mitzvot. The Ramban (at the conclusion to his Hosafos to the negative commandments) argues that they should be considered as two separate mitzvot. They are called the continuous offering. One [should be brought] in the morning and one in the afternoon as [Numbers 28:3] states: "Two each day, a continuous offering."

וְאֵימָתַי זְמַן שְׁחִיטָתָן. שֶׁל בֹּקֶר שׁוֹחֲטִין אוֹתוֹ קֹדֶם שֶׁתַּעֲלֶה הַחַמָּה מִשֶּׁיֵּאוֹר פְּנֵי כָּל מִזְרָח. ופַּעַם אַחַת דָּחֲקָה הַשָּׁעָה אֶת הַצִּבּוּר בְּבַיִת שֵׁנִי וְהִקְרִיבוּ תָּמִיד שֶׁל שַׁחַר בְּאַרְבַּע שָׁעוֹת בַּיּוֹם:

When is the time at which they should be slaughtered? The morning one should be slaughtered before sunrise, 4a). when the entire eastern horizon becomes illuminated. Once there was a pressing situation for the community in [the era of] the Second Temple 6:1, based on the Jerusalem Talmud, Berachot 1:4), the Rambam explains that once during the Greek occupation of the Holy Land, the Temple was besieged. Each day, the priests would exchange two baskets of gold coins for two lambs. One day, however, the Greeks refused to make the exchange. The people were forlorn. Later that morning, they miraculously found two lambs in the Chamber of the Lambs and R. Yuda bar Bava ruled that the morning sacrifice could be offered if the fourth hour of the day had not passed. and they offered the daily morning sacrifice at four hours after daybreak.

תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם שׁוֹחֲטִין אוֹתוֹ מִשֶּׁיַּאֲרִיךְ הַצֵּל וְיֵרָאֶה לַכּל שֶׁהֶאֱרִיךְ. וְהוּא מִשֵּׁשׁ וּמֶחֱצָה וָמַעְלָה עַד סוֹף הַיּוֹם. וְלֹא הָיוּ שׁוֹחֲטִין אוֹתוֹ בְּכָל יוֹם אֶלָּא בִּשְׁמוֹנֶה שָׁעוֹת וּמֶחֱצָה וְקָרֵב בְּתֵשַׁע וּמֶחֱצָה. וְלָמָּה מְאַחֲרִין אוֹתוֹ שְׁתֵּי שָׁעוֹת אַחַר תְּחִלַּת זְמַן שְׁחִיטָתוֹ. מִפְּנֵי הַקָּרְבָּנוֹת שֶׁל יְחִידִים אוֹ שֶׁל צִבּוּר. לְפִי שֶׁאָסוּר לְהַקְרִיב קָרְבָּן כְּלָל קֹדֶם תָּמִיד שֶׁל שַׁחַר. וְלֹא שׁוֹחֲטִין קָרְבָּן אַחַר תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם חוּץ מִקָּרְבַּן פֶּסַח לְבַדּוֹ. שֶׁאִי אֶפְשָׁר שֶׁיַּקְרִיבוּ כָּל יִשְׂרָאֵל פִּסְחֵיהֶן בִּשְׁתֵּי שָׁעוֹת:

[The lamb for] the continuous offering of the afternoon should be slaughtered when the shadows have been extended and it is obvious to all that they have been extended. This is from six and a half hours of the day until the day's end. Every day, they would not slaughter it until eight and a half hours of the day and they would offer it at nine and a half hours.Why would they delay [its slaughter] for two hours after the beginning of the time? Because of the sacrifices of individuals and those of the community. For it is forbidden to offer any sacrifice before the continuous offering of the morning and no sacrifice is offered after the continuous sacrifice of the afternoon 4a): "The eager hurry [to perform] mitzvot." with the exception of the Paschal sacrifice. [That leniency was granted, because] it is impossible for all of Israel to offer their Paschal sacrifices in two hours.

