Mishneh Torah — Daily & Additional Offerings הלכות תמידים ומוספין, Chapter 9

בְּאֶחָד בְּתִשְׁרֵי מַקְרִיבִין מוּסַף הַיּוֹם פַּר וְאַיִל וְשִׁבְעָה כְּבָשִׂים הַכּל עוֹלוֹת וּשְׂעִיר חַטָּאת הַנֶּאֱכֶלֶת. וְזֶה מוּסַף הַיּוֹם יֶתֶר עַל מוּסַף רֹאשׁ חֹדֶשׁ הַקָּרֵב בְּכָל רֹאשׁ חֹדֶשׁ. לְפִיכָךְ אִם חָל לִהְיוֹת בְּשַׁבָּת הָיוּ שָׁם שְׁלֹשָׁה מוּסָפִין מוּסַף שַׁבָּת וּמוּסַף רֹאשׁ חֹדֶשׁ וּמוּסַף הַיּוֹם:

On the first day of Tishrei, (positive commandment 47) and Sefer HaChinuch (mitzvah 312) include the offering of these sacrifices as one of the 613 mitzvot of the Torah. for the additional offering of the day, 5:8, even at times in the Talmudic era - Rosh HaShanah was observed for two days, sacrifices were offered only on the day consecrated as the first of Tishrei. we offer a bull, a ram, seven sheep, all as burnt-offerings, and a goat as a sin-offering. This is the additional offering of the day aside from the additional offering of Rosh Chodesh that is offered on every Rosh Chodesh. Therefore [if that date] fell on the Sabbath, three additional offerings were brought: the additional offering of the Sabbath, the additional offering of Rosh Chodesh, and the additional offering of that date.

וְכֵיצַד סִדּוּר הַקְרָבָתָן. מוּסַף שַׁבָּת תְּחִלָּה וְאַחֲרָיו מוּסַף הַחֹדֶשׁ וְאַחֲרָיו מוּסַף יוֹם טוֹב. שֶׁכָּל הַתָּדִיר מֵחֲבֵרוֹ קוֹדֵם אֶת חֲבֵרוֹ וְכֵן כָּל הַמְקֻדָּשׁ מֵחֲבֵרוֹ קוֹדֵם אֶת חֲבֵרוֹ. הָיָה לְפָנָיו תָּדִיר וּמְקֻדָּשׁ יַקְדִּים אֵיזֶה מֵהֶם שֶׁיִּרְצֶה:

What is the order in which they were offered? First they would offer the additional offering of the Sabbath, then the additional offering of the new month, and then the additional offering of the festival. [The rationale is that any offering brought] more frequently than another takes precedence over the other one. 89a derives this from the fact that Numbers 28:23 refers to the "the morning offering that is the continuous offering." The latter phrase teaches that it is given precedence because it is a continuous offering, brought every day. Similarly, if [an offering] is on a higher level of holiness than another one, it takes precedence over it. If one has a choice of [an offering that] is brought more frequently and one which is on a higher level of holiness, one may award precedence to whichever one desires. 90b debates which of the two should be given precedence without resolving the matter. Hence, it is left to an individual's choice (Kessef Mishneh).

עָבַר אוֹ שָׁכַח וְשָׁחַט אֶת שֶׁאֵינוֹ תָּדִיר אוֹ הַפָּחוּת בִּקְדֻשָּׁה תְּחִלָּה מַקְרִיבוֹ וְאַחַר כָּךְ שׁוֹחֵט אֶת הַתָּדִיר אוֹ אֶת הַמְקֻדָּשׁ:

If one transgressed and slaughtered [an animal for an offering that was] not [brought] more frequently, or one which was on a lower level of holiness first, one should offer it [on the altar] and then slaughter the one [brought] more frequently, or one which was on a higher level of holiness.

