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ב"ה

Rambam - 1 Chapter a Day

Pesulei Hamukdashim - Chapter 13

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Pesulei Hamukdashim - Chapter 13

1

There are three improper intents that disqualify sacrifices. They are: the intent [to offer a sacrifice]1 for a different purpose,2 the intent [to offer or partake of the sacrifice] in an [improper] place, and the intent [to offer or partake of the sacrifice] at an [improper] time.

What is meant by the term "the intent [to offer a sacrifice] for a different purpose"?3 [The animal was designated as] a burnt-offering and [the priest] had the intent that it was a peace-offering, he slaughtered it for the sake of a burnt-offering and a peace-offering, or for the sake of a peace-offering and a burnt-offering, or he did not slaughter the sacrifice for the sake of its owners. These are all examples of "intents [to offer a sacrifice] for a different purpose."

What is meant by the term "the intent [to offer or partake of the sacrifice] in an [improper] place"? [The priest] slaughtered the sacrificial animal for the correct purpose4 with the intent of casting its blood or offering a portion of it that was fit to be offered on the altar's pyre outside the Temple Courtyard or eating a portion of it that is fit to be eaten outside the place designated for it to be eaten.5 These are all examples of "intents [to offer a sacrifice] in an [improper] place." Sacrifices [that were slaughtered] with such an intent are called sacrifices that were slaughtered outside their proper place.

What is meant by the term "the intent [to offer or partake of the sacrifice] at an [improper] time"? [The priest] slaughtered the sacrificial animal for the correct purpose with the intent of casting its blood [on the altar] after sunset which is not the time at which its blood may be cast, with intent of offering a portion of it that was fit to be offered on the altar's pyre] on the next day, after dawn, which is not the time when it may be offered, or to partake of a portion of it that is fit to be eaten after the time when it is fit to be eaten.6 These are all examples of "intents [to offer a sacrifice] at an [improper] time." Sacrifices [that were slaughtered] with such an intent are called sacrifices that were slaughtered outside their proper time. They are also referred to be the term piggul. This is the meaning of the term piggul mentioned in the Torah.7

א

שָׁלֹשׁ מַחְשָׁבוֹת הֵן שֶׁפּוֹסְלִין אֶת הַקָּרְבָּנוֹת. וְאֵלּוּ הֵן. מַחֲשִׁבֶת שִׁנּוּי הַשֵּׁם. וּמַחְשֶׁבֶת הַמָּקוֹם. וּמַחְשֶׁבֶת הַזְּמַן. מַחֲשֶׁבֶת שִׁנּוּי הַשֵּׁם כֵּיצַד. זֶה הַשּׁוֹחֵט אֶת הַזֶּבַח שֶׁלֹּא לִשְׁמוֹ. כְּגוֹן שֶׁהָיָה עוֹלָה וְיַחְשֹׁב שֶׁהוּא שְׁלָמִים. אוֹ יִשְׁחָטֶנּוּ לְשֵׁם עוֹלָה וּשְׁלָמִים. אוֹ לְשֵׁם שְׁלָמִים וּלְשֵׁם עוֹלָה. אוֹ שֶׁשָּׁחַט הַזֶּבַח שֶׁלֹּא לְשֵׁם בְּעָלָיו. זוֹ הִיא מַחֲשֶׁבֶת שִׁנּוּי הַשֵּׁם. מַחֲשֶׁבֶת הַמָּקוֹם כֵּיצַד. כְּגוֹן שֶׁשָּׁחַט אֶת הַזֶּבַח לִשְׁמוֹ עַל מְנָת לִזְרֹק דָּמוֹ. אוֹ לְהַקְטִיר מִמֶּנּוּ דָּבָר הָרָאוּי לְהַקְטָרָה חוּץ לָעֲזָרָה. אוֹ לֶאֱכל מִמֶּנּוּ דָּבָר הָרָאוּי לַאֲכִילָה חוּץ לִמְקוֹם אֲכִילָתוֹ. זוֹ הִיא מַחֲשֶׁבֶת הַמָּקוֹם. וּזְבָחִים שֶׁחָשַׁב בָּהֶן מַחֲשָׁבָה זוֹ הֵם הַנִּקְרָאִים זְבָחִים שֶׁשְּׁחָטָן חוּץ לִמְקוֹמָן. מַחֲשֶׁבֶת הַזְּמַן כֵּיצַד. כְּגוֹן שֶׁשָּׁחַט אֶת הַזֶּבַח לִשְׁמוֹ עַל מְנָת לִזְרֹק דָּמוֹ מֵאַחַר שֶׁתִּשְׁקַע הַחַמָּה שֶׁאֵינוֹ זְמַן זְרִיקָתוֹ. אוֹ לְהַקְטִיר מִמֶּנּוּ דָּבָר הָרָאוּי לְהַקְטִיר לְמָחָר מֵאַחַר שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר שֶׁאֵינוֹ זְמַן הַקְטָרָתוֹ. אוֹ לֶאֱכל מִמֶּנּוּ דָּבָר הָרָאוּי לַאֲכִילָה לְאַחַר זְמַן הָרָאוּי לַאֲכִילָתוֹ. זוֹ הִיא מַחֲשֶׁבֶת הַזְּמַן. וּזְבָחִים שֶׁחִשֵּׁב בָּהֶן מַחֲשָׁבָה זוֹ הֵם הַנִּקְרָאִים זְבָחִים שֶׁנִּשְׁחֲטוּ חוּץ לִזְמַנָּן וְהֵם הַנִּקְרָאִים פִּגּוּל בְּכָל מָקוֹם. וְזֶהוּ (ויקרא ז יח) (ויקרא יט ז) "פִּגּוּל" הֶאָמוּר בַּתּוֹרָה:

2

According to the Oral Tradition,8 we learned that the Torah's statements [Leviticus 7:18]: "If some of the meat of the peace-offering was eaten on the third day," [should not be interpreted literally]. Instead, it is speaking about one who has the intent while offering the sacrifice that it will be eaten on the third day.9 The same applies with regard to every sacrifice that, while offering it, one had the intent to partake of it after the time that is appropriate to partake of that type of sacrifice.

Similarly, [the sacrifice is disqualified] if one had the intent to offer portions of it that are fit to be offered on the altar's pyre after the time appropriate for them to be offered. According to the Oral Tradition,10 the following concept was derived: With regard to both consumption by man and consumption by the altar, if one had the intent that [sacrifices] be consumed after the appropriate time, the sacrifice is considered as piggul.

ב

מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁזֶּה שֶׁנֶּאֱמַר בַּתּוֹרָה (ויקרא ז יח) "וְאִם הֵאָכל יֵאָכֵל מִבְּשַׂר זֶבַח שְׁלָמָיו" אֵינוֹ מְדַבֵּר אֶלָּא בִּמְחַשֵּׁב בִּשְׁעַת הַקְרָבָה שֶׁיֹּאכַל מִמֶּנּוּ בַּשְּׁלִישִׁי. וְהוּא הַדִּין לְכָל קָרְבָּן שֶׁחִשֵּׁב עָלָיו בִּשְׁעַת מַעֲשָׂיו שֶׁיֹּאכַל מִמֶּנּוּ לְאַחַר זְמַן הָרָאוּי לַאֲכִילַת אוֹתוֹ קָרְבָּן. וְכֵן אִם חִשֵּׁב לְהַקְטִיר מִמֶּנּוּ בַּמִּזְבֵּחַ דָּבָר הָרָאוּי לְהַקְטָרָה [לְאַחַר זְמַן הָרָאוּי לְהַקְטָרָה]. כָּךְ לָמְדוּ מִפִּי הַשְּׁמוּעָה. אֶחָד אֲכִילַת אָדָם וְאֶחָד אֲכִילַת מִזְבֵּחַ. אִם חִשֵּׁב עֲלֵיהֶן אַחַר זְמַנָּן הֲרֵי הַקָּרְבָּן פִּגּוּל:

3

When, however, a sacrifice was not disqualified because of an improper intent, but instead, its blood was cast on the altar in the proper manner, but it remained after the time allotted for it to be eaten, the portion that remains is considered notar. It is forbidden to eat it,11 but the sacrifice was already accepted and atonement was achieved. It is written with regard to the blood [of a sacrifice, Leviticus 17:11]: "And I gave it to you upon the altar to bring atonement." [Implied is that] since the blood reached the altar according to law, the owners achieved atonement and the sacrifice was acceptable. Therefore the concept of piggul applies only to entities that possess services that will enable [them to be consumed] either by men or by the altar, as will be explained.

The same laws apply if one had one of these three disqualifying intents when slaughtering a sacrifice, receiving its blood, taking its blood to the altar, or casting it on the altar.

ג

אֲבָל קָרְבָּן שֶׁלֹּא נִפְסְדָה מַחְשַׁבְתּוֹ אֶלָּא נִזְרַק דָּמוֹ עַל הַמִּזְבֵּחַ כְּהִלְכָתוֹ וְנִשְׁאַר מִמֶּנּוּ לְאַחַר זְמַן אֲכִילָתוֹ. אוֹתוֹ הַנִּשְׁאָר נִקְרָא נוֹתָר וְאָסוּר לְאָכְלוֹ. וְהַקָּרְבָּן כְּבָר נִרְצָה וְכִפֵּר. הֲרֵי הוּא אוֹמֵר בַּדָּם (ויקרא יז יא) "וַאֲנִי נְתַתִּיו לָכֶם עַל הַמִּזְבֵּחַ לְכַפֵּר" כֵּיוָן שֶׁהִגִּיעַ דָּם לַמִּזְבֵּחַ כְּהִלְכָתוֹ נִתְכַּפְּרוּ הַבְּעָלִים וְנִרְצָה הַקָּרְבָּן. לְפִיכָךְ אֵין מִתְפַּגֵּל אֶלָּא דָּבָר שֶׁיֵּשׁ לוֹ מַתִּירִין בֵּין לָאָדָם בֵּין לַמִּזְבֵּחַ כְּמוֹ שֶׁיִּתְבָּאֵר. אֶחָד זֶבַח שֶׁחִשֵּׁב בּוֹ אַחַת מִשָּׁלֹשׁ מַחֲשָׁבוֹת אֵלּוּ בִּשְׁעַת שְׁחִיטָה. אוֹ שֶׁחִשֵּׁב בִּשְׁעַת קַבָּלַת הַדָּם. אוֹ בִּשְׁעַת הוֹלָכָתוֹ לַמִּזְבֵּחַ. אוֹ בְּעֵת זְרִיקָתוֹ עַל הַמִּזְבֵּחַ:

4

We derive from the above that it is with regard to these four services that a sacrifice can be disqualified because of an [improper] intent: slaughter, receiving the blood, bringing it [to the altar], and casting it on the altar.12

ד

נִמְצֵאתָ לָמֵד שֶׁבְּאַרְבַּע עֲבוֹדוֹת הַזֶּבַח נִפְסַל בְּמַחְשָׁבָה. בַּשְּׁחִיטָה. וּבַקַּבָּלָה. וּבְהוֹלָכַת הַדָּם. וּבִזְרִיקָתוֹ עַל הַמִּזְבֵּחַ:

5

A fowl [can be disqualified because of an improper intent] in two services: melikah and squeezing out the blood [on the altar].13

ה

וְהָעוֹף בִּשְׁנֵי דְּבָרִים. בַּמְּלִיקָה. וּבְמִצּוּי הַדָּם:

6

The meal-offerings from which a handful is taken [can be disqualified because of an improper intent] in four services: taking the handful, placing the handful in a sacred utensil, bringing the utensil to the altar, and casting it on the pyre.14

ו

וְהַמְּנָחוֹת הַנִּקְמָצוֹת בְּאַרְבָּעָה. בַּקְּמִיצָה. וּבִנְתִינַת הַקֹּמֶץ בִּכְלִי שָׁרֵת. וּבְהוֹלָכַת הַקֹּמֶץ לַמִּזְבֵּחַ. וּבִזְרִיקָתוֹ עַל הָאֵשׁ:

7

If, however, one had an improper intent while performing services other than these: e.g., one had such an intent when skinning [sacrificial animal], when cutting it into pieces, when bringing its internal organs and fats to altar,15 when mixing [the oil and flour of] a meal-offering, when bringing it close to the altar,16 or the like, that [improper] intent is of no consequence. [This applies] whether it is an intent [to offer a sacrifice] for a different purpose, an intent [to offer or partake of the sacrifice] in an [improper] place, or an intent [to offer or partake of the sacrifice] at an [improper] time.

ז

אֲבָל אִם חִשֵּׁב בִּדְבָרִים אֲחֵרִים חוּץ מֵאֵלּוּ. כְּגוֹן שֶׁחִשֵּׁב בִּשְׁעַת הֶפְשֵׁט אוֹ בִּשְׁעַת נִתּוּחַ אוֹ בִּשְׁעַת הוֹלָכַת אֵימוּרִין לַמִּזְבֵּחַ. אוֹ בִּשְׁעַת בְּלִילַת הַמִּנְחָה אוֹ בִּשְׁעַת הַגָּשָׁתָהּ. וְכַיּוֹצֵא בִּדְבָרִים אֵלּוּ. אֵין אוֹתָהּ הַמַּחְשָׁבָה מוֹעֶלֶת כְּלוּם. בֵּין שֶׁהָיְתָה מַחֲשֶׁבֶת שִׁנּוּי הַשֵּׁם בֵּין מַחֲשֶׁבֶת הַמָּקוֹם בֵּין מַחֲשֶׁבֶת הַזְּמַן:

8

Similarly, if when performing one of these four tasks or all of them, one has an [improper] intent other than these three intents, that undesirable intent does not disqualify [a sacrifice] at all.

What is implied? When slaughtering [a sacrificial animal], receiving [its blood], bringing [the blood to the altar], and casting [on the altar], a person had the intent to:17

a) leave the blood of the sacrifice or the organs and fats to be burnt on the altar for the next day18 or to remove them from the Temple Courtyard,19

b) or he had the intent to cast the blood on the [altar's] ramp, where it is not opposite the base20

c) or [take] the blood of sacrifices that must be presented on the upper portion of the altar21 on the lower portion or those to be presented on the lower portion22 on the upper portion,

d) or those to be presented on the outer altar23 on the inner altar, or those to be presented on the inner altar24 on the outer altar, or to bring the blood of a sin-offering into the inner chamber,

e) he had the intent that impure people or others disqualified from partaking of a sacrifice should partake of it,

f) that the sacrifice be offered by impure people or others who are disqualified from performing sacrificial service,

g) to mix the blood of the sacrifice with unacceptable blood;

h) he intended to break the bones of a Paschal sacrifice or to eat from it while it is not thoroughly cooked;25

i) or he intended to burn a sin-offering that must be burnt26 outside its proper time or outside its proper place;

With regard to any of the above - or similar - intents, the sacrifice is acceptable. Similarly, if when taking the handful of meal, placing it into a vessel, bringing it to the altar, or casting it on the [altar's] pyre, one had the intent to leave the handful or the frankincense until the following day or to take them out of [the Temple Courtyard], the offering is acceptable.

ח

וְכֵן הַמְחַשֵּׁב בְּאַחַת מֵאַרְבַּע עֲבוֹדוֹת אֵלּוּ אוֹ בְּכֻלָּן מַחֲשָׁבָה אַחֶרֶת חוּץ מִשָּׁלֹשׁ מַחֲשָׁבוֹת אֵלּוּ אֵין אוֹתָהּ הַמַּחְשָׁבָה מַפְסֶדֶת כְּלוּם. כֵּיצַד. הַמְחַשֵּׁב בִּשְׁעַת שְׁחִיטָה וְקַבָּלָה וְהוֹלָכָה וּזְרִיקָה לְהָנִיחַ דַּם הַזֶּבַח אוֹ אֵימוּרָיו לְמָחָר. אוֹ לְהוֹצִיאָן חוּץ לָעֲזָרָה. אוֹ שֶׁחִשֵּׁב לִזְרֹק הַדָּם עַל הַכֶּבֶשׁ שֶׁלֹּא כְּנֶגֶד הַיְסוֹד. אוֹ לִתֵּן אֶת הַנִּתָּנִין לְמַעְלָה לְמַטָּה וְאֶת הַנִּתָּנִין לְמַטָּה לְמַעְלָה. אוֹ לִתֵּן דָּמִים הַנִּתָּנִין בַּמִּזְבֵּחַ הַחִיצוֹן בַּמִּזְבֵּחַ הַפְּנִימִי. אוֹ אֶת הַנִּתָּנִין בַּפְּנִימִי לַחִיצוֹן. אוֹ לְהַכְנִיס דַּם הַחַטָּאת לִפְנִים. אוֹ שֶׁחִשֵּׁב שֶׁיֹּאכְלוּ הַזֶּבַח טְמֵאִים אוֹ שְׁאָר הַפְּסוּלִין לַאֲכִילָה. אוֹ שֶׁיַּקְרִיבוּם טְמֵאִים אוֹ שְׁאָר הַפְּסוּלִין לַעֲבוֹדָה. אוֹ לְעָרֵב דַּם הַזֶּבַח בְּדַם הַפְּסוּלִין. אוֹ שֶׁחִשֵּׁב לִשְׁבֹּר עַצְמוֹת הַפֶּסַח ולֶאֱכל מִמֶּנּוּ נָא. אוֹ שֶׁחִשֵּׁב לִשְׂרֹף חַטָּאת הַנִּשְׂרֶפֶת חוּץ לִזְמַנָּן. אוֹ חוּץ לִמְקוֹמָן. בְּכָל אֵלּוּ הַמַּחְשָׁבוֹת וְכַיּוֹצֵא בָּהֶן הַזֶּבַח כָּשֵׁר. וְכֵן אִם חִשֵּׁב בִּשְׁעַת קְמִיצַת הַמִּנְחָה וּבִשְׁעַת נְתִינָתוֹ לַכְּלִי וּבִשְׁעַת הוֹלָכָתוֹ וּבִשְׁעַת זְרִיקָתוֹ עַל הָאֵשׁ לְהָנִיחַ קֻמְצָהּ אוֹ לְבוֹנָתוֹ לְמָחָר אוֹ לְהוֹצִיאוֹ לַחוּץ הֲרֵי זוֹ כְּשֵׁרָה:

9

We already explained27 that bringing [blood or limbs to the altar] in a way other than walking is not considered as bringing them. Therefore an undesirable intent28 does not disqualify [a sacrifice in such an instance]. Carrying [blood or a limb] to a place to which one need not is considered as carrying and [if one has] an undesirable intent while doing this, [the sacrifice] is disqualified.

What is implied? One received the blood and while standing in his place extended his arm to cast it on the altar and while he extended his arm, he had an undesirable intent, that intent does not disqualify it. If, however, he received the blood inside [the Temple Courtyard] and did not carry it toward the altar, but instead, carried it and took it [toward the area] outside [the Courtyard],29 having a disqualifying intent, [like one] involving the time [the sacrifice would be eaten] or the like, he causes it to be disqualified.30

ט

כְּבָר בֵּאַרְנוּ שֶׁהוֹלָכָה שֶׁלֹּא בָּרֶגֶל אֵינָהּ הוֹלָכָה. לְפִיכָךְ אֵין הַמַּחְשָׁבָה פּוֹסֶלֶת בָּהּ. וְהַמְהַלֵּךְ בְּמָקוֹם שֶׁאֵינוֹ צָרִיךְ הֲרֵי זוֹ הוֹלָכָה וְהַמַּחְשָׁבָה פּוֹסֶלֶת בָּהּ. כֵּיצַד. קִבֵּל הַדָּם וְהוּא עוֹמֵד בִּמְקוֹמוֹ וּפָשַׁט יָדוֹ לְזָרְקוֹ עַל הַמִּזְבֵּחַ. וְחִשֵּׁב בְּעֵת שֶׁפָּשַׁט יָדוֹ בַּדָּם אֵין הַמַּחְשָׁבָה פּוֹסֶלֶת בָּהּ. אֲבָל אִם קִבֵּל הַדָּם בִּפְנִים וְלֹא הִלֵּךְ בּוֹ לְגַבֵּי הַמִּזְבֵּחַ אֶלָּא הִלֵּךְ בּוֹ וְהוֹצִיאוֹ לַחוּץ. וְחִשֵּׁב בִּשְׁעַת הִלּוּכוֹ לַחוּץ בְּמַחְשֶׁבֶת הַזְּמַן וְכַיּוֹצֵא בָּהּ. הֲרֵי זוֹ פּוֹסֶלֶת:

Footnotes
1.

The particular activities which disqualifiy a sacrifice are mentioned in Halachot 4-6.

2.

I.e., for the sacrifice of another type or not for the sake of its owner, as the Rambam proceeds to explain.

3.

Zevachim 1:1 states: "All of the sacrifices that were sacrificed without the proper intent are acceptable, but their offering does not fulfill the owner's obligation with the exception of a sin-offering and the Paschal sacrifice." Thus although most sacrifices that are not offered with the proper intent are acceptable, since the owner does not fulfill his obligation while offering them, the Rambam mentions them in this halachah (Kessef Mishneh). See also Hilchot Ma'aseh HaKorbanot 4:10.