אֵין שׁוֹחֲטִין אֶת הַפֶּסַח אֶלָּא אַחַר תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם. וְכֵן מְחֻסְּרֵי כִּפּוּרִים מַקְרִיבִין כַּפָּרָתָן אַחַר תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם בְּיוֹם אַרְבָּעָה עָשָׂר כְּדֵי שֶׁיִּהְיוּ טְהוֹרִין לֶאֱכל פִּסְחֵיהֶן לָעֶרֶב:

The Paschal sacrifice is slaughtered only after the continuous offering of the afternoon. 1:4 for more details. Similarly, those individuals requiring atonement, ch. 1, this term refers to certain individuals - a zav, a zavah, a person afflicted with tzara'at, and a woman after childbirth - who are not permitted to partake of sacrifices until they offer certain sacrifices. may offer their atonement offerings after the continuous offering of the afternoon on the fourteenth [of Nisan] so that they will be ritually pure and [and able] to partake of their Paschal offerings in the evening. (Pesachim 59a).

עַרְבֵי פְּסָחִים בֵּין בְּחל בֵּין בְּשַׁבָּת הָיָה הַתָּמִיד נִשְׁחַט בְּשֶׁבַע וּמֶחֱצָה וְקָרֵב בִּשְׁמוֹנֶה וּמֶחֱצָה. כְּדֵי שֶׁיִּהְיֶה לָהֶם פְּנַאי לִשְׁחֹט פִּסְחֵיהֶם. וְאִם חָל עֶרֶב פֶּסַח לִהְיוֹת עֶרֶב שַׁבָּת הָיוּ שׁוֹחֲטִין אוֹתוֹ בְּשֵׁשׁ וּמֶחֱצָה בִּתְחִלַּת זְמַנּוֹ. וְקָרֵב בְּשֶׁבַע וּמֶחֱצָה כְּדֵי שֶׁיִּהְיֶה לָהֶם רֶוַח לִצְלוֹת קֹדֶם שֶׁיִּכָּנֵס שַׁבָּת:

When the day before Pesach falls during the week or on the Sabbath, the Afternoon Sacrifice would be slaughtered after seven and a half hours and offered after eight and a half hours so that [the people] would have time to slaughter their Paschal sacrifices. If the day before Pesach falls on Friday, [the Afternoon Sacrifice] would be slaughtered at six and a half hours, the beginning of the time allotted for it and offered at seven and a half hours, so that they would have ample time to roast [their sacrifices] before the commencement of the Sabath.

אַף עַל פִּי שֶׁאֵין שׁוֹחֲטִין אַחַר תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם. מַקְטִירִין כָּל דָּבָר הָרָאוּי לְהַקְטָרָה כָּל הַיּוֹם. וּמַקְטִירִין אֵיבְרֵי עוֹלוֹת וְהָאֵימוּרִין עַד חֲצִי הַלַּיְלָה כְּמוֹ שֶׁבֵּאַרְנוּ בְּמַעֲשֵׂה הַקָּרְבָּנוֹת. וְאֵיבָרִין וְאֵימוּרִין שֶׁלֹּא נִתְאַכְּלוּ בֵּין מִן הַתָּמִיד בֵּין מִשְּׁאָר הַקָּרְבָּנוֹת מְהַפְּכִין בָּהֶן כָּל הַלַּיְלָה עַד הַבֹּקֶר שֶׁנֶּאֱמַר (ויקרא ו ב) "כָּל הַלַּיְלָה עַד הַבֹּקֶר":

Even though [no sacrificial animals] are slaughtered after the continuous offering of the afternoon,. A printing error appears to have crept into the standard published text. any entity that is fit to be offered on the altar's pyre is offered the entire day. And the limbs of the burnt-offerings and the eimorim may be offered until midnight, as we explained in [Hilchot] Ma'aseh HaKorbanot. 4:2, this is a Rabbinic safeguard.The limbs and the eimorim - whether from the continuous offerings or from other sacrifices - that were not consumed [by the fire], may be turned over throughout the entire night until the morning, as [Leviticus 6:2] states: "The entire night until the morning."

