Daily Mitzvah (Rambam)

And the 66th mitzvah is that we are commanded to bring a peace-offering in the manner described in [the passage beginning with] G‑d's statement,1 "If one's sacrifice is a peace-offering..." The Torah completes the description [in the passage2] "This is the law of a peace-offering...if it is offered as a thanksgiving offering..."

These four mitzvos3 — the burnt-offering, sin-offering, guilt-offering, and peace-offering — encompass all the sacrifices, since every animal sacrificed by an individual or the congregation falls into one of these four categories. The guilt-offering, however, is only brought by an individual, as we have explained on many occasions.4

Tractate Zevachim describes the laws of these four mitzvos, and everything pertaining to them — what one is required to do [in order that the sacrifice be valid]; what one is punished for doing; what will invalidate the sacrifice; and what is considered a valid sacrifice.

Footnotes

1.

Lev. 3:1.

2.

Ibid. 7:11-12.

3.

In the original order in Sefer HaMitzvos, these are the preceding mitzvos, P63, P64, and P65. In the present edition, they may be found in Lessons 159 and 160.

4.

See Introductory Principle 12.

And the 147th prohibition is that we are forbidden from consuming kodshim kalim before their blood is sprinkled.

The source of this prohibition is G‑d's statement,1 "In your settlements you may not eat [the tithes of your grain, wine, and oil, the firstborn of your cattle and your sheep, any animal you have vowed (to bring as an offering)] nor any animal you have promised [to bring as an offering]." [The beginning of the verse also applies to the last phrase, and therefore] it is as if the verse says, 'In your settlements you may not eat any animal you have promised [to bring as an offering].'

The Oral Tradition2 explains that this verse [which is otherwise redundant,] refers only to one who eats from the thanksgiving-offering or peace-offering before their blood is sprinkled — to teach you that he transgresses a prohibition. He, too, is punished by lashes.

Footnotes

1.

Deut. 12:17.

2.

Sifri, ibid.; Makkos 17a.

And the 67th mitzvah is that we are commanded to bring a meal-offering in the manner described in the Torah for each particular category.

The sources of this commandment are G‑d's statements,1 "If a person offers a meal-offering to G‑d..."; "If he offers a meal-offering [baked in an oven] ..."; "If it is a meal-offering fried in a pan..." "If it is a meal-offering prepared in a deep pot..." In completing the description, the Torah adds,2 "This is the law of the meal-offering..."

The details of this mitzvah with its numerous subdivisions are explained in the tractate devoted to this subject, tractate Menachos.

Footnotes

1.

Lev. 2:1-13.

2.

Ibid., 6:7-11.

And the 102nd prohibition is that we are forbidden from placing oil in a sin-offering made from grain (minchas choteh).1

The source of this prohibition is G‑d's statement2 (exalted be He), "He shall not place any oil upon it."

One who does place oil in such an offering is punished by lashes.

Footnotes

1.

This offering is brought by a person who committed one of the transgressions described in P72, and who cannot afford a more expensive offering.

2.

Lev. 5:11.

And the 103rd prohibition is that we are forbidden from offering a sin-offering made from grain (minchas choteh) together with frankincense.

The source of this prohibition is G‑d's statement1 (exalted be He), "He shall not place any frankincense upon it."

One who does place frankincense in such an offering2 is punished by lashes.

In the words of the Mishneh,3 "One is punished separately for oil and frankincense," since they undoubtedly count as separate prohibitions.

The details of this mitzvah — i.e., of a minchas choteh — are explained in the 5th chapter of tractate Menachos.4

Footnotes

1.

Ibid.

2.

And then bring it as an offering. See Hilchos Ma'aseh HaKorbanos 12:8.

3.

Menachos 5:4.

4.

Ibid., 59b.

And the 138th prohibition is that we1 are forbidden from eating a kohen's meal-offering.

The source of this prohibition is G‑d's statement2 (exalted be He), "Every meal-offering brought by a kohen must be completely burned. Do not eat it."

This prohibition is reiterated in reference to the chavitei kohen gadol,3 which is also a meal-offering.

One who transgresses this prohibition is punished by lashes.

[We see that this counts as a prohibition from] the words of the Sifra: "The phrase [which says that a kohen's meal-offering] 'must be completely burned. Do not eat it' teaches us that for anything that 'must be completely burned,' there is a prohibition to eat it."

Footnotes

1.

Even a kohen, who does eat the remainder of other meal-offerings.

2.

Lev. 6:16.

3.

Ibid., 6:15.