וְאִם נִשְׁחֲטוּ שְׁנֵיהֶם כְּאֶחָד יִהְיֶה זֶה מְמָרֵס בַּדָּם עַד שֶׁיִּזְרֹק דַּם הַתָּדִיר אוֹ דַּם הַמְקֻדָּשׁ:

If the two [animals] were slaughtered at the same time, one should stir the blood [of the one that is less frequent or less holy] until the blood of the one that is more frequent or holier is sprinkled [on the altar].

דַּם הַחַטָּאת קוֹדֵם לְדַם הָעוֹלָה מִפְּנֵי שֶׁדַּם הַחַטָּאת מְכַפֵּר. אֵיבְרֵי עוֹלָה קוֹדְמִין לְאֵימוּרֵי חַטָּאת מִפְּנֵי שֶׁהָעוֹלָה כֻּלָּהּ לָאִשִּׁים. דַּם חַטָּאת וְאֵיבְרֵי עוֹלָה אֵי זֶה שֶׁיִּרְצֶה יַקְדִּים. וְכֵן דַּם עוֹלָה וְאֵימוּרֵי חַטָּאת אוֹ דַּם עוֹלָה וְדַם אָשָׁם אֵי זֶה שֶׁיִּרְצֶה יַקְדִּים:

The blood of a sin-offering is given precedence over the blood of a burnt-offering, because the blood of a sin-offering brings atonement. 7b). [The offering of] the limbs of a burnt-offering take precedence over offering the fats and organs of a sin-offering, because a burnt-offering is consumed entirely by fire.[If one must choose] between the blood of a sin-offering, or the limbs of a burnt-offering, one may give precedence to whichever one desires. Similarly, [if one must choose] between the blood of a burnt-offering and the fat and organs of a sin-offering or the blood of a burnt-offering and the blood of a guilt-offering, 89b states that the blood of a guilt-offering is not on the same level of holiness as that of a sin-offering. According to the Rambam's version, there is an unresolved question which is holier, its blood or that of a burnt-offering (Radbaz). one may give precedence to whichever one desires.

חַטָּאת קוֹדֶמֶת לְעוֹלָה אֲפִלּוּ חַטַּאת הָעוֹף קוֹדֶמֶת לְעוֹלַת בְּהֵמָה שֶׁנֶּאֱמַר (ויקרא ה ח) "אֶת אֲשֶׁר לַחַטָּאת רִאשׁוֹנָה" בִּנְיַן אָב לְכָל חַטָּאת שֶׁהִיא קוֹדֶמֶת לְעוֹלָה הַבָּא עִמָּהּ. וְכֵן בִּשְׁעַת הַפְרָשָׁה מַפְרִישׁ הַחַטָּאת תְּחִלָּה וְאַחַר כָּךְ הָעוֹלָה:

A sin-offering takes precedence over a burnt-offering. ask: Since we know that a sin-offering receives precedence, why was it necessary to state previously that the blood of a sin-offering is given precedence? They explain that the previous halachah is speaking about a situation when both animals were already slaughtered and the question is which blood should be given precedence. Even a sin-offering of a fowl takes precedence over a burnt-offering of an animal, as [Leviticus 5:8 which] states: "[who shall offer] the sin offering first." This is a general principal teaching that every sin-offering takes precedence over the burnt-offering that accompanies it. Similarly, when setting aside [animals for sacrifices], one should set aside the animal to be offered as a sin-offering and then the one to be offered as a burnt-offering.

בְּקָרְבְּנוֹת הֶחָג אֵינוֹ כֵן אֶלָּא קְרֵבִין עַל סֵדֶר הַכָּתוּב שֶׁנֶּאֱמַר (במדבר כט ו) (במדבר כט לג) "כְּמִשְׁפָּטָם". כֵּיצַד. בַּתְּחִלָּה פָּרִים. וְאַחֲרֵיהֶם אֵילִים. וְאַחֲרֵיהֶם כְּבָשִׂים. וְאַחֲרֵיהֶם שְׂעִירִים. אַף עַל פִּי שֶׁהַשְּׂעִירִים חַטָּאת וְכָל אֵלּוּ שֶׁקָּדְמוּ אוֹתָן עוֹלוֹת. וְכֵן בְּשִׁגְגַת צִבּוּר בַּעֲבוֹדָה זָרָה שֶׁהֵן מְבִיאִין פַּר עוֹלָה וְשָׂעִיר חַטָּאת. הַפָּר קוֹדֵם שֶׁנֶּאֱמַר בּוֹ (במדבר טו כד) "כַּמִּשְׁפָּט". וּפַר כֹּהֵן מָשִׁיחַ קוֹדֵם לְפַר הֶעְלֵם דָּבָר שֶׁל צִבּוּר. וּפַר הֶעְלֵם קוֹדֵם לְפַר עֲבוֹדָה זָרָה. וּפַר עֲבוֹדָה זָרָה קוֹדֵם לְשָׂעִיר שֶׁלָּהּ. אַף עַל פִּי שֶׁהַפָּר עוֹלָה וְהַשָּׂעִיר חַטָּאת. שֶׁכָּךְ הוּא סֵדֶר הַכָּתוּב בַּתּוֹרָה. שְׂעִיר עֲבוֹדָה זָרָה קוֹדֵם לִשְׂעִיר נָשִׂיא שֶׁהַנָּשִׂיא יָחִיד. וּשְׂעִיר נָשִׂיא קוֹדֵם לִשְׂעִירַת יָחִיד. וּשְׂעִירַת יָחִיד קוֹדֶמֶת לְכַבְשָׂה. אַף עַל פִּי שֶׁשְּׁנֵיהֶם חַטָּאת. שֶׁהַשְּׂעִירָה רְאוּיָה לָבוֹא עַל הַכְּרֵתוֹת שֶׁמְּבִיאִין עֲלֵיהֶם חַטָּאת. וְהַכַּבְשָׂה אֵינָהּ בָּאָה עַל שִׁגְגַת עֲבוֹדָה זָרָה:

This does not apply with regard to the sacrifices of the holiday [of Sukkot]. They are sacrificed in the order that they are mentioned in the Torah, for [Numbers 29:33] states: "according to their ordinance."What is implied? At first the bulls [should be offered], after them the rams, after them the sheep and after them, the goats, even though the goats are sin-offerings and those which preceded them are burnt-offerings.Similarly, with regard to the burnt-offering of a bull and the sin-offering of a goat the community brings to atone for the inadvertent transgression [of the prohibitions] against the worship of false deities, 12:1, where these offerings are described. the bull is given precedence, because [ibid. 15:24] states: "according to the ordinance."The bull offered by the anointed priest 1:4; 15:1-2, when a High Priest inadvertently transgresses and violates a sin other than idol worship. is given precedence over the bull offered [to atone] for an inadvertent transgression by the community. 12:1, if the High Court errs in the issuance of a halachic warning and causes the people at large to sin, each tribe is required to bring a bull as a sin-offering.Horiot 13a derives the sequence of these offerings from Leviticus 4:21, which describes the bull brought by the High Priest as "the first bull." Our Sages understood that as implying that it is given precedence. Moreover, they maintain that it is logical to assume that the High Priest's offering should be given precedence, for he is the one who offers the bull on behalf of the community. Hence first he should atone for himself and then, offer atonement for the community. The latter sacrifice takes precedence over the bull [offered to atone] for the worship of false deities.). Since this bull is a burnt-offering, the bull brought to atone for other transgressions is given precedence. The latter sacrifice takes precedence over the goat offered with it. Even though the bull is a burnt-offering and the goat is a sin-offering, [the bull is given precedence], for this is the order of the verses in the Torah.The goat brought [to atone for] idolatry takes precedence over the goat brought by a king, 1:4, when a king sins and inadvertently performs a transgression punishable by karet other than idolatry, he must bring a goat as a sin-offering. for the king is one individual. The goat brought by a king takes precedence over the she-goat brought by an ordinary individual. states that an ordinary individual who performs a transgression punishable by karet must bring either a she-goat or a ewe as a sin-offering. The sin-offering brought by a king receives precedence, for his sacrifice is associated with his elevated position. The she-goat brought by a private individual takes precedence over a ewe, even though they are both sin-offerings. For a she-goat is fit to be brought [to atone] for [all] sins for which one is liable for karet, for which a sin-offering is brought, and the ewe may not be brought [to atone] for the inadvertent transgression of the prohibitions of idolatry.

אֲפִלּוּ חַטַּאת הָעוֹף שֶׁל יוֹלֶדֶת קוֹדֶמֶת לְכַבְשָׂה. חַטָּאת קוֹדֶמֶת לְאָשָׁם מִפְּנֵי שֶׁדָּמָהּ נִתָּן עַל אַרְבַּע קְרָנוֹת וְעַל הַיְסוֹד. וְכָל חַטָּאוֹת שֶׁבַּתּוֹרָה קוֹדְמִין לְכָל הָאֲשָׁמוֹת. חוּץ מֵאֲשַׁם מְצֹרָע מִפְּנֵי שֶׁהוּא בָּא עַל יְדֵי הֶכְשֵר. הָאָשָׁם קוֹדֵם לְתוֹדָה וּלְאֵיל נָזִיר מִפְּנֵי שֶׁהוּא קָדְשֵׁי קָדָשִׁים. תּוֹדָה וְאֵיל נָזִיר קוֹדְמִין לִשְׁלָמִים מִפְּנֵי שֶׁהֵן נֶאֱכָלִין לְיוֹם אֶחָד וּטְעוּנִין לֶחֶם. וְהַתּוֹדָה קוֹדֶמֶת לְאֵיל נָזִיר מִפְּנֵי שֶׁיֵּשׁ בָּהּ אַרְבָּעָה מִינֵי מִנְחָה. שְׁלָמִים קוֹדְמִין לִבְכוֹר מִפְּנֵי שֶׁהֵן טְעוּנִין מַתַּן שְׁתַּיִם שֶׁהֵן כְּאַרְבַּע וּטְעוּנִין סְמִיכָה וּתְנוּפָה וּנְסָכִים. הַבְּכוֹר קוֹדֵם לְמַעְשַׂר בְּהֵמָה מִפְּנֵי שֶׁקְּדֻשָּׁתוֹ מֵרֶחֶם וְנֶאֱכָל לַכֹּהֲנִים בִּלְבַד. הַמַּעֲשֵׂר קוֹדְמִין לְעוֹפוֹת מִפְּנֵי שֶׁהוּא זֶבַח וְיֵשׁ בּוֹ קָדְשֵׁי קָדָשִׁים דָּמוֹ וְאֵימוּרָיו. וְהָעוֹפוֹת קוֹדְמִין לִמְנָחוֹת מִפְּנֵי שֶׁהֵן מִינֵי דָּמִים. הֲרֵי שֶׁהָיוּ לְפָנָיו חַטַּאת הָעוֹף וּמַעֲשֵׂר. הַמַּעֲשֵׂר קוֹדֵם מִפְּנֵי שֶׁהוּא זֶבַח. הָיוּ שָׁם חַטַּאת הָעוֹף וּמַעֲשֵׂר וְעוֹלַת בְּהֵמָה הוֹאִיל וְעוֹלָה קוֹדֶמֶת לְמַעֲשֵׂר וְחַטַּאת הָעוֹף קוֹדֶמֶת לְעוֹלַת בְּהֵמָה מַקְרִיב חַטַּאת הָעוֹף תְּחִלָּה וְאַחַר כָּךְ הָעוֹלָה וְאַחַר כָּךְ הַמַּעֲשֵׂר:

Even the sin-offering of a fowl brought by a woman after childbirth). takes precedence over the sheep she brings. 1:2, after childbirth, in order to be able to partake of sacrificial foods, a woman must bring a dove or turtle-dove as a sin-offering, and a sheep as a burnt-offering. Since the fowl is a sin-offering, it is given precedence. A sin-offering takes precedence over a guilt-offering, because its blood is applied to the four corners [of the altar] and on its base. 5:7. There are, by contrast, only two presentations of the blood of a guilt-offering on the altar (ibid. :6). Hence the sin-offering is given precedence. All of the sin-offerings mentioned in the Torah take precedence over all of the guilt-offerings with the exception of the guilt-offering brought by a person afflicted by tzaraat, because it comes to make a person fit. 10:5), this sacrifice enables the person to regain his ritual purity. Afterwards, he may enter the Temple Courtyard and partake of sacrificial foods. The order of the sacrifices brought by a person after being healed from a tzara'at affliction is described in Hilchot Mechusrei Kapparah 4:2.A guilt-offering takes precedence over a thanksgiving-offering and the ram brought by a nazirite, because it is a sacrifice of the most sacred order. A thanksgiving-offering and the ram brought by a nazirite take precedence over a peace-offering, because they may be eaten for only one day and require that bread bey brought with them. A thanksgiving-offering takes precedence over the ram of a nazirite, because it must be brought with four types of meal-offerings., ch. 9. The fact that the thanksgiving-offering and the nazirite's ram are eaten for only one day and a night indicate a higher level of holiness for those restrictions are also placed on a sin-offering and a guilt-offering which are sacrifices of the most sacred order (Radbaz). The inclusion of breads in these offerings also points to their importance.A peace-offering takes precedence over a firstborn offering, because it requires two presentations of blood which are in fact four,:6. leaning on the animal,, ch. 3, which describes this practice. waving the offering, 9:6-8. and accompanying offerings., ch. 2. None of these rites are associated with the firstborn offering. Its blood is only poured out at the base of the altar (ibid. 5:17); it does not require the owner to lean upon it (ibid. 3:6); nor is it waved; nor are accompanying offerings brought with it (see (ibid. 2:2). The firstborn offering takes precedence over the tithe offering, because it is sanctified from the womb and may be eaten only by priests.The tithe offering takes precedence over fowl because it involves ritual slaughter and it has an element of the most sacred order: its blood and the fats and organs are offered on the altar. Sacrifices of fowl take precedence over meal-offerings, for [they involve offering] blood.If a person has a sin-offering of fowl, a tithe offering, and a burnt-offering of an animal [to sacrifice], since the burnt-offering takes precedence over the tithe offering and the sin-offering of the fowl takes precedence over the burnt-offering, he should sacrifice the sin-offering of the fowl first, then the burnt-offering, and then the tithe offering.

הֲרֵי שֶׁהָיוּ מִינֵי בְּהֵמָה הַרְבֵּה מִמִּין קָרְבָּן אֶחָד כֵּיצַד הֵן קְרֵבִין. הַפָּרִים קוֹדְמִין לְאֵילִים שֶׁכֵּן נִתְרַבּוּ בִּנְסָכִים. וְאֵילִים קוֹדְמִין לִכְבָשִׂים שֶׁכֵּן נִתְרַבּוּ בִּנְסָכִים. וּכְבָשִׂים קוֹדְמִין לִשְׂעִירִים שֶׁכֵּן נִתְרַבּוּ בְּאֵימוּרִים. שֶׁבִּכְלַל אֵימוּרֵי כְּבָשִׂים הָאַלְיָה וְאֵין בִּשְׂעִירִים אַלְיָה. הָעֹמֶר קוֹדֵם לַכֶּבֶשׂ הַבָּא עִמּוֹ. וּשְׁתֵּי הַלֶּחֶם קוֹדְמִין לִשְׁנֵי כְּבָשִׂים. זֶה הַכְּלָל דָּבָר הַבָּא בִּגְלַל הַיּוֹם קוֹדֵם לְדָבָר הַבָּא בִּגְלַל הַלֶּחֶם:

When a person has several types of animals from one type of sacrifice, in which order should they be offered? Bulls take precedence over rams, for their accompanying offerings are larger. 2:4. Rams take precedence over sheep for the same reason. Sheep take precedence over goats, because they have more fats and organs offered on the altar, because the fat-tail is among the organs of the sheep offered and the goats do not have a fat-tail. 1:18.The omer offering takes precedence over the sheep offered with it. The loaves take precedence to the two sheep [offered with them]. This is the general principle: An entity offered because of the day offering and the two loaves. takes precedence over an entity brought because of the bread.

מִנְחַת הָאִישׁ קוֹדֶמֶת לְמִנְחַת הָאִשָּׁה. מִנְחַת חִטִּים קוֹדֶמֶת לְמִנְחַת שְׂעוֹרִים. מִנְחַת חוֹטֵא קוֹדֶמֶת לְמִנְחַת נְדָבָה מִפְּנֵי שֶׁהִיא בָּאָה עַל חֵטְא. מִנְחַת נְדָבָה וּמִנְחַת סוֹטָה אֵי זוֹ שֶׁיִּרְצֶה מֵהֶם יַקְדִּים:

A meal-offering brought by a male takes precedence over one brought by a female. A meal-offering of wheat takes precedence over a meal-offering of barley. offering, for this is the only individual meal-offering brought from barley. Wheat is a more important grain and hence, its offerings are given precedence. A meal-offering brought as a sin-offering takes precedence over a meal-offering brought as a free-will offering, because it comes [as atonement] for sin. With regard to a meal-offering brought as a free-will offering and the meal-offering of a sotah, one may give precedence to whichever one desires. offering comes to clarify whether a transgression was performed (Menachot 90a).

מְנָחוֹת קוֹדְמִין לַיַּיִן. וְהַיַּיִן קוֹדֵם לַשֶּׁמֶן. וְהַשֶּׁמֶן קוֹדֵם לַלְּבוֹנָה. וּלְבוֹנָה קוֹדֶמֶת לַמֶּלַח. וּמֶלַח קוֹדֵם לָעֵצִים. אֵימָתַי בִּזְמַן שֶׁבָּאוּ כֻּלָּן כְּאֶחָד. אֲבָל הַבָּא רִאשׁוֹן קָרֵב רִאשׁוֹן וְהַבָּא אַחֲרוֹן קָרֵב אַחֲרוֹן:

Meal-offerings receive precedence over wine libations.; holes on the base of the altar. Wine libations receive precedence over oil. Oil receives precedence over frankincense.). Frankincense receives precedence over salt and salt receives precedence over wood.).When does the above apply? When they are all brought at the same time. When, however, a sacrifice is brought first, it is offered first, and one which is brought last, is offered last.

כָּל הַקּוֹדֵם בְּהַקְרָבָה קוֹדֵם בַּאֲכִילָה:

All [the sacrifices] that receive precedence with regard to being offered also receive precedence with regard to being eaten.

הָיוּ לְפָנָיו שְׁלָמִים שֶׁל אֶמֶשׁ וּשְׁלָמִים שֶׁל יוֹם. שֶׁל אֶמֶשׁ קוֹדְמִין שֶׁהֲרֵי קָרַב זְמַנָּן. שְׁלָמִים שֶׁל אֶמֶשׁ וְחַטָּאת אוֹ אָשָׁם שֶׁל יוֹם. חַטָּאת וְאָשָׁם קוֹדְמִין מִפְּנֵי שֶׁהֵן קָדְשֵׁי קָדָשִׁים כְּמוֹ שֶׁבֵּאַרְנוּ:

If a person had before him a peace-offering that had been sacrificed on the previous day, and one that was offered the present day, the one offered on the previous day is given precedence, because the limit [until when it may be eaten] is closer. If one has a peace-offering from the previous day and a sin-offering or a guilt-offering from the present day, the sin-offering and the guilt-offering take precedence, because they are sacrifices of the most sacred order, as we explained. 1:17.