Pesulei Hamukdashim - Chapter 3

When sacrifices of the most sacred order were slaughtered on the top of the altar, it is as if they were slaughtered in the northern [portion of the Temple Courtyard],1 as [Exodus 20:21] states: "You shall slaughter upon it2 your burnt-offerings and your peace-offerings." This teaches that the entire altar is an appropriate place for the slaughter of burnt-offerings3 and peace-offerings.4

When a burnt-offering was slaughtered on the top of the altar or it was slaughtered below [on the ground of the Temple Courtyard] and then brought up to the top of the altar, it should be skinned and cut into portions in that place. The inner organs should be taken down and washed below5 and then brought back [to the top of the altar]. The skin should be taken down and given to the priests.6

Similarly, when [other] sacrifices that had been slaughtered were brought up to the altar, they should be skinned and cut into portions in that place. The inner organs should be taken down and washed below and then brought back [to the top of the altar]. The skin and the meat should be taken down and given to the owners. The remainder [of the sacrifice] should be offered on the altar's pyre.

Why shouldn't he bring down the entire [carcass] instead of skinning it and cutting it up on the top of the altar? Because anything that is fit to be offered on the pyre7 if it was brought up to the top of the altar should not be taken down,8 as [indicated by ibid. 29:36]: "Everything that touches the altar shall be sanctified."

Does [the above principle apply] even when [the entity brought to the top of the altar] is not fit [to be offered on the altar's pyre]? It is taught [Leviticus 6:2] "It is the burnt-offering on the pyre." Just as the burnt-offering is fit to be consumed by the altar's pyre should not be taken down once it was taken up [to the altar], so too, any entity that is fit for the altar's pyre9 if it is brought up, it should not be brought down.

When [an animal to be sacrificed as] a burnt-offering is brought up to the top of the altar while alive, it should be brought down, because it is not yet fit [to be consumed by the altar's pyre].

Similarly, a handful of meal from a meal-offering that was not consecrated in a sacred vessel10 and all entities that are forbidden to be offered on the altar11should be taken down from the altar even if they were brought up, because from the outset, they were not fit [to be offered on the pyre].12

Similarly, when a consecrated animal was slaughtered at night, its blood was spilled, or its [blood]13 was taken out of the Temple Courtyard, if it was taken up [to the altar's top], it should be taken down.14

[Different rules apply] if, by contrast, sacrificial animals were left overnight - whether their blood, their meat, or their fats and organs were left overnight;15

a sacrificial animal was taken out of the Temple Courtyard;

it became impure or disqualified because of a disqualifying thought concerning the time [it was to be eaten] or the place [it was to be eaten];

it was sacrificed for the sake of a different offering;16

impure [priests] received its blood and cast it on the altar; [this is significant] since they are fit to perform Temple service when a sacrifice is brought in a state of impurity;17

when the blood was presented in an improper place;18

or sacrifices of the most sacred order were slaughtered in the southern portion of the Temple Courtyard or their blood was received there.19

Although in all of these situations, [the sacrifices] are disqualified, if [the meat, fats, and/or organs] were brought to the top of the altar, they should not be taken down.

[This is the general principle:] Whenever an entity is disqualified in the Temple Courtyard,20 the holiness [of the altar] accepts it.21 Just as when these entities were brought up, they should not be taken down, so too, if they were taken down, they should not be brought up a second time. For they have been disqualified.

If the [altar's] fire took hold of them22 [before they were brought down from the altar], they should be brought up again [so that] they will be consumed by its fire.

When the handful of meal [from the meal-offering] becomes disqualified as piggul,23 and a portion of it is on the ground and a portion took fire, the entire [handful] should be brought up [to the altar to be consumed].24

When limbs, fats, and handfuls of meal were left overnight on the top of the altar, it is as if they were left overnight in the Temple Courtyard.25 If they were brought down from the altar, they should not be brought up again. If, however, they were not brought down, they should be offered on the altar's pyre in all situations.

The open space above the altar is considered as the altar.26 When one brought the fats and the organs of sacrifices of a lesser degree of sanctity27 up [to the altar] before their blood was poured on the altar,28 they should not be taken down, because they have become "the food of the altar."

[The following law applies when a person] sets aside two [animals for] a guilt-offering,29 one intended to serve as surety for the other.30 If he slaughtered both of them and brought the fats and organs of one up [to the altar] before [the blood] was cast [upon it], they should be brought down.31

When an unacceptable sacrifice and unacceptable wine libations32 were brought up to the altar, the sacrifice should not be taken down as we explained. The wine libations, [by contrast,] should be taken down.33 Similarly, when wine libations are brought independently and they were disqualified and brought to the top of the altar, they should be taken down.

