Temidin uMusafim - Chapter 9

Which is Rosh HaShanah. Sefer HaMitzvot (positive commandment 47) and Sefer HaChinuch (mitzvah 312) include the offering of these sacrifices as one of the 613 mitzvot of the Torah.

Although at present - and as explained in Hilchot Kiddush HaChodesh 5:8, even at times in the Talmudic era - Rosh HaShanah was observed for two days, sacrifices were offered only on the day consecrated as the first of Tishrei.

See Numbers 29:1-5.

See Chapter 7, Halachah 1.

I.e., Rosh HaShanah.

Zevachim 89a derives this from the fact that Numbers 28:23 refers to the "the morning offering that is the continuous offering." The latter phrase teaches that it is given precedence because it is a continuous offering, brought every day.

For example, as stated in Halachah 5, since it brings about atonement, the blood of a sin-offering is considered as on a higher level of holiness than the blood of a burnt-offering. Hence, it is given precedence.

Zevachim 90b debates which of the two should be given precedence without resolving the matter. Hence, it is left to an individual's choice (Kessef Mishneh).

Lest its blood coagulate before the other animal was offered.

One from a sacrifice offered more frequently and one from a sacrifice offered less frequently or one on a higher level of holiness and one on a lower level.

More precisely, whenever the animal from the more frequent or holier offering was slaughtered before the blood of the other was sprinkled on the altar (see Radbaz).

I.e., this and the following instance exemplify the principle that an offering that is holier than another receives precedence over it.

While a burnt-offering, by contrast, is considered merely as a present to God (Zevachim 7b).

And hence is considered as holier.

As mentioned in the notes to the following halachah, this is speaking about a situation where both animals were already slaughtered.

Since each has a positive quality, neither is considered as holier than the other.

In this situation, neither possesses a distinctive positive quality in and of itself. Instead, the blood of the burnt-offering is secondary to its limbs and the fats and organs of the sin-offering are secondary to its blood.

Zevachim 89b states that the blood of a guilt-offering is not on the same level of holiness as that of a sin-offering. According to the Rambam's version, there is an unresolved question which is holier, its blood or that of a burnt-offering (Radbaz).

Rav Yosef Corcus understands this as referring to the slaughter of the sin-offering. The Radbaz and the Kessef Mishneh ask: Since we know that a sin-offering receives precedence, why was it necessary to state previously that the blood of a sin-offering is given precedence? They explain that the previous halachah is speaking about a situation when both animals were already slaughtered and the question is which blood should be given precedence.

See Chapter 10, Halachot 3-4, where these offerings are described.

See Hilchot Shegagot 12:1, where these offerings are described.

The High Priest. As stated in Hilchot Shegagot 1:4; 15:1-2, when a High Priest inadvertently transgresses and violates a sin other than idol worship.

As stated in Hilchot Shegagot 12:1, if the High Court errs in the issuance of a halachic warning and causes the people at large to sin, each tribe is required to bring a bull as a sin-offering.

Horiot 13a derives the sequence of these offerings from Leviticus 4:21, which describes the bull brought by the High Priest as "the first bull." Our Sages understood that as implying that it is given precedence. Moreover, they maintain that it is logical to assume that the High Priest's offering should be given precedence, for he is the one who offers the bull on behalf of the community. Hence first he should atone for himself and then, offer atonement for the community.

When the community violates a transgression involving the worship of false deities due to an erroneous ruling by the High Court, each tribe must bring a burnt-offering of a bull and a sin-offering of a goat (Hilchot Shegagot, loc. cit.). Since this bull is a burnt-offering, the bull brought to atone for other transgressions is given precedence.

And sin-offerings should be given precedence, as stated in the preceding halachah.

As stated in Hilchot Shegagot 1:4, when a king sins and inadvertently performs a transgression punishable by karet other than idolatry, he must bring a goat as a sin-offering.

While the goat brought to atone for idolatry is brought on behalf of a tribe as a whole.

As a sin-offering. Hilchot Shegagot, loc. cit., states that an ordinary individual who performs a transgression punishable by karet must bring either a she-goat or a ewe as a sin-offering. The sin-offering brought by a king receives precedence, for his sacrifice is associated with his elevated position.