אֵיבָרִים שֶׁל תָּמִיד דּוֹחִין אֶת הַטֻּמְאָה וְאֵין דּוֹחִין אֶת הַשַּׁבָּת. אֶלָּא בְּעֶרֶב שַׁבָּת בִּלְבַד מַקְטִירִין אֵיבְרֵי תָּמִיד שֶׁל עֶרֶב שַׁבָּת. שֶׁהַתָּמִיד תְּחִלָּתוֹ דּוֹחֶה שַׁבָּת וְסוֹפוֹ אֵינוֹ דּוֹחֶה. חֶלְבֵי שַׁבָּת קְרֵבִין בְּלֵילֵי יוֹם טוֹב אִם חָל יוֹם טוֹב לִהְיוֹת בְּמוֹצָאֵי שַׁבָּת. אֲבָל אֵין קְרֵבִין בְּלֵילֵי יוֹם הַכִּפּוּרִים שֶׁנֶּאֱמַר (במדבר כח י) "עלַת שַׁבַּת בְּשַׁבַּתּוֹ" וְלֹא עוֹלַת שַׁבָּת זוֹ בְּשַׁבָּת אַחֶרֶת. וְלֹא עוֹלַת חֹל בְּיוֹם טוֹב:

[The offering of] the limbs of the continuous offering on the altar's pyre [at night] supersedes [the prohibitions of] ritual impurity, but does not supersede the Sabbath [prohibitions]. Instead, all of the limbs of the continuous offerings offered on Friday are offered on the altar's pyre on Friday alone. For the initial [offering] of the continuous offering supersedes the Sabbath [prohibitions], but its concluding aspects do not. in the name of the Ritba). The fats of [the communal sacrifices offered on] the Sabbath are offered on a festival, at night, if the festival falls on Saturday night. [These fats] may not, however, be offered on the night of Yom Kippur [if it falls on Saturday night]. 20a). Nevertheless, it is possible for the two holy days to follow in succession. See Hilchot Eruvin 8:10. [These concepts are derived from Numbers 28:10 which] states: "The burnt-offering of a Sabbath on its Sabbath." [This excludes the offering of] a burnt-offering of a Sabbath on another Sabbath. Nor may the burnt-offering of a weekday be offered on a festival.

אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בְּשַׁבָּת. מַקְטִירִין חֶלְבֵי הַפְּסָחִים בְּלֵילֵי יוֹם טוֹב מִפְּנֵי שֶׁהֵם כְּחֶלְבֵי שַׁבָּת:

When the fourteenth [of Nisan] falls on Sabbath, the fats of the Paschal sacrifice may be offered on the night of the festival, for they are considered as the fats of the Sabbath.

אֵין פּוֹחֲתִין מִשִּׁשָּׁה טְלָאִים הַמְבֻקָּרִין בְּלִשְׁכַּת הַטְּלָאִים שֶׁבַּמִּקְדָּשׁ. וְיִהְיוּ מוּכָנִים קֹדֶם יוֹם הַקְרָבָה בְּאַרְבָּעָה יָמִים. וְאַף עַל פִּי שֶׁהָיוּ מְבַקְּרִין אוֹתוֹ מִתְּחִלָּה לֹא הָיוּ שׁוֹחֲטִין אֶת הַתָּמִיד עַד שֶׁמְּבַקְּרִין אוֹתוֹ שְׁנִיָּה קֹדֶם שְׁחִיטָה לְאוֹר הָאֲבוּקוֹת. וּמַשְׁקִין אוֹתוֹ מַיִם בְּכוֹס שֶׁל זָהָב כְּדֵי שֶׁיִּהְיֶה נוֹחַ לְהֶפְשֵׁט:

There never should be less than six lambs that have been inspected 2:5)]. in the Chamber of the Lambs. 5:10). They should be prepared four days before their sacrifice.), the Rambam writes that the source for this practice was the Paschal sacrifice brought by the Jews in Egypt. They were commanded to take the lambs four days before they were offered. Even though they would be inspected beforehand, they would not slaughter the continuous offering until they inspect it again, before its slaughter by the light of the torches. It was given water to drink from a golden cup 3:4)]. so that it would be easier to skin. 5:6). Afterwards, he emended that text to include the rationale mentioned here (Rav Kappach's notes to that mishnah).