When melikah was performed on a fowl by a non-priest and then it was brought to the top of the altar, it should not be taken down.34 If, [by contrast,] a handful of meal was taken by a non-priest and brought to the top of the altar, it should be brought down. Even though both of these acts disqualify [the offerings], [the handful from the meal-offering] is considered as if it was never consecrated at all.35 [These laws apply to] a non-priest as well as to anyone else who is disqualified [from performing sacrificial service].36

The following, however, should be taken down [even though] they were brought up to the top of the altar, anything that is not fit37 for the altar's pyre. [This includes:] the meat of sacrifices of the most sacred order, the meat of sacrifices of a lesser degree of sanctity,38 the remainder of the omer, the remainder of the meal-offerings,39 the two breads [offered on Shavuot], the showbread,40 the incense offering,41 the wool that is on the heads of sheep, the hair on the beards of goats, the bones, the sinews, the horns, and the hoofs if they are not attached to [the animal's body].42 [In all these instances,] if [these entities] were brought to the top [of the altar], they should be brought down.

If some of the oil from the handful of meal was squeezed out on a bone43 [that had been laying on the altar] and then the bone was taken down, it should be returned [to the altar]. [The rationale is that] there is an unresolved doubt whether entities attached to entities that should be brought up [to the altar]44 are considered as if they should be brought up as well.

The inner altar sanctifies unacceptable entities whether they are fit for it or not fit for it,45 but the outer altar only sanctifies unacceptable entities that are fit for it, as we explained.46

What is implied? When sacrifices that were disqualified are brought up to the outer altar, they should not be brought down. If an unfitting incense offering47 was offered upon it, it should be brought down, because an incense offering is not fit for the outer altar. If, by contrast, a handful of meal from the meal-offering was placed on the inner altar, it should not be taken off, whether it was fit or not fit. Similar laws apply in all analogous situations.

Just as the altar sanctifies any entity that is fit for it, so too, the ramp, and other sacred utensils, sanctify what is fit for them. For with regard to the sacred utensils, [Exodus 30:29] states: "Any entity that touches them will be sanctified." Thus when an entity that is fit for it reaches the ramp, it should not be brought down even though it is disqualified.48 Similarly, if any entity that is fit for a sacred vessel reaches a sacred vessel, it should never be redeemed even though it was disqualified, as stated in Hilchot Issurei HaMizbeiach.49

Vessels made for liquids do not consecrate solids and vessels made for solids do not consecrate liquids.

To what does the above apply? To the liquid and dry measures that existed in the Temple which we mentioned in Hilchot K'lei HaMikdash.50 Receptacles,51 by contrast, consecrate both liquids and solids.52 Sacred utensils sanctify blood that was disqualified and cause it to be offered [on the altar].

Sacred vessels only consecrate [entities] in the Temple.53 Also, they only consecrate [entities placed in them] willfully,54 from their insides,55 and when intact. [The following rules apply if] a hole was made within them. If they could still be used to perform the original task for which they were used when intact, they consecrate what is placed within. If not,56 they do not consecrate [their contents].

They consecrate [their contents] only when they are full. The measures do not consecrate their contents when they are lacking unless one intends to fill them. If one does not intend to fill them, they consecrate their contents only in that [the contents] could [later] be disqualified,57 but not to have them offered.58

[When an entity is placed] in a sacred vessel at an inappropriate time, it is consecrated only to the extent that it is disqualified, not that it should be offered.

What is implied? When an entity whose mitzvah is performed during the day is placed into a sacred vessel at night, it is disqualified.59 It should be burnt,60 but not sacrificed. For example, if a handful is taken from a meal-offering at night and that handful is placed in a sacred vessel, it should be burnt.

When an altar became damaged,61 all of the sacrificial animals that were in the Temple and had been slaughtered, but whose blood had not been cast on the altar, are disqualified.62 For there is no altar on which to cast the blood and [Exodus 20:21] states: "And you shall slaughter upon it your burnt-offerings and your peace-offerings." Implied is that when you slaughter [your offerings,] it shall be intact and not blemished.

Sacrificial animals that were alive and located in the Temple Courtyard at the time [the altar] became damaged are not disqualified. Instead, when the altar is repaired, they should be sacrificed. [The rationale is that] living animals are not deemed unacceptable forever.63

If animals were consecrated before the altar was built, they should be sacrificed after the altar was built, for the fact that they could not [be sacrificed] originally is not a disqualifying factor.

Similarly, sacrificial meat should not be eaten while the altar is damaged, as [Leviticus 10:12] states: "You shall eat it64 as unleavened bread near the altar."65 This also applies to sacrifices of a lesser degree of sanctity; they should not be eaten in Jerusalem while the altar is damaged until it is repaired.