Introduction to Hilchot Mechussarey Kapparah

Included in this text are four positive commandments. They include the following:

1) that a zavah should bring a sacrifice when she becomes pure;
2) that a women should bring a sacrifice after childbirth when she becomes pure;
3) that a zav should bring a sacrifice when he becomes pure;
4) that a person afflicted by tzara’at should bring a sacrifice when he becomes pure. After these individuals offer their sacrifices, their attainment of ritual purity is completed.

These mitzvot are explained in the ensuing chapters.

הלכות מחוסרי כפרה - הקדמה יש בכללן ארבע מצוות עשה, וזה הוא פרטן: (א) שתקריב הזבה כשתטהר קרבן.
(ב) שתקריב היולדת כשתטהר קרבן.
(ג) שיקריב הזב כשיטהר קרבן.
(ד) שיקריב מצורע כשיטהר קרבן. ואחר שיקריבו קרבנותיהן – תגמר טהרתן. וביאור מצוות אלו בפרקים אלו:

1

There are four individuals who are referred to as "requiring atonement": a zavah, a woman after childbirth, a zav, and a person afflicted by tzara'at.

Why are they referred to as "requiring atonement"? Because even after each one of them has become pure from the condition that caused his impurity, he has immersed in a mikveh, and the day of the immersion has passed, the person's status is still lacking. His attainment of purity is not complete to the extent that he may partake of sacrificial foods until he brings the sacrifice required of him. Before he brings this sacrifice, he is forbidden to partake of sacrificial food as explained in Hilchot Pesulei HaMukdashim.

א

אַרְבָעָה הֵן הַנִּקְרָאִין מְחֻסְּרֵי כַּפָּרָה. הַזָּבָה. וְהַיּוֹלֶדֶת. וְהַזָּב. וְהַמְצֹרָע. וְלָמָּה נִקְרָאוּ מְחֻסְּרֵי כַּפָּרָה שֶׁכָּל אֶחָד מֵהֶן אַף עַל פִּי שֶׁטָּהַר מִטֻּמְאָתוֹ וְטָבַל וְהֶעֱרִיב שִׁמְשׁוֹ עֲדַיִן הוּא חָסֵר וְלֹא גָּמְרָה טָהֳרָתוֹ כְּדֵי לֶאֱכל בְּקָדָשִׁים עַד שֶׁיָּבִיא קָרְבָּנוֹ. וְקֹדֶם שֶׁיָּבִיא כַּפָּרָתוֹ אָסוּר הוּא לֶאֱכל בְּקָדָשִׁים כְּמוֹ שֶׁבֵּאַרְנוּ בִּפְסוּלֵי הַמֻּקְדָּשִׁין:

2

When a convert becomes circumcised, but has not brought his sacrifice, although he is forbidden to partake of sacrificial food until he brings his sacrifice, he is not considered as one requiring in atonement. It is merely that failing to bring his sacrifice prevents him from being a complete convert and being from the full-fledged members of the Jewish people. Accordingly, he may not partake of sacrificial foods, because he has not become a full-fledged member of the Jewish people. Once he brings his sacrifice and becomes a full-fledged member of the Jewish people, he may partake of sacrificial foods in the evening.

If he brings one dove as a sacrifice in the morning, he may partake of sacrificial foods and bring the second dove at a later time. For the sacrifice of a convert is an animal brought as a burnt-offering or two young doves or two turtle doves both brought as burnt-offerings, as explained in Hilchot Ma'aseh HaKorbanot.