A she-goat can be brought to atone for all transgressions, including idolatry, while a ewe may not be brought for idolatry. This indicates that the goat is of greater power.

This offering is singled out, because it is not brought to atone for any particular transgression (Kessef Mishneh).

As related in Hilchot Mechusrei Kapparah 1:2, after childbirth, in order to be able to partake of sacrificial foods, a woman must bring a dove or turtle-dove as a sin-offering, and a sheep as a burnt-offering. Since the fowl is a sin-offering, it is given precedence.

See the description of the presentation of the blood of a sin-offering in Hilchot Ma'aseh HaKorbanot 5:7. There are, by contrast, only two presentations of the blood of a guilt-offering on the altar (ibid. :6). Hence the sin-offering is given precedence.

As explained in the Rambam's Commentary to the Mishnah (Zevachim 10:5), this sacrifice enables the person to regain his ritual purity. Afterwards, he may enter the Temple Courtyard and partake of sacrificial foods. The order of the sacrifices brought by a person after being healed from a tzara'at affliction is described in Hilchot Mechusrei Kapparah 4:2.

While the latter two are considered as sacrifices of lesser sanctity.

The offering of these three types of sacrifices and the breads that accompany them are described in Hilchot Ma'aseh Korbanot, ch. 9. The fact that the thanksgiving-offering and the nazirite's ram are eaten for only one day and a night indicate a higher level of holiness for those restrictions are also placed on a sin-offering and a guilt-offering which are sacrifices of the most sacred order (Radbaz). The inclusion of breads in these offerings also points to their importance.

The presentation of the blood on the altar for these sacrifices is described in ibid.:6.

See Hilchot Ma'aseh HaKorbanot, ch. 3, which describes this practice.

The waving of the peace-offering is described in ibid. 9:6-8.

The obligation to bring accompanying offerings is mentioned in ibid., ch. 2. None of these rites are associated with the firstborn offering. Its blood is only poured out at the base of the altar (ibid. 5:17); it does not require the owner to lean upon it (ibid. 3:6); nor is it waved; nor are accompanying offerings brought with it (see (ibid. 2:2).

Both of these factors indicate a higher level of holiness.

I.e., sin-offerings and burnt-offerings brought from turtle doves and ordinary doves.

In contrast, when a fowl is brought as an offering, only its blood is offered on the altar.

As stated in Halachah 6.

I.e., were he not to have brought the burnt-offering, the tithe offering would have been sacrificed first, but because he brought it, the entire order is rearranged.

E.g., they are all burnt-offerings or sin-offerings.

As indicated in Hilchot Ma'aseh HaKorbanot 2:4.

See ibid. 1:18.

I.e., the omer offering and the two loaves.

The sheep mentioned above.

This also applies to animal offerings brought by males (Radbaz).

Brought as a sin-offering, as evident from the concluding clause of the halachah.

I.e., the sotah offering, for this is the only individual meal-offering brought from barley. Wheat is a more important grain and hence, its offerings are given precedence.

For each have a positive quality lacking in the other. The free-will offering is brought together with frankincense and oil, but the sotah offering comes to clarify whether a transgression was performed (Menachot 90a).

For the meal-offering is called a "sacrifice" and the wine libation is not (Radbaz). Alternatively, a handful of meal is sprinkled on the altar's pyre, while the wine is merely poured down the shittin; holes on the base of the altar.

For the wine libations are poured out separately, while oil is always offered with other sacrifices (Radbaz). Alternatively, the majority of the oil is eaten by the priests, while the wine libations are poured on the altar in their entirety.

Because the minimum quantity of oil is larger than the minimum quantity of frankincense (Or Sameach).

The Radbaz questions the Rambam's statements, noting that nowhere does the Rambam mention offering salt as an independent offering.

For salt is associated with the sacrifices by the Torah (Leviticus 2:13), while wood is called a sacrifice only by Scripture (Nechemiah 10:35, see Kiryat Sefer).

This principle applies to all the above situations.

Peace-offerings may be eaten for two days and one night.

For the peace-offering sacrificed on the present day may also be eaten at night and on the following day, while the one offered the previous day must be completed by sunset.

In which instance, one must complete eating both before sunset.

Halachah 8; see also Hilchot Ma'aseh HaKorbanot 1:17.