כְּמַעֲשֵׂה תָּמִיד שֶׁל שַׁחַר כָּךְ מַעֲשֵׂה תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם. וְהַכּל כְּמַעֲשֵׂה הָעוֹלָה שֶׁכָּתַבְנוּ בְּמַעֲשֵׂה הַקָּרְבָּנוֹת. וְלֹא הָיוּ כּוֹפְתִין אֶת הַטָּלֶה שֶׁלֹּא יְחַקּוּ אֶת הַמִּינִין אֶלָּא אוֹחֲזִין יָדָיו וְרַגְלָיו בִּידֵיהֶן. וְכָךְ הָיְתָה עֲקֵדָתוֹ רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב:

The continuous offering of the afternoon is offered in the same manner as the continuous offering of the morning. Everything follows the regimen for the offering of the burnt offering, as written in [Hilchot] Ma'aseh HaKorbanot. The lamb was not bound before its slaughter so as not to copy the practice of the heretics. 31b, states that this refers to pagan idolaters who would bind all four feet of their sacrifices. Instead, they would hold its forefeet and its hindfeet by hand. 31b states that the sacrifice would be bound like the binding of Isaac the son of Abraham. Although some commentaries explain that this means that one of the animals forefeet and one of its hindfeet would be bound, the Rambam does not accept that interpretation and maintains that none of the legs were bound. the Tosafot Yom Tov (Tamid 4:1) brings support for this interpretation, noting that our Sages state that the priest who would offer the limbs on the altar would hold them during the slaughter. Thus each of the limbs was held by a different priest. It would be held in the following manner: Its head would be to the south and its face to the west.

תָּמִיד שֶׁל שַׁחַר הָיָה נִשְׁחָט עַל קֶרֶן צְפוֹנִית מַעֲרָבִית שֶׁל בֵּית הַמִּטְבָּחַיִם עַל טַבַּעַת שְׁנִיָּה. וְשֶׁל בֵּין הָעַרְבַּיִם עַל קֶרֶן צְפוֹנִית מִזְרָחִית מִמֶּנָּה עַל טַבַּעַת שְׁנִיָּה כְּדֵי שֶׁיִּהְיֶה כְּנֶגֶד הַשֶּׁמֶשׁ. דִּבְרֵי קַבָּלָה הֵן שֶׁיִּהְיוּ נִשְׁחָטִין כְּנֶגֶד הַשֶּׁמֶשׁ:

The continuous offering of the morning would be slaughtered in the northwest corner of the butchering area, 5:13-14. on the second ring,:14; the Rambam's Commentary to the Mishnah (Tamid 4:1). Others maintain that the animal's head was inserted into the rings. and that of the afternoon would be slaughtered in the northeast corner on the second ring. [In this way,] they would be opposite the sun. The Received Tradition states that [these sacrificial animals] should be slaughtered opposite the sun.

טָעוּ אוֹ שָׁגְגוּ אֲפִלּוּ הֵזִידוּ וְלֹא הִקְרִיבוּ תָּמִיד שֶׁל שַׁחַר יַקְרִיבוּ תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁנִּתְחַנֵּךְ הַמִּזְבֵּחַ. אֲבָל הָיָה מִזְבֵּחַ חָדָשׁ שֶׁעֲדַיִן לֹא קָרֵב עָלָיו כְּלוּם לֹא יַקְרִיבוּ עָלָיו תְּחִלָּה בֵּין הָעַרְבַּיִם. שֶׁאֵין מְחַנְּכִין מִזְבַּח הָעוֹלָה אֶלָּא בְּתָמִיד שֶׁל שַׁחַר:

If they erred and inadvertently - or even intentionally - failed to offer the continuous offering of the morning, that of the afternoon should be offered.When does the above apply? After the altar has been dedicated. If, however, it is a new altar on which no sacrifices have been offered, the continuous offering of the afternoon should not be offered on it first. For the altar for burnt-offerings should be dedicated solely by [sacrificing] the continuous offering of the morning.