ב

גֵּר שֶׁמָּל וְטָבַל וַעֲדַיִן לֹא הֵבִיא קָרְבָּנוֹ. אַף עַל פִּי שֶׁהוּא אָסוּר לֶאֱכל בְּקָדָשִׁים עַד שֶׁיָּבִיא קָרְבָּנוֹ אֵינוֹ מִמְּחֻסְּרֵי כַּפָּרָה. שֶׁקָּרְבָּנוֹ עִכְּבוֹ לִהְיוֹת גֵּר גָּמוּר וְלִהְיוֹת כְּכָל כְּשֵׁרֵי יִשְׂרָאֵל וּמִפְּנֵי זֶה אֵינוֹ אוֹכֵל בְּקָדָשִׁים שֶׁעֲדַיִן לֹא נַעֲשָׂה כִּכְשֵׁרֵי יִשְׂרָאֵל. וְכֵיוָן שֶׁיָּבִיא קָרְבָּנוֹ וְיֵעָשֶׂה יִשְׂרָאֵל כָּשֵׁר אוֹכֵל בְּקָדָשִׁים. הֵבִיא פְּרֵדָה אַחַת בְּשַׁחֲרִית אוֹכֵל בְּקָדָשִׁים לָעֶרֶב וְיָבִיא פְּרֵדָה שְׁנִיָּה. שֶׁקָּרְבָּנוֹ שֶׁל גֵּר עוֹלַת בְּהֵמָה אוֹ שְׁנֵי בְּנֵי יוֹנָה אוֹ שְׁתֵּי תּוֹרִים וּשְׁנֵיהֶן עוֹלָה. כְּמוֹ שֶׁבֵּאַרְנוּ בְּמַעֲשֵׂה הַקָּרְבָּנוֹת:

3

The sacrifice brought by either a zav or a zavah is two turtle doves or two young doves, one brought as a burnt-offering and one brought as a sin-offering. The sacrifice of a woman after childbirth is a sheep as a burnt-offering and a young dove or turtle dove as a sin-offering. If she lacks the means for that offering, she must bring two turtle doves or two young doves, one as a burnt-offering and one as a sin-offering. The sacrifice of a person afflicted by tzara'at is three sheep, one as a burnt-offering, one as a guilt offering, and a ewe as a sin-offering. If he does not have the means, he may bring two doves, one as a burnt-offering and one as a sin-offering, and a sheep as a guilt-offering.

ג

הַזָּב וְהַזָּבָה קָרְבָּן כָּל אַחַת מֵהֶן שְׁתֵּי תּוֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶחָד עוֹלָה וְאֶחָד חַטָּאת. וְהַיּוֹלֶדֶת קָרְבָּנָהּ כֶּבֶשׂ עוֹלָה וּבֶן יוֹנָה אוֹ תּוֹר חַטָּאת. וְאִם אֵין יָדָהּ מַשֶּׂגֶת מְבִיאָה שְׁתֵּי תּוֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶחָד עוֹלָה וְאֶחָד חַטָּאת. וְהַמְצֹרָע קָרְבָּנוֹ שְׁלֹשָׁה כְּבָשִׂים אֶחָד עוֹלָה וְאֶחָד אָשָׁם. וְכִשְׂבָּה לְחַטָּאת. וְאִם אֵין יָדוֹ מַשֶּׂגֶת מֵבִיא קֵן אֶחָד עוֹלָה וְאֶחָד חַטָּאת וְכֶבֶשׂ לְאָשָׁם:

4

Each of the three, a zav, a zavah, and a person afflicted by tzara'at, bring the sacrifices for their atonement on the eighth day after they become purified from their condition. For each one of them must count seven days of purity, immerse on the seventh day, wait until the conclusion of that day, and offer his sacrifices on the eighth day.

ד

הַזָּב וְהַזָּבָה וְהַמְצֹרָע מֵבִיא כָּל אֶחָד מִשְּׁלָשְׁתָּן כַּפָּרָתוֹ בַּיּוֹם הַשְּׁמִינִי לְטָהֳרָתוֹ שֶׁכָּל אֶחָד מֵהֶן סוֹפֵר שִׁבְעָה יְמֵי טָהֳרָה וְטוֹבֵל בַּיּוֹם הַשְּׁבִיעִי וּמַעֲרִיב שִׁמְשׁוֹ וּמַקְרִיב קָרְבְּנוֹתָיו בַּיּוֹם הַשְּׁמִינִי:

5

A woman does not bring her sacrifices on the fortieth day after the birth of a male or the eightieth day after the birth of a female. Instead, she waits until that day is completed and on the following day, the forty-first day after the birth of a male and the eighty-first day after the birth of a female. This is the day concerning which Leviticus 12:6 states: "And upon completion of her days of purity for a son or for a daughter, she shall bring...." If she brings the sacrifices in the midst of these days, she does not fulfill her obligation. Even if she brings these sacrifices for a previous birth in the midst of the days of purity for her present offspring, she does not fulfill her obligation.

