Halacha
הלכה א
הַנּוֹדֵר גָּדוֹל וְהֵבִיא קָטָן לֹא יָצָא. קָטָן וְהֵבִיא גָּדוֹל יָצָא. כֵּיצַד. אָמַר הֲרֵי עָלַי עוֹלָה אוֹ שְׁלָמִים כֶּבֶשׂ וְהֵבִיא אַיִל. אוֹ שֶׁנָּדַר עֵגֶל וְהֵבִיא שׁוֹר. גְּדִי וְהֵבִיא שָׂעִיר יָצָא:
כסף משנה
1.
When a person vows to bring a large animal, but instead brings a small one, he does not fulfill his obligation.1For he has not fulfilled his vow. [If he vows to bring] a small one and brings a large one, he fulfills his obligation.2For it is as if the promise to bring the smaller animal included the possibility of bringing the larger one.What is implied? He said: "I promise [to bring] a lamb3An animal in the first year of its life (Chapter 1, Halachah 14). as a burnt-offering" or "...as a peace-offering," and he brings a ram,4One that is more than one year and one month old (ibid.). or he vowed a calf5An animal in the first year of its life (Chapter 1, Halachah 14). and brought an ox,6An animal in the second year of its life (ibid.). or a kid7An animal in the first year of its life (Chapter 1, Halachah 14). and brought a goat,8An animal in the second year of its life (ibid.). he fulfills his obligation.
הלכה ב
נָדַר עוֹלָה מִן הַכְּבָשִׂים אוֹ מִן הָאֵילִים וְהֵבִיא פִּלְגָּס הֲרֵי זֶה סָפֵק אִם יָצָא יְדֵי נִדְרוֹ אוֹ לֹא יָצָא. וְכֵן הַנּוֹדֵר עוֹלַת עוֹף מִן הַתּוֹרִים אוֹ מִן בְּנֵי הַיּוֹנָה וְהֵבִיא תְּחִלַּת הַצִּהוּב שֶׁבָּזֶה וְשֶׁבָּזֶה הֲרֵי זֶה סָפֵק. נָדַר שָׁחֹר וְהֵבִיא לָבָן לָבָן וְהֵבִיא שָׁחֹר זָכָר וְהֵבִיא נְקֵבָה נְקֵבָה וְהֵבִיא זָכָר לֹא יָצָא:
כסף משנה
2.
If he vows to bring a burnt-offering9The laws to follow also apply with regard to a peace-offering. They do not apply with regard to a guilt-offering or a sin-offering, for those sacrifices may not be brought voluntarily. either from lambs or from rams and brings a pilgas,10A sheep that is between the age of one year and one year and one month. Thus it is no longer a lamb, but it is not yet considered as a ram (ibid.). there is an unresolved doubt whether or not he fulfilled his obligation.11There is an unresolved doubt regarding the status of a pilgas. Hence, the person cannot be considered as having fulfilled his obligation. Nevertheless, since its status is unresolved, we are not definitely certain that he did not fulfill his obligation.The Kessef Mishneh questions why is he not considered to have fulfilled his obligation if he vowed to bring a lamb. As stated in the previous halachah, if one vows to bring a small animal and instead, brings a large animal, he is considered to have fulfilled his obligation. Thus in the case at hand, if a pilgas is considered a lamb, he will have fulfilled his obligation and if it is considered as a ram, he would have fulfilled his obligation, based on the principle stated in Halachah 1. The Kessef Mishneh answers that the animal's status is considered one of doubt, an intermediate state between the two. Hence it is not considered as acceptable as either type. Similarly, if one vowed to bring a burnt-offering12This law applies only with regard to burnt-offerings, for peace-offerings may not be brought from fowl. of fowl, from either turtle-doves, or ordinary doves13Turtle doves may only be brought as sacrifices when they are small and under-developed. Ordinary doves, by contrast, may be brought as sacrifices only when they have developed and reached a mature state (Hilchot Issurei Mizbeiach 3:2). and brought a fowl that began to sprout yellow feathers14An intermediate stage in which the fowl is unacceptable, because it is too mature for a turtle-dove and not mature enough for an ordinary dove (ibid.). of both species, there is an unresolved doubt [whether or not he fulfilled his obligation].15Since there is an unresolved doubt concerning a fowl that reached this state of development, a person who brings one such dove would certainly not fulfill his obligation. In this instance, however, since he brought one for each species, one might think that it is considered as if he fulfilled his vow. For if this is considered as a stage of development, he will have fulfilled the vow for he brought an acceptable ordinary dove. And if it is not considered acceptable, he would have fulfilled the vow for he brought an acceptable turtle dove. Nevertheless, since a priest is not permitted to offer such a fowl as an initial preference, he is not considered to have fulfilled his vow.
If one vowed to bring a black[-colored animal] and brought one that was white, [vowed to bring] a white one and brought a black one, [vowed] a male and brought a female or vowed a female and brought a male, he did not fulfill his obligation.16For he did not bring the animal that he vowed to bring as a sacrifice.
הלכה ג
הַנּוֹדֵר סְתָם מֵבִיא מִן הַגְּדוֹלִים שֶׁבַּמִּין שֶׁנָּדַר. וְאִם אוֹתוֹ הַמָּקוֹם רְגִילִין לִקְרוֹת בִּסְתָם לְאֶחָד מִן הַמִּינִין מֵבִיא כְּאַנְשֵׁי הַמָּקוֹם. כֵּיצַד. נָדַר עוֹלָה מִן הַבָּקָר יָבִיא שׁוֹר. אָמַר הֲרֵי עָלַי עוֹלָה אִם דֶּרֶךְ אַנְשֵׁי הַמָּקוֹם לִקְרוֹת עוֹלָה סְתָם אֲפִלּוּ לְעוֹלַת הָעוֹף מֵבִיא פְּרֵדָה אַחַת תּוֹר אוֹ בֶּן יוֹנָה. וְאִם דַּרְכָּן שֶׁאֵין קוֹרִין עוֹלָה סְתָם אֶלָּא לְעוֹלַת בָּקָר יָבִיא שׁוֹר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:
כסף משנה
3.
When one takes a vow without specifying [the type of animal he is bringing], he should bring from the developed animals in the species he vowed to bring. If in his place [of residence], people commonly identify one of [the type of sacrifices] with a specific species [of animals], he should bring [the type of animal brought by] the people of that locale.17This follows a general principle stated by the Rambam, that with regard to the interpretation of the wording used in vows, everything is determined by local custom.What is implied? If a person vowed to bring a burnt-offering from cattle," he should bring an ox.18I.e., and not a calf. Should he say: "I promise to bring a burnt-offering," if the practice of the people of that locale is to use the term "burnt-offering" without any description to refer even to a fowl offered as a burnt-offering, he may bring even one fowl, a turtle dove or an ordinary dove. If their practice is to use that term only when referring to a burnt-offering of cattle, he should bring an ox. Similar laws apply in all analogous situations.
הלכה ד
מִי שֶׁנָּדַר שׁוֹר אוֹ אַיִל אוֹ כֶּבֶשׂ אוֹ עֵגֶל וְכַיּוֹצֵא בָּהֶם לֹא יָבִיא כָּחוּשׁ בְּיוֹתֵר שֶׁבְּאוֹתוֹ הַמִּין מִפְּנֵי שֶׁדָּמָיו מוּעָטִין. וְאֵינוֹ חַיָּב לְהָבִיא הַיָּפֶה הַשָּׁמֵן בְּיוֹתֵר שֶׁאֵין שָׁם לְמַעְלָה מִמֶּנּוּ אֶלָּא יָבִיא הַבֵּינוֹנִי. וְאִם הֵבִיא הַכָּחוּשׁ יָצָא יְדֵי נִדְרוֹ:
כסף משנה
4.
A person who vowed to bring an ox, a ram, a lamb, a calf, or the like should not bring the frailest specimen of that species, because their value is minimal.19As Malachi 1:14 asks rhetorically: "You bring the stolen and the lame and the sick and offer it as a sacrifice. Shall I accept it from you." See Hilchot Issurei Mizbeiach 7:1. Nor is he obligated to bring the nicest, stockiest specimen of which there is no better.20Although ibid.:11 states: "One who desires to gain merit for himself, subjugate his evil inclination, and amplify his generosity, should bring his sacrifice from the most desirable and superior type of the item he is bringing," this is a desirable ethical standard, but not a halachic imperative. Instead, he should bring an average animal.21Menachot 13:8 mentions prices to be paid for animals offered as sacrifices. In the Rambam's Commentary to the Mishnah, he explains that the prices mentioned were the average prices for animals at that time. If he brought a frail animal, he fulfilled his vow.22As long as the animal is unblemished.הלכה ה
הָאוֹמֵר הֲרֵי עָלַי שׁוֹר שְׁוֵה מָנֶה יָבִיא שׁוֹר שֶׁשָּׁוֶה מָנֶה בְּאוֹתוֹ מָקוֹם חוּץ מִנְּסָכָיו. הֵבִיא שְׁנַיִם בְּמָנֶה לֹא יָצָא:
כסף משנה
5.
When a person says: "I promise to bring an ox worth a maneh,"23100 silver pieces. he should bring an ox worth a maneh in that place aside from its accompanying offerings.24The wine, meal, and oil brought together with the offering, as stated in Chapter 2. If he brought two [oxen] for a maneh, he did not fulfill his obligation.הלכה ו
הָאוֹמֵר שׁוֹר זֶה עוֹלָה וְנָפַל בּוֹ מוּם אִם רָצָה יָבִיא בְּדָמָיו שְׁנַיִם וַאֲפִלּוּ הֵבִיא בְּדָמָיו אַיִל אֶחָד יָצָא. אָמַר שְׁנֵי שְׁוָרִים אֵלּוּ עוֹלָה וְנָפַל בָּהֶם מוּם אִם רָצָה יָבִיא בִּדְמֵיהֶם אֶחָד. אַיִל זֶה עוֹלָה וְנָפַל בּוֹ מוּם אִם רָצָה יָבִיא בְּדָמָיו כֶּבֶשׂ. וְכֵן אִם נָדַר כֶּבֶשׂ וְנִפְסַל אִם רָצָה יָבִיא בְּדָמָיו אַיִל:
כסף משנה
6.
[The following rules apply when] a person says: "This ox is a burnt-offering" and it becomes blemished. If he desires, he may bring two for the price he receives for it.25In this instance, since the ox was consecrated as a burnt-offering and was no longer fit to be offered as such, the proceeds of its sale must be used for that purpose. It does not matter, however, which animal(s) is purchased for that purpose.In the previous halachah, it was not acceptable for him to bring two oxen that have a combined worth of 100, for he made an explicit vow to bring one ox worth 100 and until he does so, he does not fulfill his obligation. In this halachah, once the consecrated animal is disqualified, there are no qualifications regarding which animals may be brought as burnt-offerings. See Menachot 108a. If he brings even one ram26I.e., the sacrifice he brings need not even be of the same species as the animal he originally designated for sacrifice. for the price he receives, he fulfills his vow.
If he says: "These two oxen are burnt-offerings," and they become blemished, should he desire, he may bring one with the money he receives for their sale.27The new point this clause is teaching is that even if two animals were originally consecrated, one may be brought with the proceeds of their sale. "This ram is a burnt-offering" and it becomes blemished, if he desires he may bring a lamb with the money he receives for its sale. Similarly, if he vows a lamb and it becomes disqualified, he may bring a ram with the money he receives for its sale.
הלכה ז
אָמַר הֲרֵי עָלַי עוֹלָה וְהִפְרִישׁ שׁוֹר וְנִגְנַב פּוֹטֵר עַצְמוֹ בְּשֶׂה. אָמַר שׁוֹר זֶה וְדָמָיו עָלַי עוֹלָה הֻקְבַּע וְאִם נִפְסַל לֹא יָבִיא בְּדָמָיו אֶלָּא שׁוֹר:
כסף משנה
7.
If he says: "I promise to bring a burnt-offering" and he set aside an ox and it was stolen, he may fulfill his obligation with a sheep.28For when taking the vow, he did not specify what animal he would bring. This applies provided people of this locale also refer to a sheep as a burnt-offering (see Halachah 3). Moreover, if he had pledged to bring that particular ox as a burnt-offering, he is not obligated to bring any sacrifice at all (Radbaz). If he says: "I promise to bring this ox or its value as a burnt-offering," [his commitment] is established as binding.29Even if the animal is disqualified, he is obligated to bring another one like it as a sacrifice. If [the ox] is disqualified, he may bring only an ox with the money he receives for its sale.הלכה ח
הָאוֹמֵר אֶחָד מִכְּבָשַׂי הֶקְדֵּשׁ וְאֶחָד מִשְּׁוָרַי הֶקְדֵּשׁ וְהָיוּ לוֹ שְׁנַיִם הַגָּדוֹל שֶׁבָּהֶן הֶקְדֵּשׁ. הָיוּ שְׁלֹשָׁה הַגָּדוֹל שֶׁבָּהֶן הֶקְדֵּשׁ וְחוֹשְׁשִׁין לַבֵּינוֹנִי. כֵּיצַד יַעֲשֶׂה. יַמְתִּין לַבֵּינוֹנִי עַד שֶׁיִּפּל בּוֹ מוּם וְתָחוּל הַקְּדֻשָּׁה עַל הַגָּדוֹל לְבַדּוֹ. וְאִם אָמַר שׁוֹר שֶׁבִּשְׁוָרַי הֶקְדֵּשׁ הַגָּדוֹל שֶׁבָּהֶם הֶקְדֵּשׁ וְאֵין חוֹשְׁשִׁין לַבֵּינוֹנִי:
כסף משנה
8.
If he says: "One of my sheep is consecrated and one of my oxen is consecrated," but he had two, the larger one is consecrated.30For we assume that anyone who consecrates his property does so generously (Menachot 108b). If he has three, the larger one is consecrated, but concern should also be shown for the middle one.31For it is also possible that this was his intent, since consecrating the middle one is still acting generously, because there is a smaller one.What should be done? He should wait until the middle one becomes blemished so that the holiness will fall on the larger one alone.32The Kessef Mishneh interprets the Rambam's words as implying that once the second one becomes blemished, the holiness automatically falls on the third. This runs contrary to Rashi's approach (Menachot, loc. cit.) which requires the person to make a stipulation conditionally transferring the holiness that might have fallen on the middle ox. If he says: "An ox from my oxen is consecrated," the larger one is consecrated and concern need not be shown for the middle one.33For by saying "An ox," we assume he meant the choicest one (Menachot, loc. cit.). The commentaries note that the Rambam's ruling in Hilchot Meilah 7:7 appears to run contrary to this explanation.
הלכה ט
פֵּרַשׁ אֶחָד מֵהֶן וְשָׁכַח אוֹ שֶׁאָמַר לוֹ אָבִיו אֶחָד מֵהֶן הֶקְדֵּשׁ הֲרֵי זֶה מַקְדִּישׁ גָּדוֹל שֶׁבָּהֶן וְאַחַר כָּךְ יֵצֵא יְדֵי חוֹבָתוֹ. וְכֵן הַנּוֹדֵר עוֹלָה מִן הַבָּקָר וְקָבַע נִדְרוֹ וְשָׁכַח מַה קָּבַע אִם שׁוֹר אִם עֵגֶל הֲרֵי זֶה יָבִיא שׁוֹר. וְכֵן אִם קָבַע בַּכְּבָשִׂים וְשָׁכַח מַה קָּבַע יָבִיא אַיִל. קָבַע בָּעִזִּים וְשָׁכַח יָבִיא שָׂעִיר. שָׁכַח בְּאֵיזֶה מִין מִן הַבְּהֵמָה קָבַע עוֹלָתוֹ יָבִיא שׁוֹר וְאַיִל וְשָׂעִיר. וְאִם נִסְתַּפֵּק לוֹ שֶׁמָּא קָבַע עוֹלָתוֹ בָּעוֹף יוֹסִיף תּוֹר וּבֶן יוֹנָה:
כסף משנה
9.
If he designated one of [three animals as a sacrifice] and forgot [which one he designated] or his father told him "One of these animals was consecrated,"34And then his father died without informing him which one was consecrated (Rashi, Menachot, loc. cit.). he should designate the largest one as consecrated35For we assume that he intended to offer the most choice one as a sacrifice. The Radbaz explains that this case is different from the one in the previous halachah where concern is also given to the middle one, because since he already designated the animal, we assume that he chose the best one. and, afterwards, he fulfills his obligation [with its sacrifice]. Similarly, if one vowed to bring a burnt-offering from cattle and designated [an animal as a sacrifice to fulfill] his vow and [later] forgot whether he had designated an ox or a calf, he should bring an ox.36For even if he originally designated a small animal as a sacrifice, we follow the principle stated in Halachah 1 that a person who vows to bring a small animal, but instead brings a large one fulfills his obligation [the Rambam's Commentary to the Mishnah (Menachot 13:6); see also Ra'avad]. Similarly, if he designated a sheep and forgot what he designated,37Whether a ram or a lamb. he should bring a ram. If he designated a goat and forgot what he designated,38Whether a grown goat or a kid. he should bring a grown goat. If he forgot the species from which he designated the burnt-offering, he should bring an ox, a ram, and a grown goat.39I.e., he must allow for the possibility that he designated any of the three types of animals that could be offered as burnt-offerings and he must offer a large animal from each species for the reason mentioned above. If he was in doubt that perhaps he designated the burnt-offering from fowl, he should also add a turtle-dove and an ordinary dove.40He must bring both, because they are considered as two separate species and not as developed and underdeveloped specimens of the same species.הלכה י
נָדַר תּוֹדָה אוֹ שְׁלָמִים וְקָבַע נִדְרוֹ בַּבָּקָר וְשָׁכַח בְּמִי קְבָעוֹ יָבִיא פַּר וּפָרָה. וְכֵן אִם נִסְתַּפֵּק לוֹ בַּכְּבָשִׂים יָבִיא אַיִל וְרָחֵל. נִסְתַּפֵּק לוֹ בָּעִזִּים יָבִיא שָׂעִיר וּשְׂעִירָה. שָׁכַח בְּאֵי זֶה מִין קָבַע נִדְרוֹ מֵבִיא פַּר וּפָרָה אַיִל וְרָחֵל שָׂעִיר וּשְׂעִירָה. הָאוֹמֵר הֲרֵי עָלַי עוֹלַת עוֹף מֵבִיא תּוֹר אוֹ בֶּן יוֹנָה. פֵּרֵשׁ וְשָׁכַח בְּאֵי זֶה מִין קָבַע נִדְרוֹ מֵבִיא תּוֹר וּבֶן יוֹנָה:
כסף משנה
10.
When a person vowed to bring a thanksgiving-offering or a peace offering, specifying that it would be brought from cattle, but forgot what he designated to bring, he should bring an ox and a cow.41As stated above with regard to burnt-offerings, he is obligated to bring a developed specimen. Unlike a burnt-offering, these sacrifices may be brought from females as well as males. Hence, although bringing a large animal fulfills his obligation even if he originally vowed to bring a small one, he is still required to bring both a male and a female, for he is unsure of the gender of the animal he originally designated. Similarly, if he is unsure with regard to sheep, he should bring a ram and a ewe. If he is unsure with regard to goats, he must bring a he-goat and a she-goat.If he forgot the species from which he designated the sacrifice, he should bring an ox, a cow, a ram, a ewe, a he-goat, and a she-goat.42Peace-offerings may not be brought from fowl, so there is no need to bring doves. If he said: "I promise to bring a burnt-offering of fowl," he should bring a turtle-dove or an ordinary dove.43Bringing either will enable him to fulfill his vow. If he designated one particular species in his vow and forgot which one, he should bring both a turtle-dove and an ordinary dove.
הלכה יא
הָאוֹמֵר הֲרֵי עָלַי לַמִּזְבֵּחַ יָבִיא קֹמֶץ לְבוֹנָה שֶׁאֵין לְךָ דָּבָר שֶׁקָּרֵב כֻּלּוֹ לַמִּזְבֵּחַ כְּמוֹת שֶׁהוּא אֶלָּא לְבוֹנָה. פֵּרֵשׁ נִדְרוֹ וְשָׁכַח מַה פֵּרֵשׁ יָבִיא מִכָּל דָּבָר שֶׁקָּרֵב כֻּלּוֹ לַמִּזְבֵּחַ. לְפִיכָךְ מֵבִיא עוֹלַת בְּהֵמָה וְעוֹלַת הָעוֹף וּמִנְחַת נְסָכִים וּלְבוֹנָה וְיַיִן בִּפְנֵי עַצְמוֹ:
כסף משנה
11.
When one says: "I promise to bring [an offering] for the altar," he should bring a handful of frankincense,44As stated in Halachah 13, when one brings frankincense, he must bring at least a handful. for there is nothing that is offered entirely on the altar in its immediate state except for frankincense.45Since he said: "For the altar," we assume he meant something that is only for the altar. As mentioned below, there are other entities which are also offered on the altar, but unlike frankincense, they are not offered on the altar in their entirety. (The hide of an animal offered as a burnt-offering and the feathers of a fowl offered as a burnt-offering are withheld. With regard to the wine, it is not consumed by the altar's pyre, but poured upon it. And with regard to an offering of flour, since there are types of meal-offerings which are given to the priests to eat, we assume that his intent was not to bring such an offering.)If he specified his vow, but forgot what he specified to bring, he should bring every type of entity that is offered on the altar in its entirety.46Since the primary elements of the burnt-offering are burnt on the altar and the wine is poured over the altar, it is possible that this was his intent. Therefore he should bring a burnt-offering of an animal, a burnt-offering of fowl, a meal-offering of flour, frankincense, and wine alone.47I.e., aside from the wine brought as part of the accompanying offering of flour (Kessef Mishneh).
הלכה יב
אָמַר הֲרֵי עָלַי בְּסֶלַע לַמִּזְבֵּחַ יָבִיא כֶּבֶשׂ. שֶׁאֵין לְךָ דָּבָר שֶׁקָּרֵב בְּסֶלַע לַמִּזְבֵּחַ אֶלָּא כֶּבֶשׂ. פֵּרֵשׁ וְשָׁכַח מַה שֶּׁפֵּרֵשׁ יָבִיא בְּסֶלַע מִכָּל דָּבָר וְדָבָר שֶׁקָּרֵב לַמִּזְבֵּחַ:
כסף משנה
12.
When a person says: "I promise to bring [an offering] worth a sela48A large silver coin used in the Talmudic era. to the altar," he should bring a sheep,49As a burnt-offering. The Radbaz states that this word should be included in the statement of the person's promise. for there is nothing offered on the altar worth [exactly] a sela except a sheep. If he specified [a particular entity], but forgot what he specified, he should bring a sela's worth of everything that is offered on the altar.50In addition to the burnt-offering, this could include wine, frankincense, and flour.הלכה יג
הָאוֹמֵר הֲרֵי עָלַי לְבוֹנָה לֹא יִפְחֹת מִקֹּמֶץ. הֲרֵי עָלַי עֵצִים לֹא יִפְחֹת מִשְּׁנֵי גְּזָרִים עָבִין כִּמְחוּקוֹת וְאָרְכָּן אַמָּה. הֲרֵי עָלַי עֵץ מֵבִיא גֶּזֶר אֶחָד אָרְכּוֹ אַמָּה. וְאִם רָצָה לְהָבִיא דְּמֵי הָעֵצִים יָבִיא:
כסף משנה
13.
When a person says: "I promise to bring frankincense," he should not bring less than a handful.51Menachot 106b derives this concept from a comparison to the flour offered from a meal offering, just as there a handful is offered, so too, a handful of frankincense should be offered. If one says: "I promise to bring wood," he should not bring less than two52The Hebrew term is written in the plural. Hence at least two logs are required. logs as thick as a leveling rod that are a cubit long.53See Hilchot Issurei Mizbeiach 7:3. "I promise to bring a piece of wood," he should bring one log a cubit long. If he desires to bring the worth of the logs, he may.54He would place the money in a container designated for that purpose and the priests would take the money and purchase the wood (Tosefta, Shekalim 3:3).הלכה יד
מִי שֶׁנָּדַר אוֹ הִתְנַדֵּב שֶׁמֶן כֵּיצַד עוֹשִׂין בּוֹ. קוֹמֵץ מִמֶּנּוּ קֹמֶץ וְנוֹתֵן עָלָיו מֶלַח וְזוֹרְקוֹ עַל גַּבֵּי הָאִשִּׁים וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים כִּשְׁיָרֵי מְנָחוֹת. וְכֵיצַד עוֹשִׂין בְּיַיִן הַבָּא בִּפְנֵי עַצְמוֹ. נוֹתֵן עָלָיו מֶלַח וּמְנַסְּכוֹ כֻּלּוֹ עַל גַּבֵּי הַשִּׁיתִין כְּכָל הַנְּסָכִים. וְהַלְּבוֹנָה הַבָּאָה בִּפְנֵי עַצְמָהּ נוֹתֵן עָלֶיהָ מֶלַח וְכֻלָּהּ לָאִשִּׁים:
כסף משנה
14.
What should a person who vowed or pledged to bring oil do? He should take a handful of it,55Kin'at Eliyahu questions how one takes a handful of oil. put salt on it,56As required of all the sacrifices (Hilchot Issurei Mizbeiach 5:11). and toss it on the fire. The remainder is eaten by the priests like the remainder of the meal offerings.57See Chapter 12, Halachah 9.What is done with wine that is brought independently? It is salted58Although Hilchot Issurei Mizbeiach, loc. cit., states that salt is not required for wine that is offered on the altar, that refers to wine offered as a libation accompanying other sacrifices. When, however, wine is offered alone, salt is required (Kessef Mishneh). and then poured entirely59None is given to the priests to partake of. down the shittin60See Hilchot Beit HaBechirah 2:11 which states: "There were two cavities in the southwest corner [of the Altar], resembling two thin nostrils.... The blood [which was poured onto the Altar] would run off through them and... [ultimately,] go out to the Kidron River." like the other libations.61It is not poured over the fire, because it would - at least partially - quench the fire and that is forbidden (Kessef Mishneh). Frankincense which is brought independently should be salted and then offered on the pyre in its entirety.
הלכה טו
מִי שֶׁנָּדַר נֵדֶר לֹא יְבִיאֶנּוּ מִמְּעוֹת מַעֲשֵׂר שֵׁנִי שֶׁהֲרֵי נִתְחַיֵּב בְּקָרְבָּן זֶה וְכָל הַמְחֻיָּב בְּקָרְבָּן לֹא יָבִיא קָרְבָּנוֹ אֶלָּא מִן הַחֻלִּין:
כסף משנה
15.
When a person vowed [to bring a sacrifice], he should not bring it from money [for which] the second tithe [was redeemed].62As mentioned in Hilchot Ma'asaer Sheni, ch. 4, when a person lives far from Jerusalem and cannot easily take produce from the second tithe to the holy city, he should redeem it for money. That money must be used to purchase food which must be eaten in Jerusalem according to the strictures that apply to the second tithe. [The rationale is that] he became obligated63Because of his vow. to bring this sacrifice and anyone who is obligated to bring a sacrifice may bring it only from ordinary property.64And the second tithe is considered as holy, "consecrated unto God."This is a general principle. The rationale is that since the person is obligated to bring the offering, it must be brought from resources that belong to him entirely (see the conclusion of Halachah 17).
הלכה טז
אָמַר הֲרֵי עָלַי תּוֹדָה מִן הַחֻלִּין וְלַחְמָהּ מִן הַמַּעֲשֵׂר לֹא יָבִיא לַחְמָהּ אֶלָּא מִן הַחֻלִּין. שֶׁהֲרֵי נָדַר בְּקָרְבַּן תּוֹדָה וְהַתּוֹדָה אֵינָהּ בָּאָה אֶלָּא עִם הַלֶּחֶם מִן הַחֻלִּין:
כסף משנה
16.
If a person states: "I promise to bring a thanksgiving-offering from ordinary funds and its bread from the [second] tithe," he should bring its bread only from ordinary funds. [The rationale is that] he vowed to bring a thanksgiving-offering and that offering comes only when accompanied by bread which is from ordinary property.65I.e., the bread is considered as an integral part of that offering and not an additional element. Thus when he vows to bring a thanks-giving offering, that vow also requires him to bring bread. Hence the bread must come from ordinary property (Radbaz).הלכה יז
פֵּרֵשׁ וְאָמַר הֲרֵי עָלַי לְהָבִיא תּוֹדָה מִמְּעוֹת מַעֲשֵׂר שֵׁנִי וְלַחְמָהּ מִן הַחֻלִּין יֵשׁ לוֹ לְהָבִיא כְּמוֹ שֶׁנָּדַר. וְאִם הֵבִיא הַכּל מִן הַחֻלִּין יָצָא. וְכֵן אִם פֵּרֵשׁ וְאָמַר הֲרֵי עָלַי תּוֹדָה הִיא וְלַחְמָהּ מִן הַמַּעֲשֵׂר יָבִיא. וְלֹא יָבִיא לַחְמָהּ מֵחִטֵּי מַעֲשֵׂר שֵׁנִי אֶלָּא מִמְּעוֹת מַעֲשֵׂר שֵׁנִי כְּמוֹ הַבְּהֵמָה שֶׁהִיא מִמְּעוֹת מַעֲשֵׂר שֵׁנִי. וְאַף עַל פִּי שֶׁפֵּרֵשׁ שֶׁיָּבִיא לַחְמָהּ מִן הַמַּעֲשֵׂר לֹא יָבִיא נְסָכֶיהָ מִמְּעוֹת מַעֲשֵׂר שֵׁנִי שֶׁאֵין הַנְּסָכִים בָּאִין לְעוֹלָם אֶלָּא מִן הַחֻלִּין כְּמוֹ שֶׁבֵּאַרְנוּ. לְפִי שֶׁנֶּאֱמַר בָּהֶן (במדבר טו ד) "וְהִקְרִיב הַמַּקְרִיב קָרְבָּנוֹ" עַד שֶׁיִּהְיוּ מִשֶּׁלּוֹ וְלֹא יִהְיֶה בָּהֶן צַד לְגָבוֹהַּ כְּלָל:
כסף משנה
17.
If he explicitly said: "I promise to bring a thanksgiving offering from money from the second tithes and its bread from ordinary property," he may bring [the sacrifice] as he vowed.66As stated below, if he specifies, he is allowed to bring a thanksgiving-offering using the money from the second tithes, for he will partake of the meat of that sacrifice in Jerusalem. What is unique here is the fact that the sacrifice will be from the second tithes and the bread from ordinary funds. Even so, the sacrifice is acceptable. If he brought it all from ordinary property, he fulfilled his obligation.67In his Commentary to the Mishnah (Menachot 7:5; based on Menachot 81b), the Rambam writes that it is indeed more desirable for him to bring the sacrifice from ordinary funds. Similarly, if he explicitly said: "I promise to bring a thanksgiving-offering and its bread from the second tithe," he may bring it [as vowed].68In this instance as well, in his Commentary to the Mishnah, the Rambam states that it is desirable for him to bring everything from ordinary property. He should not bring the bread from wheat that is the second tithe, but from [flour purchased with] money [for which] the second tithe was redeemed like the animal which was [purchased with] such money.Even though he explicitly stated that he would bring the bread from [the money of] the second] tithe, he should not bring its libations from the money of the second tithe, for at all times, libations must be brought solely from ordinary funds, as explained.69Chapter 3, Halachah 13. [The rationale is] that concerning [the libations],70This refers not only to the wine libations, but to all vows for sacrifices. [Numbers 15:4] states: "The one who offers them shall offer his sacrifice." Implied is that the sacrifice must be his without having any dimension that belongs to the Most High.