Rambam - 1 Chapter a Day

In this chapter, the Rambam lists the time limits associated with bringing the sacrifices and describes the intent with which the sacrifices must be offered.

I.e., its blood should be sprinkled on the altar.

As is the entire sacrifice (Hilchot Pesulei HaMukdashim 1:37).

I.e., the blood of the sacrifice was sprinkled on the altar (Radbaz).

The fats and inner organs of the animal that are offered on the altar.

The appearance of the first glimmerings of the light of the sun on the horizon more than an hour before sunrise.

As Leviticus 6:2 speaks of "the burnt-offering... on the altar, the entire night until the morning."

I.e., "lest time become pressing and they would not be offered until the following day" [the Rambam's Commentary to the Mishnah (Berachot 1:3)]. Rashi (at the beginning of his commentary to Berachot) and other authorities differ and maintain that such a safeguard was not instituted.

When there would be no prohibition involved in offering them.

For example, the meal-offerings brought by the priests. See Chapter 12.

Provided certain conditions are met, these may be offered on the altar even after the afternoon daily sacrifice has been offered. See Hilchot Temidim UMusafim 1:6 and notes.

As accompanying offerings. See Chapter 2, Halachah 1.

They need not be offered on the day the sacrifice is offered, but they must be offered during the day.

Since they were not associated with a particular sacrifice, there are no limits as to when they may be offered.

Our translation follows the gloss of the Radbaz who maintains that it is preferable for him to offer them at night, for the libations should be consecrated and offered at the earliest possible opportunity. Hence, if it is possible for him to do so by day, he should do so by day. If that option becomes available at night, he should not wait for the next day.

This is acceptable even as an initial preference.

I.e., one might think that since they were sanctified at night, they would not be disqualified until the end of the next day. Hence, it is necessary to state that this is not so.

See Chapter 7, Halachah 6.

See Chapter 12, Halachah 6.

See, for example, Chapter 9, Halachah 7.

See Chapter 13, Halachot 12-13.

The word "day" is mentioned in either the verse commanding the ritual acts mentioned or in a verse associated with them. Our Sages inferred that these ritual acts could only be performed during the day (see Megilah 20b).

I.e., according to Scriptural Law. See Halachot 2-3 above.

I.e., one should endeavor to perform them at the earliest possible opportunity.

See Hilchot Shechitah 1:14 and notes.

The Radbaz explains that the rationale is that slaughter is not considered part of the sacrificial service, as evidenced by the fact that it may be performed by a non-priest.

The laws governing the sprinkling of the blood are described in the following chapter.

The Rambam refers to these with the term siman, "signs," for they are the organs which, when slit in the desired manner, indicate that ritual slaughter is acceptable.

The Rambam is quoting Zevachim 25a-b. As indicated by the conclusion of the halachah, it appears that the intent is not that the animal's neck should be held inside the sacred basin - for then, it would be difficult to perform the slaughter - but rather, above it (see Radbaz).

In Hilchot Shechitah 1:9, the Rambam states: "Superior slaughter involves cutting both [the windpipe and the gullet], whether for an animal or a fowl, and a slaughterer should have this intent. [After the fact,] if one cut the majority of one of them for a fowl and the majority of both of them for an animal or a beast, the slaughter is acceptable."

So that the blood will not flow into the basin (Radbaz, Kessef Mishneh).

Our division of the halachot is based on the authentic manuscripts of the Mishneh Torah. The standard published text has a slightly different version.

The question is whether the blood is considered as if it came to rest in the basin and then spilled out (in which instance, it would be acceptable to be gathered from the floor) or whether it spilled directly on the floor and was hence, disqualified (Rashi, Zevachim 25b). The Rambam is stating that since the blood is not going to come to rest in the bottomless basin, it is not considered as if it was spilled out and is therefore not consecrated.

Note the Radbaz who maintains that even if the utensil has a hole in it, if the blood is able to be collected, it is acceptable.

His intent is significant and not the intent of the person who donated the sacrifice [the Rambam's Commentary to the Mishnah (Zevachim 4:6); Hilchot Pesulei HaMukdashim 14:1].

Although there are many activities connected with a sacrifice being offered, these four activities are considered the ones that are significant with regard to whether or not the sacrifice is disqualified.

The process of Biblical exegesis through which these concepts are derived is explained in Zevachim 4a-b.

If, however, they were sacrificed with a different intent, the sacrifice is acceptable, but the person is not considered to have fulfilled his obligation (Zevachim 2a).

From the Rambam's words, it appears that this is not true with regard to a sin-offering or a guilt-offering or the Paschal sacrifice. The Radbaz and the Kessef Mishneh note that from Zevachim 46b, it would appear that even those sacrifices are acceptable as long as one does not have a wrong intent. It is only when one has a wrong intent that they are disqualified. The Radbaz maintains that even though those sacrifices are not disqualified, the person bringing them is not considered to have fulfilled his obligation. The Kessef Mishneh does not accept this explanation and leaves his question of the Rambam's ruling unresolved.

The commentaries discuss whether these concepts apply with regard to the peace offerings as well. From the Rambam's words, it would appear that the general intent applies to the peace-offerings, some of the particulars the Rambam mentions obviously do not.

I.e., he must know the type of offering for which he is slaughtering an animal (Rashi, Zevachim 46b).

I.e., and not for someone else (ibid.).

Rather than roasted for human consumption (ibid.).

That they be burnt on the altar and not elsewhere and then brought to the altar (ibid.).

In the previous halachah.

See Hilchot Pesulei HaMukdashim 15:6.