If these days passed and the individuals mentioned above did not bring the sacrifices for their atonement, they should offer them afterwards. As long as they have not brought the sin-offering for which they are liable, they are forbidden to partake of sacrificial foods. Failure to bring their burnt-offering and guilt-offering does not hold them back.

We already explained in Hilchot Ma'aseh HaKorbanot that a sacrifice may not be brought on behalf of anyone obligated to bring it without their consent with the exception of the sacrifices of those requiring atonement. In this instance, the consent of the principals is not required, as evident from the fact that a person may bring sacrifices on behalf of his sons and daughters who are below majority if they require atonement and allow them to partake of sacrifices.

ה

הַיּוֹלֶדֶת אֵינָהּ מְבִיאָה קָרְבָּנָהּ בְּיוֹם אַרְבָּעִים לְזָכָר אוֹ בְּיוֹם שְׁמוֹנִים לִנְקֵבָה. אֶלָּא מַעֲרֶבֶת שִׁמְשָׁהּ וּמְבִיאָהּ קָרְבָּנָהּ לְמָחָר שֶׁהוּא יוֹם אַרְבָּעִים וְאֶחָד לְזָכָר וְיוֹם שְׁמוֹנִים וְאֶחָד לִנְקֵבָה וְהוּא הַיּוֹם שֶׁנֶּאֱמַר בּוֹ (ויקרא יב ו) "וּבִמְלֹאת יְמֵי טָהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא" וְגוֹ'. וְאִם הֵבִיאָה קָרְבָּנָהּ תּוֹךְ יְמֵי מְלֹאת לֹא יָצָאת אֲפִלּוּ הֵבִיאָה עַל וְלָדוֹת הָרִאשׁוֹנִים בְּתוֹךְ יְמֵי מְלֹאת שֶׁל וָלָד זֶה לֹא יָצָאת. עָבְרוּ יָמִים אֵלּוּ וְלֹא הֵבִיאוּ כַּפָּרָתָן הֲרֵי אֵלּוּ מַקְרִיבִין כַּפָּרָתָן לְאַחַר זְמַן. וְכָל זְמַן שֶׁלֹּא הִקְרִיבוּ חַטָּאתָם אֲסוּרִים לֶאֱכל בְּקָדָשִׁים. אֲבָל הָעוֹלָה (וְהָאָשָׁם) אֵינָן מְעַכְּבִין. כְּבָר בֵּאַרְנוּ בְּמַעֲשֵׂה הַקָּרְבָּנוֹת שֶׁכָּל מְחֻיְּבֵי קָרְבָּן אֵין מַקְרִיבִין עַל יָדָן אֶלָּא מִדַּעְתָּן. חוּץ מִמְּחֻסְּרֵי כַּפָּרָה שֶׁאֵין צְרִיכִין דַּעַת בְּעָלִים שֶׁהֲרֵי אָדָם מֵבִיא קָרְבָּן עַל בָּנָיו וּבְנוֹתָיו הַקְּטַנִּים אִם הָיוּ מְחֻסְּרֵי כַּפָּרָה וּמַאֲכִילָן בִּזְבָחִים:

6

What is meant by a zavah? A woman who experienced uterine bleeding for three consecutive days at a time other than the days when she usually menstruates. She is considered a greater zavah and is required to count seven spotless days and bring a sacrifice. We have already explained with regard to the laws of nidah, when a woman will be considered as a zavah because of uterine bleeding that she discovers and when she will not be a zavah, but rather a nidah or ritually pure, and when there will be a question whether she is a zavah. In all situations that we said that she was a zavah and should count seven "spotless" days, she is obligated to bring a sacrifice and her sin-offering should be eaten. Whenever we said that there is a question of whether she was a zavah, she should bring a sacrifice, but her sacrifice is not eaten. We have already explained that a sin-offering of fowl brought because of a questionable situation should be burnt.

We have already explained what type of birth or miscarriage will cause a woman to contract impurity because of birth and which will not cause her to contract impurity. Whenever we stated that she contracts impurity because of birth, she must bring a sacrifice and her sacrifice is eaten. Whenever we stated that she is not impure because of birth, she is exempt from bringing a sacrifice.

