Mishneh Torah — Sacrificial Procedure הלכות מעשה הקרבנות, Chapter 1

כָּל הַקָּרְבָּנוֹת שֶׁל מִינֵי נֶפֶשׁ חַיָּה בָּאִין מֵחֲמִשָּׁה מִינִין בִּלְבַד. מִן הַבָּקָר וּמִן הַכְּבָשִׂים וּמִן הָעִזִּים וּמִן הַתּוֹרִים וּמִן בְּנֵי הַיּוֹנָה:

All of the sacrifices of living animals comes from five species alone: a) cattle, b) sheep, c) goats, d) turtle doves, and e) small doves. 3:2 with regard to the differences between these species. In this chapter, the Rambam outlines the different types of animal sacrifices and which animals are offered for each one.

וְכָל הַקָּרְבָּנוֹת בֵּין שֶׁל צִבּוּר בֵּין שֶׁל יָחִיד אַרְבָּעָה מִינִין. עוֹלָה. וְחַטָּאת. וְאָשָׁם. וּשְׁלָמִים:

All of the sacrifices - whether those brought by the community or by individuals - are of four types: a) burnt-offerings, b) sin-offerings, c) guilt-offerings, and d) peace-offerings.

וְעוֹד יֵשׁ שָׁם שְׁלֹשָׁה מִינֵי קָרְבַּן יָחִיד וְהֵם הַפֶּסַח. וְהַבְּכוֹר. וְהַמַּעֲשֵׂר:

There are also three other types of individual sacrifices: a) the Paschal sacrifice, b) the sacrifice of the firstborn, and d) the tithe sacrifice., the Rambam speaks of "peace-offerings and [offerings] that resemble peace-offerings." He later explains that the term "[offerings] that resemble peace-offerings" refers to the three types of sacrifices mentioned here, because they resemble peace-offerings." He elaborates on that theme in his commentary to Zevachim 5:5, explaining that the procedure in which these three sacrifices are offered resembles that of the peace-offerings with only minor differences. For that reason and because they are offerings which a person is required to bring only on specific and infrequent occasions, he does not consider them as a separate category of sacrifices.

כָּל קָרְבָּנוֹת הַצִּבּוּר הֵן עוֹלָה אוֹ חַטָּאת. וְאֵין בְּקָרְבְּנוֹת הַצִּבּוּר שְׁלָמִים חוּץ מִשְּׁנֵי כְּבָשִׂים הַבָּאִים עִם לֶחֶם הַתְּנוּפָה בַּעֲצֶרֶת. וְהֵם הַנִּקְרָאִים זִבְחֵי שַׁלְמֵי צִבּוּר. וְאֵין הַצִּבּוּר מַקְרִיבִין אָשָׁם לְעוֹלָם וְלֹא עוֹף:

All of the communal offerings are burnt-offerings or sin-offerings. There are no communal peace-offerings except the two sheep offered with the bread that is waved on Shavuot. They are called "the sacrifices of communal peace offerings." The community never offers a guilt offering, nor a fowl.

קָרְבְּנוֹת הַצִּבּוּר הֵם שְׁנֵי תְּמִידִין שֶׁל כָּל יוֹם. וּמוּסְפֵי שַׁבָּתוֹת וְרָאשֵׁי חֳדָשִׁים וְהַמּוֹעֲדוֹת וּשְׂעִיר חַטָּאת שֶׁל יוֹם הַכִּפּוּרִים. וְכֵן אִם שָׁגְגוּ בֵּית דִּין וְהוֹרוּ בַּעֲבוֹדָה זָרָה מֵבִיא כָּל שֵׁבֶט וְשֵׁבֶט פַּר וְשָׂעִיר. הַפָּר עוֹלָה וְהַשָּׂעִיר חַטָּאת. וְאֵלּוּ הַשְּׂעִירִים הֵם הַנִּקְרָאִים שְׂעִירֵי עֲבוֹדָה זָרָה. וְאִם שָׁגְגוּ וְהוֹרוּ בִּשְׁאָר הַמִּצְוֹת מְבִיאִין פַּר לְחַטָּאת וְהוּא הַנִּקְרָא פַּר הֶעְלֵם דָּבָר שֶׁל צִבּוּר:

The communal offerings are the two temidim offered every day, 1:1-3. the additional offerings of the Sabbaths, 4:9. Rashei Chodashim, and the festivals,, chs. 7-10. and the sin-offering of a goat brought on Yom Kippur. 10:2. Similarly, if [the High] Court of 71 judges who would hold their sessions in the Chamber of Hewn Stone. inadvertently gave an erroneous ruling with regard to the worship of false deities, every tribe is required to bring a bull and a goat. The bull is brought as a burnt-offering and the goat as a sin-offering. These goats are called "the goats of false deities." If they inadvertently gave an erroneous ruling with regard to other mitzvot, they bring a bull as a sin-offering. It is called "the bull associated with the overlooking of a matter by the community." 12:1.

קָרְבְּנוֹת הַיָּחִיד הֵם הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח. וְהַחֲגִיגָה וְהִיא שְׁלָמִים. וְהָרְאִיָּה וְהִיא עוֹלוֹת. וְקָרְבַּן הַגֵּר וְהוּא עוֹלָה מִן הַבְּהֵמָה. אוֹ שְׁנֵי בְּנֵי יוֹנָה אוֹ שְׁתֵּי תּוֹרִים וּשְׁנֵיהֶן עוֹלָה. אוֹ שְׁתֵּי בְּהֵמוֹת אַחַת עוֹלָה וְאַחַת שְׁלָמִים. וְהַנּוֹדֵר אוֹ הַמִּתְנַדֵּב עוֹלָה אוֹ שְׁלָמִים. וּשְׁלָמִים הַבָּאִין עִם הַלֶּחֶם הֵם הַנִּקְרָאִים תּוֹדָה. וְכֵן קָרְבְּנוֹת הַנָּזִיר וְהֵן עוֹלָה וְחַטָּאת וּשְׁלָמִים. וְקָרְבְּנוֹת מְצֹרָע וְהֵן חַטָּאת וְאָשָׁם וְעוֹלָה. וְקָרְבְּנוֹת זָבִים וְיוֹלְדוֹת וְהֵן חַטָּאת וְעוֹלָה. וְקָרְבַּן הַשּׁוֹגֵג בְּמִצְוַת לֹא תַּעֲשֶׂה שֶׁיֵּשׁ בָּהּ כָּרֵת וְהוּא חַטָּאת. וְאִם נִסְתַּפֵּק לוֹ אִם עָשָׂה אוֹ לֹא עָשָׂה אוֹתוֹ הַחוֹטֵא מֵבִיא אָשָׁם וְהוּא הַנִּקְרָא אָשָׁם תָּלוּי. וְיֵשׁ עֲבֵרוֹת שֶׁמֵּבִיא עֲלֵיהֶן אָשָׁם וְהוּא הַנִּקְרָא אָשָׁם וַדַּאי. וְכֵן אֵיל הָעוֹלָה וּפַר הַחַטָּאת שֶׁמַּקְרִיב כֹּהֵן גָּדוֹל מִשֶּׁלּוֹ בְּיוֹם הַכִּפּוּרִים הֲרֵי הֵן קָרְבַּן יָחִיד. וּפַר זֶה הוּא הַנִּקְרָא פַּר יוֹם הַכִּפּוּרִים. וְכָל אֵלּוּ הַקָּרְבָּנוֹת מְפֹרָשִׁין הֵן בַּתּוֹרָה וְכָל אֶחָד מֵהֶן יִתְבָּאֲרוּ דִּינָיו בִּמְקוֹמוֹ:

