Mishneh Torah — Sacrificial Procedure הלכות מעשה הקרבנות, Chapter 7

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:

It is a positive commandment to offer the sin-offerings (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 eaten brought? One slaughters [the animal] and sprinkles its blood in the manner described, skins it, and separates the eimorim. 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.

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:

How 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 city 3:7. and cut up there as the burnt offering is cut up with its hide. [The pieces] are burnt there in the ash pile.

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:

There are three places [where sacrifices] are burnt: The first is in the midst of the Temple Courtyard. 9:3). [The following are] burnt there: sacrifices [of the highest order of sanctity] that have been disqualified, 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, 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, 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]. 19:3.

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:

The second place is on the Temple Mount. It is called the 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 disqualified 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.

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:

It is acceptable for the burning of all of [the sacrifices] that must be burnt). to be performed by a non-priest and at night. 19:5. Any type of wood, even straw and stubble, is acceptable 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.

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:

How is a sin-offering from fowl brought? Melikah should be performed on the southwest corner [of the altar], 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. 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] or [at least] the majority of one of them. He should not separate the head from the body. If he does, he disqualifies [the sacrifice] and is liable for lashes, (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. The remainder of the blood should be squeezed out on the altar's base,, 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.

וּמִצּוּי דַּם חַטַּאת הָעוֹף מְעַכֵּב. וְאֵין לַמִּזְבֵּחַ בָּהּ אֶלָּא דָּמָהּ וְהַשְּׁאָר נֶאֱכָל לְזִכְרֵי כְּהֻנָּה כִּבְשַׂר חַטַּאת הַבְּהֵמָה:

Squeezing out the blood of a fowl brought as a sin-offering is an absolute requirement. 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.

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:

How 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 fingers and its two wings between his other two fingers, extending its neck over [the thumb for] 6:4). a width of two fingers and then snip off its head.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.

וְכָל מָקוֹם מִן הַמִּזְבֵּחַ כָּשֵׁר לִמְלִיקָתָהּ. וּבִלְבַד שֶׁיַּזֶּה דָּמָהּ לְמַטָּה מֵאֶמְצַע הַמִּזְבֵּחַ. וְאִם הִזָּה בְּכָל מָקוֹם כְּשֵׁרָה. וְהוּא שֶׁיִּתֵּן לְמַטָּה מְעַט מִדַּם הַנֶּפֶשׁ:

Every 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 soul 6:3, this term refers to the blood that flows out when the fowl is slaughtered. below [the midpoint of the altar].

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:

The 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, 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].The three purposes for which the upper portion was used are: the water libation on Sukkos, 10:6. the wine libation of the accompanying offering [of Sukkot], and the burnt offerings of fowl if there are many of them. If the southeast corner does not have the capacity for all of them, [the priests would] turn to the southwest corner and perform melikah there.

כָּל 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:

All of those who ascend the altar on the right [side of the ramp], 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 portion 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 smoky 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.

לְפִיכָךְ 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:

Therefore when someone who performs a water or wine libation circles the altar, 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.