ו

אֵי זוֹ הִיא זָבָה. זוֹ שֶׁזָּב דָּמָהּ שְׁלֹשָׁה יָמִים זֶה אַחַר זֶה בְּלֹא עֵת נִדָּתָהּ. וְזוֹ הִיא זָבָה גְּדוֹלָה שֶׁצְּרִיכָה סְפִירַת שִׁבְעָה וְחַיֶּבֶת בְּקָרְבָּן. וּכְבָר בֵּאַרְנוּ בְּעִנְיַן הַנִּדָּה אֵימָתַי תִּהְיֶה הָאִשָּׁה זָבָה בְּדָמִים שֶׁתִּרְאֶה וְאֵימָתַי לֹא תִּהְיֶה זָבָה אֶלָּא נִדָּה אוֹ טְהוֹרָה וּמָתַי תִּהְיֶה סְפֵק זָבָה. כָּל מָקוֹם שֶׁאָמַרְנוּ שֶׁהִיא זָבָה וְסוֹפֶרֶת שִׁבְעָה הֲרֵי הִיא חַיֶּבֶת לְהָבִיא קָרְבָּן וְחַטָּאתָהּ נֶאֱכֶלֶת. וְכָל מָקוֹם שֶׁאָמַרְנוּ שֶׁהִיא סְפֵק זָבָה הֲרֵי זוֹ מְבִיאָה קָרְבָּן וְאֵין חַטָּאתָה נֶאֱכֶלֶת. שֶׁכְּבָר בֵּאַרְנוּ שֶׁחַטַּאת הָעוֹף הַבָּאָה עַל הַסָּפֵק תִּשָּׂרֵף. וְשָׁם בֵּאַרְנוּ מַה תֵּלֵד הָאִשָּׁה אוֹ מַה תַּפִּיל וְתִהְיֶה טְמֵאָה לֵידָה וּמַה תֵּלֵד אוֹ תַּפִּיל וְלֹא תִּהְיֶה טְמֵאָה לֵידָה. וְכָל מָקוֹם שֶׁאָמַרְנוּ שֶׁהִיא טְמֵאָה לֵידָה הֲרֵי זוֹ מְבִיאָה קָרְבָּן וְחַטָּאתָהּ נֶאֱכֶלֶת. וְכָל מָקוֹם שֶׁאָמַרְנוּ שֶׁאֵינָהּ טְמֵאָה לֵידָה הֲרֵי זוֹ פְּטוּרָה מִן הַקָּרְבָּן:

7

When a woman was uncertain whether or not she was pregnant and then miscarried and she did not know the nature of the fetus that she miscarried, whether she was required to bring a sacrifice for it or not, she is considered as a woman in childbirth of doubtful status. She must bring a sacrifice, but her sin-offering is not eaten. Similarly, if two women both miscarried, the fetus that one had carried was mature enough to warrant a sacrifice, but the other fetus was not, and the women did not know which of them had carried which fetus, they should each bring a sacrifice because of the doubt, but neither of their sin-offerings are eaten. For a sin-offering of fowl that is brought because of an unresolved question is burnt, lest the woman bringing it not be liable. In such a situation, this sin-offering would be a non-consecrated animal slaughtered in the Temple Courtyard, from which it is forbidden to benefit, as explained in Hilchot Shechitah.