The sacrifices [brought by] individuals include: a) the firstborn offerings,, ch. 1.b) the tithe offerings,, ch. 6.c) the Paschal offerings,, ch. 1.d) the chagigah offerings, i.e., the peace offerings [brought in association with the pilgrimage festivals],e) the pilgrimage offering which is a burnt-offering,, ch. 1.f) the sacrifice brought by a convert, that involves a burnt-offering from a domesticated animal, two small doves or two turtle doves; both of them are burnt-offerings, or two domesticated animals, one as a burnt-offering and one as a peace-offering,, ch. 1.g) one who vows or pledges a burnt-offering or a peace offering,) which describes these sacrifices.h) peace-offerings that are accompanied by bread; they are called thanksgiving offerings,i) the sacrifices of a nazirite, which are a burnt-offering, a sin-offering, and a peace-offering,, ch. 8.j) the sacrifices of a metzora, a skin ailment, similar, but not identical, to leprosy. which are a sin-offering, and a guilt-offering, and a burnt-offering,, ch. 4.k) the sacrifices of a zav a zavah, and a women after childbirth; they are a sin-offering and a burnt-offering, 1:3.l) the sacrifice brought by a person who inadvertently violated a negative commandment punishable by karet; it is a sin-offering,, ch. 1.m) if a person was unsure of whether he transgressed or not, that transgressor brings a guilt-offering; it is called a conditional guilt-offering,n) there are certain sins must bring this offering. for which one brings a guilt-offering [to atone for their transgression]; this is called a definite guilt-offering,o) similarly, the ram brought as a burnt-offering and the bull the High Priest brings from his own resources as a sin-offering on Yom Kippur,, ch. 4, which describes the offering of these sacrifices. are individual offerings; the bull is called "the bull of Yom Kippur."All of these sacrifices are explicitly mentioned in the Torah and the laws governing each of them are explained in the appropriate places.

כָּל קָרְבְּנוֹת הַיָּחִיד חַיָּב בְּאַחֲרָיוּתָן וּבְאַחֲרָיוּת נִסְכֵּיהֶן חוּץ מִן הַנְּדָבָה. וְכָל קָרְבְּנוֹת הַצִּבּוּר אֵינָן חַיָּבִין בְּאַחֲרָיוּתָן וְלֹא בְּאַחֲרָיוּת נִסְכֵּיהֶן. וְאִם קָרַב הַזֶּבַח חַיָּבִין בְּאַחֲרָיוּת נִסְכֵּיהֶם. וְקָרְבַּן יָחִיד שֶׁקָּבוּעַ לוֹ זְמַן הֲרֵי הוּא כְּקָרְבַּן צִבּוּר וְאֵינוֹ חַיָּב בְּאַחֲרָיוּתוֹ:

[The person bringing] any of the individual offerings is responsible for them and for their accompanying offerings with the exception of an animal pledged as sacrifice. [The community at large] is not responsible for sacrifices or their accompanying offerings. 26a states: "If the time passes, the sacrifice is nullified." If a sacrifice was offered, they are responsible for its additional offerings. When an individual's sacrifice was required to be offered at a fixed time, it is like a communal offering and the person is not responsible for it.

כָּל עוֹלַת בְּהֵמָה אֵינָהּ בָּאָה אֶלָּא מִן הַזְּכָרִים בִּלְבַד. וְהִיא בָּאָה מִן הַכְּבָשִׂים וּמִן הָעִזִּים וּמִן הַבָּקָר בֵּין גְּדוֹלִים בֵּין קְטַנִּים. וּמִן הַתּוֹרִים וּבְנֵי יוֹנָה וְאֶחָד בָּהֶן הַזָּכָר וְהַנְּקֵבָה:

All of the animals brought as burnt-offerings must only be male. It may be brought from sheep, goats, or cattle, whether large or small. They may also be brought from turtle doves and small doves, whether male or female.

הַחַטָּאת בָּאָה מֵחֲמֵשֶׁת הַמִּינִים הָאֵלּוּ מִן הַזְּכָרִים וּמִן הַנְּקֵבוֹת מִן הַגְּדוֹלִים וּמִן הַקְּטַנִּים:

A sin-offering may be brought from these five species, from both males and females, from small ones and large ones.

הָאָשָׁם אֵינוֹ בָּא אֶלָּא מִזִּכְרֵי כְּבָשִׂים בִּלְבַד. יֵשׁ אָשָׁם בָּא מִגְּדוֹלֵי מִין זֶה וְיֵשׁ אָשָׁם בָּא מִן הַקְּטַנִּים:

A guilt-offering may be brought only from male sheep. There are guilt-offerings that come from large members of this species and others which come from small members of this species.

הַשְּׁלָמִים בָּאִים מִן הַכְּבָשִׂים וּמִן הָעִזִּים וּמִן הַבָּקָר מִזְּכָרִים וּמִנְּקֵבוֹת מִן הַגְּדוֹלִים וּמִן הַקְּטַנִּים. וְאֵין הָעוֹף בָּא שְׁלָמִים. הַקְּטַנִּים הֵם מִבֶּן שְׁמוֹנַת יָמִים עַד שָׁנָה תְּמִימָה מִיּוֹם לְיוֹם. אִם נִתְעַבְּרָה שָׁנָה נִתְעַבְּרָה לוֹ. וְהַגְּדוֹלִים בַּבָּקָר עַד שָׁלֹשׁ שָׁנִים שְׁלֵמוֹת מִיּוֹם לְיוֹם. וּבַצֹּאן עַד שְׁתֵּי שָׁנִים שְׁלֵמוֹת מִיּוֹם לְיוֹם. יוֹתֵר עַל זֶה הֲרֵי הוּא זָקֵן וְאֵין מַקְרִיבִין אוֹתוֹ:

Peace offerings may be brought from sheep, goats, or cattle, from males and females, whether large or small. A fowl may not be brought as a peace offering.[When describing an animal as] small, [the intent] is one between the eighth day 3:4. and a full year, from day to day. If the year was declared a leap year, [the extra month is included]. "Large" implies until three full years from day to day for cattle, for flocks, until two full years from day to day. From this age onward, [the animal] is considered as "old" and it should not be brought as an offering.

אַף עַל פִּי שֶׁכָּל הַקָּרְבָּנוֹת כְּשֵׁרִין מִיּוֹם הַשְּׁמִינִי וָהָלְאָה אֵין מַקְרִיבִין לְכַתְּחִלָּה אֶלָּא מִיּוֹם שְׁלֹשִׁים וָהָלְאָה. חוּץ מִן הַבְּכוֹר וּמִן הַפֶּסַח וּמִן הַמַּעֲשֵׂר שֶׁאִם רָצָה לְהַקְרִיבָן בַּשְּׁמִינִי לְכַתְּחִלָּה מַקְרִיב:

Although all of the sacrifices are acceptable if they are brought from the eighth day onward, as an initial preference, we do not bring [an animal] as a sacrifice until it is 30 days old or older with the exception of a firstborn offering, a Paschal offering, and a tithe offering. 1:4)].The Radbaz and the Kessef Mishneh note that the mishnah cited also states that the same laws apply to offerings that were vowed or pledged and question why the Rambam does not mention them in this halachah. The Radbaz notes that the Rambam does not mention pledges and vows in his Commentary to the Mishnah and maintains that he possessed a different version of the mishnah. If one desires to offer these sacrifices from the eighth day onward, he may.

שָׁעוֹת מוֹנִין לְקָדָשִׁים. וְאִם הוֹסִיפוּ שָׁעָה אַחַת אוֹ פָּחֲתוּ שָׁעָה פְּסוּלִין. כֵּיצַד. קָרְבָּן שֶׁמִּצְוָתוֹ לִהְיוֹת בֶּן שָׁנָה אִם הוֹסִיף עַל הַשָּׁנָה שָׁעָה אַחַת נִפְסַל. אֲפִלּוּ הָיָה בֶּן שָׁנָה בִּשְׁעַת שְׁחִיטָה וְהוֹסִיף עַל הַשָּׁנָה בִּשְׁעַת זְרִיקָה נִפְסַל עַד שֶׁיִּהְיֶה בֶּן שָׁנָה עַד שְׁעַת זְרִיקָה. וְכֵן בְּכָל הַזְּבָחִים:

Hours are counted with regard to consecrated animals, 18b uses Biblical exegesis to teach that we count from the hour of an animal's birth. i.e., if their [lives] were an hour longer or an hour was subtracted from their [lives], they are unacceptable.What is implied? When it is required that a sacrifice be less than a year old, if an hour was added to its year, it is invalidated. Even if it was merely a year old when it was slaughtered and additional time was added before its blood was sprinkled [on the altar], it is invalidated. It must be less than a year until the time the blood is sprinkled [on the altar]. Similar [laws] apply with regard to all the sacrifices.

כָּל מָקוֹם שֶׁנֶּאֱמַר בַּתּוֹרָה כֶּבֶשׂ אוֹ כַּבְשָׂה אוֹ כְּבָשִׂים הֲרֵי אֵלּוּ בְּנֵי שָׁנָה. וְכָל מָקוֹם שֶׁנֶּאֱמַר אַיִל אוֹ אֵילִים הֵם הַזְּכָרִים בְּנֵי שְׁנָתַיִם. וּמֵאֵימָתַי יִקָּרֵא אַיִל מִשֶּׁיִּכָּנֵס בְּשָׁנָה שְׁנִיָּה אֶחָד וּשְׁלֹשִׁים יוֹם. אֲבָל בְּיוֹם שְׁלֹשִׁים אֵינוֹ כָּשֵׁר לֹא לְכֶבֶשׂ וְלֹא לָאַיִל וְהוּא הַנִּקְרָא פִּלְגָּס. וְכָל מָקוֹם שֶׁנֶּאֱמַר בּוֹ עֵגֶל הֲרֵי זֶה בֶּן שָׁנָה. פַּר בֶּן שְׁתַּיִם. שְׂעִיר עִזִּים [בֶּן שָׁנָה. שָׂעִיר] בֶּן שְׁתַּיִם. כָּל שָׁנָה שְׁנִיָּה הוּא נִקְרָא שָׂעִיר:

Whenever the Torah uses the expressions, "a male sheep," "a female sheep," "sheep," the intent is [an animal] in its first year [of life]. "A ram" or "rams", Hebrew for ram, is identified with strength. Implied is that the animal must reach a stage of maturity that endows it with strength and power. implies males in their second year [of life]. When is an animal called a ram? When 31 days of its second year of life pass. On the thirtieth day, however, it is not acceptable, neither as a sheep, nor as a ram. [At this stage,] it is called a pilgas. 1:3), the Rambam explains that the term carries an allusion to the Hebrew phrase peleg gas, implying that it has passed its limits exceedingly. Similarly, this animal is in an intermediate state, having left one category, but not entered another.Whenever the expression "a calf" is used, the intent is [an animal] in its first year [of life]. The term "bull" implies that the animal is in its second year of life. The term "a goat kid" implies that it is in its first year, "a goat," that it is in its second year. Throughout the second year, it is called a goat. with regard to goats.

כָּל קָרְבְּנוֹת הַצִּבּוּר זְכָרִים. וְכֵן חַטָּאוֹת שֶׁל צִבּוּר מִן הָעֵז אוֹ מִן הַבָּקָר. וְאֵין בָּהֶן מִן הַכְּבָשִׂים. וְכָל עוֹלוֹת הַצִּבּוּר מִן הַכְּבָשִׂים וּמִן הַבָּקָר. וְאֵין לָהֶן עוֹלָה מִן הָעֵז. כָּל חַטַּאת יָחִיד נְקֵבָה וְתֵאָכֵל לַכֹּהֲנִים וְאֵינָהּ בָּאָה מִן הַבָּקָר. חוּץ מִשָּׁלֹשׁ חַטָּאוֹת. חַטַּאת נָשִׂיא שֶׁהִיא עֵז וְנֶאֱכֶלֶת. וְחַטַּאת כֹּהֵן מָשִׁיחַ שֶׁהוּא פַּר וְנִשְׂרֶפֶת וְהוּא פַּר הַבָּא עַל כָּל הַמִּצְוֹת. וְהַשְּׁלִישִׁי פַּר שֶׁמֵּבִיא כֹּהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים וְהוּא חַטָּאת וְנִשְׂרָף:

All of the communal offerings are male. All. The standard printed text has a slightly different version. of the communal sin offerings come from goats or from cattle, none are brought from sheep. All of the communal burnt offerings are from sheep or cattle; there are no burnt-offerings brought from goats.All of the sin-offerings brought by individuals are female. They may be eaten by the priests and they do not come from cattle except three: a) the sin-offering of a nasi 15:6. which is a goat and is eaten, b) the sin-offering of the anointed priest which is a bull,). which is burnt; it is called "the bull that comes because of [the violation of] any mitzvah;" c) the bull brought by the High Priest on Yom Kippur; 1:1; 4:1. it is a sin-offering that is burnt.

כָּל חַטָּאוֹת שֶׁל צִבּוּר נֶאֱכָלוֹת חוּץ מִשָּׂעִיר שֶׁל יוֹם הַכִּפּוּרִים שֶׁחֲבֵרוֹ מִשְׁתַּלֵּחַ. וְכֵן שְׂעִירֵי עֲבוֹדָה זָרָה וּפַר הֶעְלֵם נִשְׂרָפִין. וּפַר הַבָּא עַל כָּל הַמִּצְוֹת וּפַר הֶעְלֵם נִקְרָאִים פָּרִים הַנִּשְׂרָפִין. וּשְׂעִירֵי עֲבוֹדָה זָרָה נִקְרָאִים שְׂעִירִים הַנִּשְׂרָפִין. הָא לָמַדְתָּ שֶׁחָמֵשׁ חַטָּאוֹת הֵם הַנִּשְׂרָפוֹת. שְׁתַּיִם לַיָּחִיד וְשָׁלֹשׁ לַצִּבּוּר:

All of the communal sin-offerings are eaten with the exception of the goat offered on Yom Kippur whose partner is sent [to Azazel], 1:1; 4:1. the goats brought [because of the violation of the prohibition against] idol worship, 12:1. and the bull [brought because of the violation of] a law forgotten [by the High Court]. "The bull that comes because of [the violation of] any mitzvah"). and the bull [brought because of] a law forgotten [by the High Court] are called "the bulls that are burnt." The goats brought [because of the violation of the prohibition against] idol worship are called "the goats that are burnt."Thus there are five sin-offerings that are burnt: two are individual offerings and three are communal offerings. 12:5)]. Significantly, in his Commentary to Parah 8:3, the Rambam does not mention the goat offered on Yom Kippur among the goats that are burnt.

כָּל הַקָּרְבָּנוֹת הָאֵלּוּ נִקְרָאִים זְבָחִים. וְכָל הָעוֹלוֹת וְהַחַטָּאוֹת וְהָאֲשָׁמוֹת וּשְׁנֵי כַּבְשֵׂי שְׁלָמִים שֶׁל עֲצֶרֶת נִקְרָאִים קָדְשֵׁי קָדָשִׁים. אֲבָל שְׁלָמִים שֶׁל יָחִיד וְהַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח נִקְרָאִים קָדָשִׁים קַלִּים:

All of these offerings are called zevachim. 47a. He questions the reason for the Rambam's inclusion of this point and explains that it can resolve a question that might arise if a person made a particular pledge. All of the burnt-offerings, sin-offerings, guilt-offerings, and the two sheep brought as peace-offerings on Shavuos are called "sacrifices of the highest order of sanctity." Peace offerings brought by an individual, the firstborn offerings, the tithe offerings, and the Paschal offerings, are called "sacrifices of a lesser degree of sanctity."

הָאֵיבָרִים שֶׁשּׂוֹרְפִין אוֹתָן עַל גַּבֵּי הַמִּזְבֵּחַ מִן הַחַטָּאוֹת הַנֶּאֱכָלוֹת וּמִן הָאֲשָׁמוֹת וּמִן הַשְּׁלָמִים הֵן הַנִּקְרָאִין אֵימוּרִין. וְאֵלּוּ הֵן הָאֵימוּרִין שֶׁל שׁוֹר אוֹ שֶׁל עֵז. הַחֵלֶב אֲשֶׁר עַל הַקֶּרֶב וּבִכְלָלוֹ חֵלֶב שֶׁעַל גַּבֵּי הַקֵּבָה וּשְׁתֵּי הַכְּלָיוֹת וְחֵלֶב שֶׁעֲלֵיהֶן עִם הַחֵלֶב אֲשֶׁר עַל הַכְּסָלִים וְיוֹתֶרֶת הַכָּבֵד וְנוֹטֵל מִן הַכָּבֵד מְעַט עִם הַיּוֹתֶרֶת. וְאִם הָיָה הַקָּרְבָּן מִמִּין הַכְּבָשִׂים מוֹסִיף עַל אֵלּוּ הָאַלְיָה תְּמִימָה עִם הַחֻלְיוֹת מִן הַשִּׁדְרָה עַד מְקוֹם הַכְּלָיוֹת שֶׁנֶּאֱמַר (ויקרא ג ט) "לְעֵמַּת הֶעָצֶה יְסִירֶנָּה". וְכָל הָאֵימוּרִין נִשְׂרָפִין עַל מִזְבֵּחַ הַחִיצוֹן:

The limbs and organs that are burnt on the altar from the sin-offerings that are eaten, from the guilt-offerings, and from the peace-offerings are called eimorim.), the Rambam explains that this term is derived from the term emar, "spoke," i.e., these are the organs spoken about, i.e., specified by God to be burnt. These are the eimorim of an ox or a goat: the fat that is on the inner organs, (Leviticus 3:3, et al) refers to the inner digestive organs. That verse speaks of "the fat that covers the inner organs" and "all the fat on the inner organs." The first term refers to a large membrane that covers all of these organs like a sack. The second term refers to the fat on the organs themselves. included with that is the fat that is on the maw,, "all," our Sages understood that additional fat was to be brought. the two kidneys and the fat that is on them, together with the fat that is on the flanks, the lobe of the liver, and a small portion of the liver should also be taken with its lobe.. If the sacrifice is from sheep, he should add to these the fat tail, "fat tail" is not appropriate with regard to them and their tails are not offered (Radbaz). in its entirety. In this context, temimah means "entire." together with the vertebrae from the spine until the place of the kidneys, as [Levitcus 3:9] states: "he shall remove it opposite the kidneys." All of the eimorim are burnt on the outer altar. 2:11.

הָיְתָה הַבְּהֵמָה מְעֻבֶּרֶת אַף עַל פִּי שֶׁכָּלוּ חֳדָשָׁיו שֶׁל עֻבָּר וַאֲפִלּוּ נִמְצָא חַי אֵינוֹ מַעֲלֶה חֶלְבּוֹ עִם חֵלֶב אִמּוֹ אֶלָּא חֵלֶב אִמּוֹ בִּלְבַד. וַהֲרֵי הָעֻבָּר כְּאֶחָד מֵאֵיבָרֶיהָ:

If a [sacrificial] animal was pregnant, even though the fetus had been carried for a full term, and even if it was discovered to be alive [after the mother was slaughtered], 7:3. its fat should not be offered together with the fat of its mother. Instead, only the fat of the mother is offered. The fetus is considered as one of its limbs. from each must be offered on the altar. Instead, only the mother is considered as the sacrifice and the fetus is considered as an appendage to it. If the sacrifice is a sin offering, it is given to the priests to partake of. If it is a peace offering, it is given to the owner. Females are not sacrificed as guilt offerings.