Rambam - 1 Chapter a Day

See Hilchot lssurei Mizbeiach 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.

The sacrifice of the firstborn of one's cattle or flocks.

I.e., the tithing of one’s cattle or flocks.

In his Commentary to the Mishnah, in the introduction to the order of Kodshim, 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.

I.e., the two loaves offered that day. The Rambam is borrowing the wording of Leviticus 23:17.

Literally "continuous offerings."

See Hilchot Temidim UMusafim 1:1-3.

See Hilchot Temidim UMusafim 4:9.

See Hilchot Temidim UMusafim, chs. 7-10.

See Hilchot Temidim UMusafim 10:2.

The Sanhedrin of 71 judges who would hold their sessions in the Chamber of Hewn Stone.

Both of these sacrifices are described in Hile hot Shegagot 12:1.

See Hilchot Bechorot, ch.1.

See Hilchot Bechorot, ch.6.

See Hilchot Korban Pesach, ch.1.

Both of these sacrifices are described in Hilchot Chagigah, ch. 1.

See Hilchot Mechusrei KapParah, ch.1.

A person vows to bring either a burnt-offering or a peace-offering.

A person pledges to bring a particular animal as a burnt-offering or a peace-offering.

See Chapter 14 of these halachot (Hilchot Ma’aseh HaKorbanot) which describes these sacrifices.

See Chapter 9, Halachah 5, and onward which describe this sacrifice.

One who took a vow not to drink wine.

See Hilchot Nizirut, ch. 8.

A person afflicted with tzara’at, a skin ailment, similar, but not identical, to leprosy.

See Hilchot Mechusrei KaParah, ch.4.

A male who has emissions from his reproductive organ similar to those resulting from a gonorrheal infection.

A woman who experiences vaginal bleeding outside her menstrual cycle.

See Hilchot Mechusrei KaParah 1:3.

Premature death at the hand of heaven and the soul being cut off in the World to Come.

See Hilchot Shegagot, ch.1.

See Chapter 9 which describes both these types of sacrifices.

When he engaged in relations with a maid-servant who was married, or robbed, or made mundane use of consecrated property. Similarly, a nazirite who became impure and a person afflicted with tzara’at must bring this offering.

I.e., if the animal he designated as a sacrifice dies or the meal or wine offering designated for the sacrifices was spoiled, he must bring another one in its place.

I.e., if the animal he designated as a sacrifice dies or the meal or wine offering designated for the sacrifices was spoiled, he must bring another one in its place.

We are speaking about sacrifices that are required to be brought at a specific time. If for some reason, the community was unable to bring them at that time, they are not required to bring them afterwards. As Berachot 26a states: “If the time passes, [the requirement for] the sacrifice is nullified.”

We are speaking about sacrifices that are required to be brought at a specific time. If for some reason, the community was unable to bring them at that time, they are not required to bring them afterwards. As Berachot 26a states: “If the time passes, [the requirement for] the sacrifice is nullified.”

For these additional offerings may be brought even at a later date, as will be explained in Chapter 2, Halachah 12.

Like the Paschal or festive offerings.

In this instance as well, since the time passed, the sacrifice cannot be brought. In truth, the matter is not at all dependent on whether an individual’s sacrifice or a communal offering is involved. The determining factor is whether there is a specific time associated with the sacrifice or not (Radbaz).

Leviticus 22:18-19 speaks of bringing the three species mentioned as burnt offerings and specifies that they must be male.

Provided they are eight days old, as explained in Halachah 11.

The Torah does not make any specification with regard to fowl.

Those brought for the sins mentioned in note 32.

The guilt offering brought by a nazirite.

Before an animal is eight days old, it is forbidden to bring it as a sacrifice, as stated in Hilchot Isssurei Mizbeiach 3:4.

Both sheep and goats.

If it was brought earlier, it is acceptable after the fact (Radbaz).

Since Exodus 22:29 explicitly states that a firstborn animal may be offered on its eighth day of life, our Sages did not desire to place any restrictions on the offering. It may be offered on the eighth day even as an initial preference.

The tithe offering and the Paschal sacrifice are, like the firstborn offering, sacrifices of lesser sanctity and the laws governing the pouring of their blood on the altar are the same. Hence, our Sages considered them the same in this instance as well [the Rambam’s Commentary to the Mishnah (Parah 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.

Generally, years are counted from day to day and not from hour to hour. For example, with regard to a child becoming Bar Mitzvah at age 13, if he was born at 3 pm on the sixteenth of Elul, he reaches Bar Mitzvah at nightfall on the sixteenth of Elul. He need not wait until 3 in the afternoon. With regard to sacrifices, however, Zevachim 18b uses Biblical exegesis to teach that we count from the hour of an animal's birth.

As the Rambam describes in the following clause.

This refers to an animal like a ram that is not acceptable for sacrifice until it is a year and 30 days old. It is not acceptable until the hour of its birth passes on the thirty-first day.

The term, ayil, 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.

This is a Greek term. In his Commentary to the Mishnah (Parah 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.

Perhaps the Rambam’s intent is that there is no concept of a pilgas with regard to goats.

Our translation is based on early printing and authoritative manuscripts of the Mishneh Torah. The standard printed text has a slightly different version.

Brought on Rosh Chodesh or the festivals and those mentioned in the following halachot.

I.e., a king as stated in Hilchot Shegagot 15:6.

I.e., as opposed to ordinary sin-offerings which can be either a goat or a sheep, the prince’s offering must be a goat and it must be male in contrast to those offerings which are female.

I.e. the High Priest, but only one who was anointed. If he assumed his office through wearing the garments of the High Priest (as did the High Priests of the Second Temple), he is not required to bring this sacrifice (Hilchot Shegagot, loc. cit.).

I.e., and not eaten.

See Hilchot Avodat Yom HaKippurim 1:1; 4:1.

By people at large due to an erroneous ruling by the High Court.

See Hilchot Shegagot 12:1.

The two bulls brought by the High Priest mentioned in the previous halachah.

The bulls and the goats brought because of transgressions performed due to an erroneous ruling by the High Court and the goat offered as a sin offered on Yom Kippur] the Rambam’s Commentary to the Mishnah (Zevachim 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.

The Radbaz notes that this appellation is found in 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.

See Chapter 5, Halachot 2-3.

See Chapter 5, Halachah 4.

The Rambam does not mention the burnt offering, because then the entire animal is burnt.

In his Commentary to the Mishnah (Introduction to the Order of Kodshim), 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.

The Biblical term kerev (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.

I.e., one of the animals four stomachs. Since the verse uses the term kol, “all,” our Sages understood that additional fat was to be brought.

These are also mentioned explicitly in Leviticus 3:10, et al.

The tails of goat and cattle do not collect fat. Hence the term alyah, “fat tail” is not appropriate with regard to them and their tails are not offered (Radbaz).

Leviticus 3:9 speaks of ha’alyah temimah. In this context, temimah means “entire.”

The inner altar is used only for incense and the blood sprinkled on it on Yom Kippur. See Hilchot K’lei HaMikdash 2:11.

In which instance, its fat is forbidden to be eaten, as stated in Hilchot Ma’achalot Assurot7:3.

We do not consider it as if two animals were offered as this sacrifice and the eimorim 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.