ז

הָאִשָּׁה שֶׁלֹּא הֻחְזְקָה עֵבָּרָה וְהִפִּילָה וְלֹא יָדְעָה מַה הִפִּילָה. אִם נֵפֶל שֶׁחַיֶּבֶת עָלָיו קָרְבָּן אוֹ דָּבָר שֶׁאֵינָהּ חַיֶּבֶת עָלָיו קָרְבָּן. הֲרֵי זוֹ סְפֵק יוֹלֶדֶת וּמְבִיאָהּ קָרְבָּן וְאֵין חַטָּאתָה נֶאֱכֶלֶת. וְכֵן שְׁתֵּי נָשִׁים שֶׁהִפִּילוּ שְׁנֵי נְפָלִים נֵפֶל אֶחָד רָאוּי לְהַקְרִיב עָלָיו וְהַנֵּפֶל הָאַחֵר פְּטוּרָה עָלָיו וְאֵין אַחַת מֵהֶן מַכֶּרֶת נִפְלָהּ. כָּל אַחַת מִשְּׁתֵּיהֶן מְבִיאָה קָרְבָּן מִסָּפֵק וְאֵין חַטַּאת אַחַת מִשְּׁתֵּיהֶן נֶאֱכֶלֶת שֶׁחַטַּאת הָעוֹף הַבָּאָה עַל הַסָּפֵק נִשְׂרֶפֶת שֶׁמָּא אֵינָהּ חַיֶּבֶת וְנִמְצֵאת חַטָּאת זוֹ חֻלִּין שֶׁנִּשְׁחֲטוּ בָּעֲזָרָה שֶׁהֵן אֲסוּרִין בַּהֲנָאָה כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת שְׁחִיטָה:

8

Whether a woman who gives birth or miscarries gives birth or miscarries to one offspring or many offspring, she may bring one sacrifice that includes all of them. This applies provided the births or the miscarriages take place within the days associated with the prior birth or miscarriage. If, however, they take place afterwards, a separate sacrifice must be brought for the second birth or miscarriage.

What is implied? When a woman gives birth to a girl, any miscarriages that occur from the day of that child's birth until the conclusion of the eightieth day are grouped together with the first child. It is as if she gave birth to twins, one after the other, and she is only required to bring one sacrifice. If she miscarried on the eighty-first day or from that date onward, should it be mature enough to require a sacrifice, she must bring a sacrifice for it independently.

Should she have given birth to a girl and after sixty or seventy days, miscarry a female fetus, she is exempt from bringing a sacrifice for any fetus she miscarries within the eighty days associated with this second female. Similarly, if she miscarries a third female after sixty or seventy days since the miscarriage of the second female, she is exempt from bringing a sacrifice for any fetus she miscarries within the eighty days associated with this third female. The rationale is that it is taken into account with the third miscarriage and the third birth is taken account with the second birth, because it is within the days associated with it. The second birth is taken into account with the first birth. Thus the woman is required to bring only one sacrifice for everything.

ח

אַחַת הַיּוֹלֶדֶת וְאַחַת הַמַּפֶּלֶת וָלָד אֶחָד אוֹ וְלָדוֹת הַרְבֵּה הֲרֵי זוֹ מְבִיאָה קָרְבָּן אֶחָד לְכֻלָּן וְהוּא שֶׁתֵּלֵד כֻּלָּן בְּתוֹךְ יְמֵי מְלֹאת. אֲבָל אִם הִפִּילָה אַחַר יְמֵי מְלֹאת מְבִיאָה אַף עַל הַשֵּׁנִי. כֵּיצַד. יָלְדָה נְקֵבָה כָּל נְפָלִים שֶׁתַּפִּיל מִיּוֹם הַלֵּידָה עַד סוֹף יוֹם שְׁמוֹנִים הֲרֵי הֵן נֶחְשָׁבִין עִם הַוָּלָד הָרִאשׁוֹן וּכְאִלּוּ יָלְדָה תְּאוֹמִים זֶה אַחַר זֶה וְאֵינָהּ מְבִיאָה אֶלָּא קָרְבָּן אֶחָד. הִפִּילָה נֵפֶל בְּיוֹם שְׁמוֹנִים וְאֶחָד וּמִיּוֹם אֶחָד וּשְׁמוֹנִים וָהָלְאָה אִם הִיא רְאוּיָה לְקָרְבַּן הֲרֵי זוֹ מְבִיאָה עָלָיו בִּפְנֵי עַצְמוֹ. יָלְדָה נְקֵבָה וּלְאַחַר שִׁשִּׁים אוֹ שִׁבְעִים יוֹם הִפִּילָה נְקֵבָה שְׁנִיָּה. כָּל נֵפֶל שֶׁתַּפִּיל בְּתוֹךְ שְׁמוֹנִים שֶׁל נְקֵבָה זוֹ הַשְּׁנִיָּה פְּטוּרָה עָלָיו. וְכֵן אִם הִפִּילָה נְקֵבָה שְׁלִישִׁית אַחַר שִׁשִּׁים אוֹ שִׁבְעִים יוֹם שֶׁל נְקֵבָה שְׁנִיָּה. הֲרֵי כָּל נֵפֶל שֶׁתַּפִּיל בְּתוֹךְ שְׁמוֹנִים שֶׁל נְקֵבָה שְׁלִישִׁית פְּטוּרָה עָלָיו מִפְּנֵי שֶׁהוּא חָשׁוּב עִם הַנֵּפֶל הַשְּׁלִישִׁי וְהַנֵּפֶל הַשְּׁלִישִׁי חָשׁוּב עִם הַשֵּׁנִי מִפְּנֵי שֶׁהוּא בְּתוֹךְ יְמֵי מְלֹאת שֶׁלּוֹ וְהַשֵּׁנִי חָשׁוּב עִם הָרִאשׁוֹנָה וְאֵינָהּ מְבִיאָה אֶלָּא קָרְבָּן אֶחָד עַל הַכּל:

9

When a woman gives birth to a tumtum or an androgynus, and then miscarries after forty days from the birth of the first child, she should bring a sacrifice for this miscarriage, for perhaps the first one was a male and thus the miscarriage took place after the days associated with its birth. Nevertheless, her sin-offering is not eaten, lest the first birth have been a female and thus the miscarriage took place in the days associated with its birth, in which instance, she is exempt from a second sacrifice.

ט

הַיּוֹלֶדֶת טֻמְטוּם אוֹ אַנְדְּרוֹגִינוּס וְהִפִּילָה נֵפֶל אַחַר אַרְבָּעִים מִיּוֹם לֵידָתוֹ. הֲרֵי זוֹ מְבִיאָה קָרְבָּן עַל נֵפֶל זֶה שֶׁמָּא זָכָר הוּא הָרִאשׁוֹן וַהֲרֵי הִפִּילָה אַחַר מְלֹאת. וְאֵין חַטָּאתָהּ נֶאֱכֶלֶת שֶׁמָּא נְקֵבָה הִיא הָרִאשׁוֹנָה וּבְתוֹךְ מְלֹאת הִפִּילָה שֶׁהִיא פְּטוּרָה מִקָּרְבָּן שֵׁנִי:

10

When there are five births or miscarriages of questionable status for which a woman might be liable or five states of zivah of questionable status for which she might be liable, she may bring one set of sacrifices and partake of sacrificial food. The remainder are not considered as an obligation that she must requite. If she was obligated to bring sacrifices for five definite births or five definite zavah bleedings, she may bring one set of sacrifices and partake of sacrificial food. The remainder are considered as an obligation that she must requite. Similar concepts apply to a zav.

If a woman is liable for five definite births or miscarriages and five births or miscarriages of questionable status or five definite births or miscarriages and five zivah bleedings of questionable status, she must bring two sets of sacrifices. One is for the definite obligations. That sin-offering is eaten; the sacrifices for the other definite births remain an obligation for her. And she brings one set of sacrifices for the questionable situations. That sin-offering is not eaten; the sacrifices for the other questionable situations do not remain an obligation for her. She may then partake of sacrificial food.

י

הָאִשָּׁה שֶׁיֵּשׁ עָלֶיהָ סְפֵק חָמֵשׁ לֵידוֹת אוֹ סְפֵק חָמֵשׁ זִיבוֹת. מְבִיאָה קָרְבָּן אֶחָד וְאוֹכֶלֶת בִּזְבָחִים וְאֵין הַשְּׁאָר עָלֶיהָ חוֹבָה. הָיוּ עָלֶיהָ חָמֵשׁ לֵידוֹת וַדָּאוֹת וְחָמֵשׁ זָבוֹת וַדָּאוֹת מְבִיאָה קָרְבָּן אֶחָד וְאוֹכֶלֶת בִּזְבָחִים וְהַשְּׁאָר עָלֶיהָ חוֹבָה. וְכֵן הַדִּין בְּזָב. הָיוּ עָלֶיהָ חָמֵשׁ לֵידוֹת וַדָּאוֹת וְחָמֵשׁ לֵידוֹת סָפֵק אוֹ חָמֵשׁ לֵידוֹת וַדָּאוֹת וְחָמֵשׁ זִיבוֹת סָפֵק. מְבִיאָה שְׁנֵי קָרְבָּנוֹת אֶחָד עַל הַוַּדַּאי וְנֶאֱכָל וּשְׁאָר הַוַּדָּאוֹת עָלֶיהָ חוֹבָה וְאֶחָד עַל הַסָּפֵק וְאֵינוֹ נֶאֱכָל וְאֵין הַשְּׁאָר עָלֶיהָ חוֹבָה וְאוֹכֶלֶת בִּזְבָחִים:

