Mishneh Torah — Sacrifices Rendered Unfit הלכות פסולי המוקדשין, Chapter 3

קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בְּרֹאשׁ הַמִּזְבֵּחַ כְּאִלּוּ שְׁחָטָן בַּצָּפוֹן שֶׁנֶּאֱמַר (שמות כ כא) "וְזָבַחְתָּ עָלָיו אֶת עֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ". מְלַמֵּד שֶׁכָּל הַמִּזְבֵּחַ רָאוּי לִשְׁחִיטַת הָעוֹלָה וּשְׁחִיטַת הַשְּׁלָמִים:

When sacrifices of the most sacred order were slaughtered on the top of the altar, it is as if they were slaughtered in the northern [portion of the Temple Courtyard], 5:2, sacrifices of the most sacred order must be sacrificed in the northern portion of the Temple Courtyard. Now, the altar is located in the southern portion. Nevertheless, based on the prooftext the Rambam cites, Zevachim 85a derives that it is acceptable to slaughter these sacrificial animals on the top of the altar. as [Exodus 20:21] states: "You shall slaughter upon it your burnt-offerings and your peace-offerings." This teaches that the entire altar is an appropriate place for the slaughter of burnt-offerings and peace-offerings. 5:4). Nevertheless, it is necessary to state that they may be sacrificed on the top of the altar, because one might think that since there is ample space to sacrifice them, they would have to be sacrificed on the ground (Zevachim, loc. cit.; Gittin 67a).

עוֹלָה שֶׁשְּׁחָטָהּ בְּרֹאשׁ הַמִּזְבֵּחַ. אוֹ שֶׁשְּׁחָטָהּ לְמַטָּה וְהֶעֱלָה אוֹתָהּ לְרֹאשׁ הַמִּזְבֵּחַ. יַפְשִׁיט אוֹתָהּ וִינַתְּחֶנָּה בִּמְקוֹמָהּ. וּמוֹרִיד הַקְּרָבַיִם וּמְדִיחָן לְמַטָּה. וְחוֹזֵר וּמַעֲלֶה אוֹתָן וּמוֹרִיד הָעוֹר וְנוֹתְנוֹ לַכֹּהֲנִים:

When a burnt-offering was slaughtered on the top of the altar or it was slaughtered below [on the ground of the Temple Courtyard] and then brought up to the top of the altar, it should be skinned and cut into portions in that place. The inner organs should be taken down and washed below and then brought back [to the top of the altar]. The skin should be taken down and given to the priests. 5:19.

וְכֵן זְבָחִים שְׁחוּטִים שֶׁעָלוּ לְגַבֵּי הַמִּזְבֵּחַ. מַפְשִׁיטָן וּמְנַתְּחָן בִּמְקוֹמָן וּמוֹרִיד הַקְּרָבַיִם וּמְדִיחָן בְּמַיִם וְחוֹזֵר וּמַעֲלֶה אוֹתָן וּמוֹרִיד אֶת הָעוֹר וְאֶת הַבָּשָׂר וְנוֹתְנוֹ לַבְּעָלִים וְחוֹזֵר וּמַקְטִיר אֶת הַשְּׁאָר. וּמִפְּנֵי מָה לֹא יוֹרִיד הַכּל אֶלָּא יַפְשִׁיט וִינַתֵּחַ בְּרֹאשׁ הַמִּזְבֵּחַ. שֶׁכָּל הָרָאוּי לָאִשִּׁים אִם עָלָה לְרֹאשׁ הַמִּזְבֵּחַ לֹא יֵרֵד. שֶׁנֶּאֱמַר (שמות כט לז) "כָּל הַנֹּגֵעַ בַּמִּזְבֵּחַ יִקְדָּשׁ". יָכוֹל אַף עַל פִּי שֶׁאֵינוֹ רָאוּי. תַּלְמוּד לוֹמַר (ויקרא ו ב) "הִיא הָעלָה עַל מוֹקְדָה". מָה עוֹלָה שֶׁהִיא רְאוּיָה לָאִשִּׁים אִם עָלְתָה לֹא תֵּרֵד אַף כָּל הָרָאוּי לָאִשִּׁים אִם עָלָה לֹא יֵרֵד:

Similarly, when [other] sacrifices that had been slaughtered were brought up to the altar, they should be skinned and cut into portions in that place. The inner organs should be taken down and washed below and then brought back [to the top of the altar]. The skin and the meat should be taken down and given to the owners. The remainder [of the sacrifice] should be offered on the altar's pyre.Why shouldn't he bring down the entire [carcass] instead of skinning it and cutting it up on the top of the altar? Because anything that is fit to be offered on the pyre if it was brought up to the top of the altar should not be taken down, 9:1) is the subject of discussion in the following halachot. as [indicated by ibid. 29:36]: "Everything that touches the altar shall be sanctified."Does [the above principle apply] even when [the entity brought to the top of the altar] is not fit [to be offered on the altar's pyre]? It is taught [Leviticus 6:2] "It is the burnt-offering on the pyre." Just as the burnt-offering is fit to be consumed by the altar's pyre should not be taken down once it was taken up [to the altar], so too, any entity that is fit for the altar's pyre if it is brought up, it should not be brought down.

עוֹלָה שֶׁהֶעֱלָהּ חַיָּה לְרֹאשׁ הַמִּזְבֵּחַ תֵּרֵד שֶׁעֲדַיִן אֵינָהּ רְאוּיָה:

When [an animal to be sacrificed as] a burnt-offering is brought up to the top of the altar while alive, it should be brought down, because it is not yet fit [to be consumed by the altar's pyre].

וְכֵן קֹמֶץ הַמִּנְחָה שֶׁלֹּא נִתְקַדֵּשׁ בִּכְלִי שָׁרֵת. וְכָל אִסּוּרֵי הַמִּזְבֵּחַ שֶׁעָלוּ יֵרְדוּ לְפִי שֶׁאֵינָן רְאוּיִין מִתְּחִלָּתָן:

Similarly, a handful of meal from a meal-offering that was not consecrated in a sacred vessel and all entities that are forbidden to be offered on the altar, or one which killed a person or the like. See Hilchot Issurei Mizbeiach 3:11.The commentaries question why the Rambam does not mention animals with disqualifying physical blemishes. In his Commentary to the Mishnah (Zevachim 9:3) he rules that even if they were brought to the top of the altar, they should be brought down. And if the Rambam changed his mind, it would have been appropriate to say so explicitly. Nevertheless, it is possible to explain that such animals are also included in the general category of "entities forbidden to be offered on the altar," as stated in Hilchot Issurei Mizbeiach, loc. cit..should be taken down from the altar even if they were brought up, because from the outset, they were not fit [to be offered on the pyre]. 84a; see Halachah 8) whenever an entity was disqualified in the Temple, if it was brought to the top of the altar, it should be offered. In this instance, these substances were never fit to be offered on the altar's pyre.

וְכֵן בֶּהֱמַת קָדָשִׁים שֶׁנִּשְׁחֲטָה בַּלַּיְלָה אוֹ נִשְׁפַּךְ דָּמָהּ אוֹ שֶׁיָּצָאת חוּץ לָעֲזָרָה אִם עָלְתָה תֵּרֵד:

Similarly, when a consecrated animal was slaughtered at night, its blood was spilled, or its [blood] was taken out of the Temple Courtyard, if it was taken up [to the altar's top], it should be taken down. 84a,b).

אֲבָל קָדָשִׁים שֶׁלָּנוּ אוֹ שֶׁלָּן הַדָּם אוֹ הַבָּשָׂר אוֹ הָאֵימוּרִים. וְזֶבַח שֶׁיָּצָא חוּץ לָעֲזָרָה. אוֹ שֶׁנִּטְמָא אוֹ נִפְסַל בְּמַחְשֶׁבֶת הַזְּמַן אוֹ בְּמַחְשֶׁבֶת מָקוֹם אוֹ בְּמַחְשֶׁבֶת שִׁנּוּי. אוֹ שֶׁקִּבְּלוּ הַטְּמֵאִים וְזָרְקוּ אֶת דָּמוֹ הוֹאִיל וּרְאוּיִין בַּעֲבוֹדַת קָרְבָּן הַבָּא בְּטֻמְאָה. וְשֶׁנָּתַן דָּמוֹ חוּץ לִמְקוֹמוֹ אוֹ קָדְשֵׁי קָדָשִׁים שֶׁנִּשְׁחֲטוּ בַּדָּרוֹם אוֹ שֶׁנִּתְקַבֵּל דָּמָם בַּדָּרוֹם. אַף עַל פִּי שֶׁכָּל אֵלּוּ פְּסוּלִים אִם עָלוּ לְרֹאשׁ הַמִּזְבֵּחַ לֹא יֵרְדוּ:

[Different rules apply] if, by contrast, sacrificial animals were left overnight - whether their blood, their meat, or their fats and organs were left overnight; 4:1) and if the meat of a burnt-offering is left overnight, it is disqualified (ibid.:2). Nevertheless, since the meat of a peace-offering is acceptable if left overnight, this is not a serious enough disqualifying factor to prevent these entities from being offered on the altar's pyre (Kessef Mishneh).a sacrificial animal was taken out of the Temple Courtyard;it became impure or disqualified because of a disqualifying thought concerning the time [it was to be eaten] or the place [it was to be eaten];it was sacrificed for the sake of a different offering;impure [priests] received its blood and cast it on the altar; [this is significant] since they are fit to perform Temple service when a sacrifice is brought in a state of impurity; 4:10-12.when the blood was presented in an improper place;or sacrifices of the most sacred order were slaughtered in the southern portion of the Temple Courtyard or their blood was received there. 5:2).Although in all of these situations, [the sacrifices] are disqualified, if [the meat, fats, and/or organs] were brought to the top of the altar, they should not be taken down.

כָּל שֶׁפִּסּוּלוֹ בַּקֹּדֶשׁ הַקֹּדֶשׁ מְקַבְּלוֹ. וּכְשֵׁם שֶׁאִם עָלוּ לֹא יֵרְדוּ כָּךְ אִם יָרְדוּ לֹא יַעֲלוּ שְׁנִיָּה שֶׁהֲרֵי פְּסוּלִין הֵם:

[This is the general principle:] Whenever an entity is disqualified in the Temple Courtyard, 84a. the holiness [of the altar] accepts it. Just as when these entities were brought up, they should not be taken down, so too, if they were taken down, they should not be brought up a second time. For they have been disqualified.

וְאִם מָשְׁלָה בָּהֶם הָאוּר אַף עַל פִּי שֶׁיָּרְדוּ יַעֲלוּ שְׁנִיָּה וְיַשְׁלִים הַקְטָרָתָן:

If the [altar's] fire took hold of them [before they were brought down from the altar], they should be brought up again [so that] they will be consumed by its fire.

קֹמֶץ שֶׁנִּתְפַּגֵּל וּמִקְצָתוֹ בָּאָרֶץ וּמִקְצָתוֹ מָשְׁלָה בּוֹ הָאוּר יַעֲלֶה כֻּלּוֹ:

When the handful of meal [from the meal-offering] becomes disqualified as piggul, and a portion of it is on the ground and a portion took fire, the entire [handful] should be brought up [to the altar to be consumed].

אֵיבָרִים וַחֲלָבִים וּקְמָצִים שֶׁלָּנוּ בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ כְּאִלּוּ לָנוּ בָּעֲזָרָה וְאִם יָרְדוּ לֹא יַעֲלוּ. אֲבָל אִם לֹא יָרְדוּ מַקְטִירִין אוֹתָן לְעוֹלָם:

When limbs, fats, and handfuls of meal were left overnight on the top of the altar, it is as if they were left overnight in the Temple Courtyard. If they were brought down from the altar, they should not be brought up again. If, however, they were not brought down, they should be offered on the altar's pyre in all situations.

וַאֲוִיר מִזְבֵּחַ כְּמִזְבֵּחַ. וְאֵימוּרֵי קָדָשִׁים קַלִּים שֶׁהֶעֱלָן קֹדֶם זְרִיקַת דָּמִים לֹא יֵרְדוּ. שֶׁהֲרֵי נַעֲשָׂה לַחְמוֹ שֶׁל מִזְבֵּחַ:

The open space above the altar is considered as the altar. 88a). Rav Yosef Corcus notes that the Talmud mentions also a situation where a person is standing in the Temple Courtyard and holds a disqualified sacrificial entity over the altar with a pole. The Kessef Mishneh explains that since the Talmud does not reach a final decision whether such an entity should be offered on the altar's pyre or not, because of the doubt, they should not be taken down from above the altar. When one brought the fats and the organs of sacrifices of a lesser degree of sanctity). up [to the altar] before their blood was poured on the altar, they should not be taken down, because they have become "the food of the altar."

הִפְרִישׁ שְׁנֵי אֲשָׁמוֹת לְאַחֲרָיוּת וְשָׁחַט אֶת שְׁנֵיהֶם וְקָדַם וְהֶעֱלָה אֵימוּרִים שֶׁל אֶחָד מֵהֶם קֹדֶם זְרִיקָה הֲרֵי אֵלּוּ יֵרְדוּ:

[The following law applies when a person] sets aside two [animals for] a guilt-offering,). one intended to serve as surety for the other. 7a). If he slaughtered both of them and brought the fats and organs of one up [to the altar] before [the blood] was cast [upon it], they should be brought down.).

הַזֶּבַח הַפָּסוּל וְהַנְּסָכִים הַפְּסוּלִים שֶׁעָלוּ לַמִּזְבֵּחַ. הַזֶּבַח לֹא יֵרֵד כְּמוֹ שֶׁבֵּאַרְנוּ מִפְּנֵי שֶׁהוּא רָאוּי לָאִשִּׁים. וְהַנְּסָכִים יֵרְדוּ. וְכֵן נְסָכִים הַבָּאִים בִּפְנֵי עַצְמָן שֶׁנִּפְסְלוּ וְעָלוּ יֵרְדוּ:

When an unacceptable sacrifice and unacceptable wine libations were brought up to the altar, the sacrifice should not be taken down as we explained. The wine libations, [by contrast,] should be taken down. 9:1, who maintains that for a disqualified entity to be offered on the altar, it must be fit for the altar's pyre and wine libations are poured over the altar and not on its pyre. Similarly, when wine libations are brought independently and they were disqualified and brought to the top of the altar, they should be taken down.

עוֹף שֶׁמְּלָקוֹ זָר וְעָלָה לֹא יֵרֵד. וְקֹמֶץ הַמִּנְחָה שֶׁקְּמָצוֹ וְעָלָה יֵרֵד. אַף עַל פִּי שֶׁזֶּה פָּסוּל וְזֶה פָּסוּל זֶה כְּאִלּוּ לֹא נִתְקַדֵּשׁ כְּלָל. וְאֶחָד הַזָּר וְאֶחָד שְׁאָר הַפְּסוּלִים:

When melikah was performed on a fowl by a non-priest and then it was brought to the top of the altar, it should not be taken down. 1:1), it was possible for a non-priest to perform melikah on a fowl that was offered as a sacrifice. Hence, even after the Temple was built, when a non-priest performs melikah on a fowl, that act is significant enough to endow with holiness to the extent that if the fowl is brought to the top of the altar, it should be offered on the pyre (Zevachim 69a). If, [by contrast,] a handful of meal was taken by a non-priest and brought to the top of the altar, it should be brought down. Even though both of these acts disqualify [the offerings], [the handful from the meal-offering] is considered as if it was never consecrated at all. 13:12) and then offered on the altar and such service was not performed by a non-priest on an individual altar (Zevachim, loc. cit.). [These laws apply to] a non-priest as well as to anyone else who is disqualified [from performing sacrificial service]. mourning (see Hilchot Issurei Bi'ah).

וְאֵלּוּ אִם יַעֲלוּ יֵרְדוּ. כָּל שֶׁאֵינוֹ רָאוּי לָאִשִּׁים. בְּשַׂר קָדְשֵׁי קָדָשִׁים וּבְשַׂר קָדָשִׁים קַלִּים. מוֹתַר הָעֹמֶר וּשְׁיָרֵי מְנָחוֹת וּשְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים וְהַקְּטֹרֶת. וְצֶמֶר שֶׁבְּרָאשֵׁי כְּבָשִׂים וְשֵׂעָר שֶׁבִּזְקַן הַתְּיָשִׁים וְהָעֲצָמוֹת וְהַגִּידִים. וְהַקַּרְנַיִם וְהַטְּלָפַיִם בִּזְמַן שֶׁאֵינָן מְחֻבָּרִים אִם עָלוּ יֵרְדוּ:

The following, however, should be taken down [even though] they were brought up to the top of the altar, anything that is not fit for the altar's pyre. [This includes:] the meat of sacrifices of the most sacred order, the meat of sacrifices of a lesser degree of sanctity, the remainder of the omer, the remainder of the meal-offerings, and the meal-offerings, the remainder should not be offered on the altar, but eaten by the priests. the two breads [offered on Shavuot], the showbread, the incense offering, the wool that is on the heads of sheep, the hair on the beards of goats, the bones, the sinews, the horns, and the hoofs if they are not attached to [the animal's body]. 6:2. [In all these instances,] if [these entities] were brought to the top [of the altar], they should be brought down.

קֹמֶץ שֶׁמִּצָּה שַׁמְנוֹ עַל הָעֶצֶם וְיָרַד הָעֶצֶם יַחֲזִירוֹ. שֶׁהַדָּבָר סָפֵק שֶׁמָּא חִבּוּרֵי עוֹלִין כְּעוֹלִין הֵם חֲשׁוּבִין:

If some of the oil from the handful of meal was squeezed out on a bone 23a in his possession. Ra'avad, Rashi, as well as the standard published text of that passage follow a different version which reads eitzim, wood, rather than etzem,, bone. [that had been laying on the altar] and then the bone was taken down, it should be returned [to the altar]. [The rationale is that] there is an unresolved doubt whether entities attached to entities that should be brought up [to the altar]). are considered as if they should be brought up as well.

מִזְבֵּחַ הַפְּנִימִי מְקַדֵּשׁ פְּסוּלִים בֵּין רְאוּיִין לוֹ בֵּין שֶׁאֵינָן רְאוּיִין לוֹ. אֲבָל מִזְבֵּחַ הַחִיצוֹן אֵינוֹ מְקַדֵּשׁ אֶלָּא פְּסוּלִין הָרְאוּיִין לוֹ כְּמוֹ שֶׁבֵּאַרְנוּ. כֵּיצַד. מִזְבֵּחַ הַחִיצוֹן שֶׁעָלוּ לוֹ זְבָחִים שֶׁנִּפְסְלוּ לֹא יֵרְדוּ. עָלְתָה לוֹ קְטֹרֶת זָרָה תֵּרֵד שֶׁאֵין הַקְּטֹרֶת זָרָה רְאוּיָה לַמִּזְבֵּחַ הַחִיצוֹן. אֲבָל מִזְבֵּחַ הַפְּנִימִי שֶׁעָלָה לוֹ קֹמֶץ מִנְחָה בֵּין כָּשֵׁר בֵּין פָּסוּל לֹא יֵרֵד. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. כְּשֵׁם שֶׁהַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ כָּךְ הַכֶּבֶשׁ וּשְׁאָר כְּלֵי הַשָּׁרֵת מְקַדְּשִׁין אֶת הָרָאוּי לָהֶם שֶׁהֲרֵי נֶאֱמַר בַּכֵּלִים (שמות ל כט) "כָּל הַנֹּגֵעַ בָּהֶם יִקְדָּשׁ". מִשֶּׁיַּגִּיעַ לַכֶּבֶשׁ דָּבָר הָרָאוּי לוֹ לֹא יֵרֵד וְאַף עַל פִּי שֶׁנִּפְסַל. וְכֵן כְּשֶׁיַּגִּיעַ לִכְלִי שָׁרֵת כָּל דָּבָר הָרָאוּי לוֹ מִתְקַדֵּשׁ וְלֹא יִפָּדֶה לְעוֹלָם וְאַף עַל פִּי שֶׁנִּפְסַל כְּמוֹ שֶׁבֵּאַרְנוּ בְּאִסּוּרֵי הַמִּזְבֵּחַ:

The inner altar sanctifies unacceptable entities whether they are fit for it or not fit for it, 23b). but the outer altar only sanctifies unacceptable entities that are fit for it, as we explained.What is implied? When sacrifices that were disqualified are brought up to the outer altar, they should not be brought down. If an unfitting incense offering was offered upon it, it should be brought down, because an incense offering is not fit for the outer altar. If, by contrast, a handful of meal from the meal-offering was placed on the inner altar, it should not be taken off, whether it was fit or not fit. Similar laws apply in all analogous situations.Just as the altar sanctifies any entity that is fit for it, so too, the ramp, and other sacred utensils, sanctify what is fit for them. For with regard to the sacred utensils, [Exodus 30:29] states: "Any entity that touches them will be sanctified." Thus when an entity that is fit for it reaches the ramp, it should not be brought down even though it is disqualified. Similarly, if any entity that is fit for a sacred vessel reaches a sacred vessel, it should never be redeemed even though it was disqualified, as stated in Hilchot Issurei HaMizbeiach. 6:4-5.

אֵין כְּלֵי הַלַּח מְקַדְּשׁוֹת אֶת הַיָּבֵשׁ. וְלֹא כְּלֵי הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַלַּח. בַּמֶּה דְּבָרִים אֲמוּרִים בְּמִדּוֹת הַלַּח וְהַיָּבֵשׁ שֶׁהָיוּ בַּמִּקְדָּשׁ כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת כְּלֵי הַמִּקְדָּשׁ. אֲבָל הַמִּזְרָקוֹת מְקַדְּשׁוֹת הַלַּח וְהַיָּבֵשׁ. וּכְלֵי שָׁרֵת מְקַדְּשִׁין דַּם הַפָּסוּל לִקָּרֵב:

Vessels made for liquids do not consecrate solids and vessels made for solids do not consecrate liquids.To what does the above apply? To the liquid and dry measures that existed in the Temple which we mentioned in Hilchot K'lei HaMikdash. 1:16-17. The rationale is that these vessels were anointed only for the sake of measuring and only for measuring the particular types of substances - liquids or solids - intended for them. Receptacles, by contrast, consecrate both liquids and solids. Sacred utensils sanctify blood that was disqualified and cause it to be offered [on the altar].

כָּל כְּלֵי הַשָּׁרֵת אֵין מְקַדְּשִׁין אֶלָּא בַּמִּקְדָּשׁ וְאֵין מְקַדְּשִׁין אֶלָּא מִדַּעַת וְאֵין מְקַדְּשִׁין אֶלָּא מִתּוֹכָן וְאֵין מְקַדְּשִׁין אֶלָּא שְׁלֵמִים. נִקְּבוּ אִם עוֹשִׂין מֵעֵין מְלַאכְתָּן שֶׁהָיוּ עוֹשִׂין וְהֵם שְׁלֵמִים מְקַדְּשִׁין וְאִם לָאו אֵין מְקַדְּשִׁין. וְאֵין מְקַדְּשִׁין אֶלָּא מְלֵאִין. אֲבָל הַמִּדּוֹת אֵין מְקַדְּשׁוֹת חֲסֵרוֹת אֶלָּא אִם דַּעְתּוֹ לְמַלְּאוֹתָן. וְאִם אֵין דַּעְתּוֹ לְמַלְּאוֹתָן מְקַדְּשׁוֹת לְהִפָּסֵל אֲבָל לֹא לִקָּרֵב:

Sacred vessels only consecrate [entities] in the Temple. Also, they only consecrate [entities placed in them] willfully, from their insides, 1:19 which states that liquid measures consecrate the overflow that drips down their sides. and when intact. [The following rules apply if] a hole was made within them. If they could still be used to perform the original task for which they were used when intact, they consecrate what is placed within. If not, they do not consecrate [their contents].They consecrate [their contents] only when they are full. The measures do not consecrate their contents when they are lacking unless one intends to fill them. If one does not intend to fill them, they consecrate their contents only in that [the contents] could [later] be disqualified, but not to have them offered.

כְּלֵי שָׁרֵת מְקַדְּשִׁין שֶׁלֹּא בִּזְמַנָּן לְהִפָּסֵל אֲבָל לֹא לְהִקָּרֵב. כֵּיצַד. דָּבָר שֶׁמִּצְוָתוֹ בַּיּוֹם שֶׁנִּתְקַדֵּשׁ בִּכְלִי שָׁרֵת בַּלַּיְלָה נִפְסַל וְיִשָּׂרֵף. אֲבָל אֵינוֹ קָרֵב. כְּגוֹן שֶׁקָּמַץ מִנְחָה בַּלַּיְלָה וְנָתַן קֻמְצָהּ לִכְלִי שָׁרֵת הֲרֵי זוֹ נִשְׂרֶפֶת:

[When an entity is placed] in a sacred vessel at an inappropriate time, it is consecrated only to the extent that it is disqualified, not that it should be offered.What is implied? When an entity whose mitzvah is performed during the day is placed into a sacred vessel at night, it is disqualified. It should be burnt, but not sacrificed. For example, if a handful is taken from a meal-offering at night and that handful is placed in a sacred vessel, it should be burnt.

מִזְבֵּחַ שֶׁנִּפְגַּם נִפְסְלוּ כָּל הַקָּדָשִׁים שֶׁהָיוּ שָׁם שְׁחוּטִין בַּמִּקְדָּשׁ שֶׁעֲדַיִן לֹא נִזְרַק דָּמָם. שֶׁהֲרֵי אֵין שָׁם מִזְבֵּחַ לִזְרֹק עָלָיו וְנֶאֱמַר (שמות כ כא) "וְזָבַחְתָּ עָלָיו אֶת עלֹתֶיךָ וְאֶת שְׁלָמֶיךָ" כְּלוֹמַר תִּזְבַּח וְהוּא עוֹמֵד בְּתִקּוּנוֹ לֹא פָּגוּם:

When an altar became damaged, 1:14-16; 2:18. all of the sacrificial animals that were in the Temple and had been slaughtered, but whose blood had not been cast on the altar, are disqualified. For there is no altar on which to cast the blood and [Exodus 20:21] states: "And you shall slaughter upon it your burnt-offerings and your peace-offerings." Implied is that when you slaughter [your offerings,] it shall be intact and not blemished.

אֲבָל קָדָשִׁים חַיִּים שֶׁהָיוּ שָׁם בָּעֲזָרָה כְּשֶׁנִּפְגַּם לֹא נִפְסְלוּ. אֶלָּא כְּשֶׁיִּבָּנֶה הַמִּזְבֵּחַ יִקָּרְבוּ שֶׁאֵין בַּעֲלֵי חַיִּים נִדְחִין:

Sacrificial animals that were alive and located in the Temple Courtyard at the time [the altar] became damaged are not disqualified. Instead, when the altar is repaired, they should be sacrificed. [The rationale is that] living animals are not deemed unacceptable forever. 15:4; et al.As mentioned in the notes to Hilchot Avodat Yom HaKippurim 4:15, this represents a reversal of the Rambam's initial position on the matter.

הִקְדִּישׁ בְּהֵמוֹת עַד שֶׁלֹּא נִבְנָה הַמִּזְבֵּחַ. כְּשֶׁיִּבָּנֶה מַקְרִיבִין אוֹתָן שֶׁהַדָּחוּי מֵעִקָּרוֹ אֵינוֹ דָּחוּי:

If animals were consecrated before the altar was built, they should be sacrificed after the altar was built, for the fact that they could not [be sacrificed] originally is not a disqualifying factor.

וְכֵן אֵין אוֹכְלִין קָדָשִׁים וְהַמִּזְבֵּחַ פָּגוּם. שֶׁנֶּאֱמַר (ויקרא י יב) "וְאִכְלוּהָ מַצּוֹת אֵצֶל הַמִּזְבֵּחַ". וְהוּא הַדִּין לְקָדָשִׁים קַלִּים שֶׁאֵין אוֹכְלִין אוֹתָן בִּירוּשָׁלַיִם וְהַמִּזְבֵּחַ פָּגוּם עַד שֶׁיִּבָּנֶה:

Similarly, sacrificial meat should not be eaten while the altar is damaged, as [Leviticus 10:12] states: "You shall eat it as unleavened bread near the altar." 60a explains that there is no obligation to eat sacrificial food near the altar. Rather the intent is as explained here. This also applies to sacrifices of a lesser degree of sanctity; they should not be eaten in Jerusalem while the altar is damaged until it is repaired.