4.

I.e., for the type of sacrifice for which it was designated and for the correct owner.

5.

Sacrifices of the most sacred order must be eaten in the Temple Courtyard and sacrifices of lesser sanctity must be eaten in Jerusalem.

6.

Most sacrifices must be eaten on the day they were offered and on the following night. Certain others may also be eaten on the following day.

7.

Leviticus 7:18; 19:7. The term has the implication of "rejected" (Targum Onkelos) and "abhorrent" (Rav Saadia Gaon).

8.

Sifra to the verse quoted; Zevachim 29a; see the Rambam's Commentary to the Mishnah (Zevachim 3:3).

9.

I.e., the verse states: "if it was eaten on the third day, it is unacceptable." Peace-offerings may be eaten only for two days. The Oral Tradition explains that the intent is not that eating the sacrifice on the third day disqualifies it, but that having the intent that it be eaten on the third day while offering disqualifies it from the outset.

Although this interpretation is communicated by the Oral Tradition, there are allusions to it in the Torah's words. The above verse uses the term: "the one who offers it," implying that the disqualification involves the offering. And it uses the phrase venechshav ("and it will be considered"), implying that the disqualification has to do with thought.

10.

Zevachim 28b explains that since the above verse uses a twofold construction for the term "eat," haechol yaechol, our Sages interpreted it as referring to two types of consumption: consumption by the altar and consumption by man.

11.

See Chapter 18, Halachah 10, for more details regarding this prohibition.

12.

The rationale is that these four services are necessities for the offering of a sacrifice (Zevachim 1:4.)

13.

In his Commentary to the Mishnah (Zevachim 6:7), the Rambam writes that performing melikah is equivalent to slaughter and squeezing a fowl's blood on the altar equivalent to casting an animal's blood. In this instance, there are no parallels to receiving the blood or carrying it to the altar.

14.

For these four services are comparable to the four services mentioned in Halachah 4 (Zevachim 13b). As the Rambam writes in his Commentary to the Mishnah (Menachot 1:3) separating the handful is equivalent to ritual slaughter and the handful of meal, equivalent to the blood of a sacrificial animal.

15.

All of these services are not essential to the offering of a sacrifice. Even if they are not performed, the sacrifice is acceptable.

16.

These services are performed before taking the handful. Thus it is comparable to the services performed before slaughter which do not disqualify an animal.

17.

All of the acts mentioned by the Rambam would disqualify a sacrifice or its meat if performed. In this instance, however, we are not speaking about a situation where these acts were performed. Instead, it is merely that the priest performing the service intended that they be performed.

18.

While according to law, the blood must be cast on the altar on the day the sacrifice was offered and the limbs and organs must be burnt on either that day or the following night.

19.

Which would disqualify them.

20.

And the blood of certain sacrifices must be poured on the base of the altar.

21.

Burnt-offerings.

22.

Sin-offerings.

23.

I.e., the overwhelming majority of both the communal and individual offerings.

24.

See Hilchot Ma'aseh HaKorbanot 5:11.

25.

Both of these are forbidden (Exodus 12:46, 9).

26.

See ibid. 7:2-5 with regard to the burning of these sin-offerings. As related there, they are burnt in a special place outside of Jerusalem on the day they were offered or on the following night.

27.

Chapter 1, Halachah 23.

28.

Even one of the three undesirable intents mentioned at the beginning of this chapter.

29.

He did not actually take the blood outside - that would disqualify it - but he walked in that direction, away from the altar (see Rashi, Zevachim 16b).

30.

The Ra'avad differs with the Rambam's ruling, explaining that the matter is the subject of a difference of opinion in Zevachim, loc. cit., and the halachah appears to follow the view of Rabbi Elazar who maintains that a priest's intent can disqualify the sacrifice only when he is carrying the blood to the altar. The Kessef Mishneh offers a resolution of the passage according to the Rambam's understanding.

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The Mishneh Torah was the Rambam's (Rabbi Moses ben Maimon) magnum opus, a work spanning hundreds of chapters and describing all of the laws mentioned in the Torah. To this day it is the only work that details all of Jewish observance, including those laws which are only applicable when the Holy Temple is in place. Participating in one of the annual study cycles of these laws (3 chapters/day, 1 chapter/day, or Sefer Hamitzvot) is a way we can play a small but essential part in rebuilding the final Temple.
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