11

When a woman converted and it was not known whether she gave birth before she converted or afterwards, because of the doubt, she must bring a sacrifice for the birth, but the sin-offering is not eaten.

In Hilchot Shegagot, we already explained that whenever there is an unresolved question whether or not a person requires atonement and Yom Kippur passes, they must bring the sacrifices after Yom Kippur, because it is these sacrifices which make them fit to partake of sacrificial food.

יא

הָאִשָּׁה שֶׁנִּתְגַּיְּרָה וְאֵין יָדוּעַ אִם עַד שֶׁלֹּא נִתְגַּיְּרָה יָלְדָה אוֹ מִשֶּׁנִּתְגַּיְּרָה יָלְדָה. הֲרֵי זוֹ מְבִיאָה קָרְבָּן מִסָּפֵק וְאֵין חַטָּאתָהּ נֶאֱכֶלֶת. כְּבָר בֵּאַרְנוּ בְּהִלְכוֹת שְׁגָגוֹת שֶׁכָּל מְחֻסְּרֵי כַּפָּרָה מִסָּפֵק שֶׁעָבַר עֲלֵיהֶם [יוֹם הַכִּפּוּרִים] חַיָּבִין לְהָבִיא אַחַר יוֹם הַכִּפּוּרִים. שֶׁקָּרְבָּן זֶה מַכְשִׁירָן לֶאֱכל בְּקָדָשִׁים:

12

When a woman is obligated to bring a sacrifice for a birth or a zivah, she should bring money for the set of doves and place it in the appropriate chest. She may then partake of sacrificial food in the evening, relying on the assumption that the court of priests will not depart from the Temple until all of the money in the chest is used and sets of doves are offered for it, as we explained in Hilchot Shekalim and in Hilchot K'lei HaMikdash VeHaOvdim Bo.

יב

הָאִשָּׁה שֶׁיֵּשׁ עָלֶיהָ לֵידָה אוֹ זִיבָה. מְבִיאָה מְעוֹת הַקִּנִּים וְנוֹתֶנֶת בַּשּׁוֹפָר וְאוֹכֶלֶת בְּקָדָשִׁים לָעֶרֶב חֲזָקָה שֶׁאֵין בֵּית דִּין שֶׁל כֹּהֲנִים עוֹמְדִין מִשָּׁם עַד שֶׁיִּכְלוּ כָּל הַמָּעוֹת שֶׁבַּשּׁוֹפָר וְיַקְרִיבוּ כְּנֶגְדָּן קִנִּים. כְּמוֹ שֶׁבֵּאַרְנוּ בִּשְׁקָלִים וּבְהִלְכוֹת כְּלֵי הַמִּקְדָּשׁ וְהָעוֹבְדִין בּוֹ:

13

When a woman brought her sin-offering and then died, her heirs should bring her burnt-offering even if she did not separate it during her lifetime. The rationale is that a lien for the sacrifice was already established on her property and this lien has the power of Scriptural Law.

יג

הָאִשָּׁה שֶׁהֵבִיאָה חַטָּאתָהּ וּמֵתָה יָבִיאוּ הַיּוֹרְשִׁים עוֹלָתָהּ. אַף עַל פִּי שֶׁלֹּא הִפְרִישָׁה אוֹתָהּ מֵחַיִּים כְּבָר נִשְׁתַּעַבְּדוּ נְכָסֶיהָ לַקָּרְבָּן. וְהַשִּׁעְבּוּד דִּין תּוֹרָה הוּא: