Halacha
הלכה א
קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בְּרֹאשׁ הַמִּזְבֵּחַ כְּאִלּוּ שְׁחָטָן בַּצָּפוֹן שֶׁנֶּאֱמַר (שמות כ כא) "וְזָבַחְתָּ עָלָיו אֶת עֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ". מְלַמֵּד שֶׁכָּל הַמִּזְבֵּחַ רָאוּי לִשְׁחִיטַת הָעוֹלָה וּשְׁחִיטַת הַשְּׁלָמִים:
כסף משנה
1.
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],1As stated in Hilchot Ma'aseh HaKorbanot 5:2, sacrifices of the most sacred order must be sacrificed in the northern portion of the Temple Courtyard. Now, the altar is located in the southern portion. Nevertheless, based on the prooftext the Rambam cites, Zevachim 85a derives that it is acceptable to slaughter these sacrificial animals on the top of the altar. as [Exodus 20:21] states: "You shall slaughter upon it2The altar. your burnt-offerings and your peace-offerings." This teaches that the entire altar is an appropriate place for the slaughter of burnt-offerings3Since it is acceptable for burnt-offerings, our Sages assumed that it was also acceptable for other sacrifices of the most-sacred order. and peace-offerings.4Peace-offerings are sacrifices of a lesser degree of sanctity which may be sacrificed anywhere in the Temple Courtyard (Hilchot Ma'aseh HaKorbanot 5:4). Nevertheless, it is necessary to state that they may be sacrificed on the top of the altar, because one might think that since there is ample space to sacrifice them, they would have to be sacrificed on the ground (Zevachim, loc. cit.; Gittin 67a).הלכה ב
עוֹלָה שֶׁשְּׁחָטָהּ בְּרֹאשׁ הַמִּזְבֵּחַ. אוֹ שֶׁשְּׁחָטָהּ לְמַטָּה וְהֶעֱלָה אוֹתָהּ לְרֹאשׁ הַמִּזְבֵּחַ. יַפְשִׁיט אוֹתָהּ וִינַתְּחֶנָּה בִּמְקוֹמָהּ. וּמוֹרִיד הַקְּרָבַיִם וּמְדִיחָן לְמַטָּה. וְחוֹזֵר וּמַעֲלֶה אוֹתָן וּמוֹרִיד הָעוֹר וְנוֹתְנוֹ לַכֹּהֲנִים:
כסף משנה
2.
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 below5For it is not respectful to clean out the wastes on the top of the altar. and then brought back [to the top of the altar]. The skin should be taken down and given to the priests.6See Hilchot Ma'aseh HaKorbanot 5:19.הלכה ג
וְכֵן זְבָחִים שְׁחוּטִים שֶׁעָלוּ לְגַבֵּי הַמִּזְבֵּחַ. מַפְשִׁיטָן וּמְנַתְּחָן בִּמְקוֹמָן וּמוֹרִיד הַקְּרָבַיִם וּמְדִיחָן בְּמַיִם וְחוֹזֵר וּמַעֲלֶה אוֹתָן וּמוֹרִיד אֶת הָעוֹר וְאֶת הַבָּשָׂר וְנוֹתְנוֹ לַבְּעָלִים וְחוֹזֵר וּמַקְטִיר אֶת הַשְּׁאָר. וּמִפְּנֵי מָה לֹא יוֹרִיד הַכּל אֶלָּא יַפְשִׁיט וִינַתֵּחַ בְּרֹאשׁ הַמִּזְבֵּחַ. שֶׁכָּל הָרָאוּי לָאִשִּׁים אִם עָלָה לְרֹאשׁ הַמִּזְבֵּחַ לֹא יֵרֵד. שֶׁנֶּאֱמַר (שמות כט לז) "כָּל הַנֹּגֵעַ בַּמִּזְבֵּחַ יִקְדָּשׁ". יָכוֹל אַף עַל פִּי שֶׁאֵינוֹ רָאוּי. תַּלְמוּד לוֹמַר (ויקרא ו ב) "הִיא הָעלָה עַל מוֹקְדָה". מָה עוֹלָה שֶׁהִיא רְאוּיָה לָאִשִּׁים אִם עָלְתָה לֹא תֵּרֵד אַף כָּל הָרָאוּי לָאִשִּׁים אִם עָלָה לֹא יֵרֵד:
כסף משנה
3.
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 pyre7This refers to an entity like the carcass of a sacrifice which in its present state is not fit to be offered on the altar, but is not lacking any great tasks like slaughter. if it was brought up to the top of the altar should not be taken down,8This general principle (stated in Zevachim 9:1) is the subject of discussion in the following halachot. 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 pyre9But only an article that is fit to be consumed by the fires. if it is brought up, it should not be brought down.
הלכה ד
עוֹלָה שֶׁהֶעֱלָהּ חַיָּה לְרֹאשׁ הַמִּזְבֵּחַ תֵּרֵד שֶׁעֲדַיִן אֵינָהּ רְאוּיָה:
כסף משנה
4.
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].הלכה ה
וְכֵן קֹמֶץ הַמִּנְחָה שֶׁלֹּא נִתְקַדֵּשׁ בִּכְלִי שָׁרֵת. וְכָל אִסּוּרֵי הַמִּזְבֵּחַ שֶׁעָלוּ יֵרְדוּ לְפִי שֶׁאֵינָן רְאוּיִין מִתְּחִלָּתָן:
כסף משנה
5.
Similarly, a handful of meal from a meal-offering that was not consecrated in a sacred vessel10Unless a meal offering is consecrated in a sacred vessel, it is unacceptable. and all entities that are forbidden to be offered on the altar11Animals forbidden to be sacrificed, e.g., one that was worshipped, one that is treifah, or one which killed a person or the like. See Hilchot Issurei Mizbeiach 3:11.The commentaries question why the Rambam does not mention animals with disqualifying physical blemishes. In his Commentary to the Mishnah (Zevachim 9:3) he rules that even if they were brought to the top of the altar, they should be brought down. And if the Rambam changed his mind, it would have been appropriate to say so explicitly. Nevertheless, it is possible to explain that such animals are also included in the general category of "entities forbidden to be offered on the altar," as stated in Hilchot Issurei Mizbeiach, loc. cit..should 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].12The leniency that every entity brought up to the altar should be offered upon it applies only to entities that were disqualified after having been fit to be offered upon it. As our Sages taught (Zevachim 84a; see Halachah 8) whenever an entity was disqualified in the Temple, if it was brought to the top of the altar, it should be offered. In this instance, these substances were never fit to be offered on the altar's pyre.
הלכה ו
וְכֵן בֶּהֱמַת קָדָשִׁים שֶׁנִּשְׁחֲטָה בַּלַּיְלָה אוֹ נִשְׁפַּךְ דָּמָהּ אוֹ שֶׁיָּצָאת חוּץ לָעֲזָרָה אִם עָלְתָה תֵּרֵד:
כסף משנה
6.
Similarly, when a consecrated animal was slaughtered at night, its blood was spilled, or its [blood]13This addition is obvious from a comparison to the following halachah. was taken out of the Temple Courtyard, if it was taken up [to the altar's top], it should be taken down.14Even though it was disqualified in the Temple, nevertheless, it was disqualified before the time its meat and/or fats and organs were to be offered on the altar's pyre (see Zevachim 84a,b).הלכה ז
אֲבָל קָדָשִׁים שֶׁלָּנוּ אוֹ שֶׁלָּן הַדָּם אוֹ הַבָּשָׂר אוֹ הָאֵימוּרִים. וְזֶבַח שֶׁיָּצָא חוּץ לָעֲזָרָה. אוֹ שֶׁנִּטְמָא אוֹ נִפְסַל בְּמַחְשֶׁבֶת הַזְּמַן אוֹ בְּמַחְשֶׁבֶת מָקוֹם אוֹ בְּמַחְשֶׁבֶת שִׁנּוּי. אוֹ שֶׁקִּבְּלוּ הַטְּמֵאִים וְזָרְקוּ אֶת דָּמוֹ הוֹאִיל וּרְאוּיִין בַּעֲבוֹדַת קָרְבָּן הַבָּא בְּטֻמְאָה. וְשֶׁנָּתַן דָּמוֹ חוּץ לִמְקוֹמוֹ אוֹ קָדְשֵׁי קָדָשִׁים שֶׁנִּשְׁחֲטוּ בַּדָּרוֹם אוֹ שֶׁנִּתְקַבֵּל דָּמָם בַּדָּרוֹם. אַף עַל פִּי שֶׁכָּל אֵלּוּ פְּסוּלִים אִם עָלוּ לְרֹאשׁ הַמִּזְבֵּחַ לֹא יֵרְדוּ:
כסף משנה
7.
[Different rules apply] if, by contrast, sacrificial animals were left overnight - whether their blood, their meat, or their fats and organs were left overnight;15Once blood is left past sunset, it is disqualified (Hilchot Ma'aseh HaKorbanot 4:1) and if the meat of a burnt-offering is left overnight, it is disqualified (ibid.:2). Nevertheless, since the meat of a peace-offering is acceptable if left overnight, this is not a serious enough disqualifying factor to prevent these entities from being offered on the altar's pyre (Kessef Mishneh).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;16See Chapters 13-18 with regard to these factors.
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;17See Hilchot Bi'at HaMikdash 4:10-12.
when the blood was presented in an improper place;18In which instance, after the fact, in many instances, the sacrifice is acceptable, as stated in Chapter 2.
or sacrifices of the most sacred order were slaughtered in the southern portion of the Temple Courtyard or their blood was received there.19Rather than in the north as required (Hilchot Ma'aseh HaKorbanot 5:2).
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.
הלכה ח
כָּל שֶׁפִּסּוּלוֹ בַּקֹּדֶשׁ הַקֹּדֶשׁ מְקַבְּלוֹ. וּכְשֵׁם שֶׁאִם עָלוּ לֹא יֵרְדוּ כָּךְ אִם יָרְדוּ לֹא יַעֲלוּ שְׁנִיָּה שֶׁהֲרֵי פְּסוּלִין הֵם:
כסף משנה
8.
[This is the general principle:] Whenever an entity is disqualified in the Temple Courtyard,20Our translation is based on Rashi's commentary, Zevachim 84a. the holiness [of the altar] accepts it.21After the fact, as stated above. 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.הלכה ט
וְאִם מָשְׁלָה בָּהֶם הָאוּר אַף עַל פִּי שֶׁיָּרְדוּ יַעֲלוּ שְׁנִיָּה וְיַשְׁלִים הַקְטָרָתָן:
כסף משנה
9.
If the [altar's] fire took hold of them22See Chapter 18, Halachah 21, where the Rambam speaks of the fire taking hold of the majority of the entity. Seemingly, that concept would apply here as well. [before they were brought down from the altar], they should be brought up again [so that] they will be consumed by its fire.הלכה י
קֹמֶץ שֶׁנִּתְפַּגֵּל וּמִקְצָתוֹ בָּאָרֶץ וּמִקְצָתוֹ מָשְׁלָה בּוֹ הָאוּר יַעֲלֶה כֻּלּוֹ:
כסף משנה
10.
When the handful of meal [from the meal-offering] becomes disqualified as piggul,23See Chapter 13, Halachah 1, for a definition of this term. 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].24For the handful of meal is considered as an integral entity.הלכה יא
אֵיבָרִים וַחֲלָבִים וּקְמָצִים שֶׁלָּנוּ בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ כְּאִלּוּ לָנוּ בָּעֲזָרָה וְאִם יָרְדוּ לֹא יַעֲלוּ. אֲבָל אִם לֹא יָרְדוּ מַקְטִירִין אוֹתָן לְעוֹלָם:
כסף משנה
11.
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.25I.e., they are disqualified. Nevertheless, they should be offered on the altar's pyre, because they are on the top of the altar. 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.הלכה יב
וַאֲוִיר מִזְבֵּחַ כְּמִזְבֵּחַ. וְאֵימוּרֵי קָדָשִׁים קַלִּים שֶׁהֶעֱלָן קֹדֶם זְרִיקַת דָּמִים לֹא יֵרְדוּ. שֶׁהֲרֵי נַעֲשָׂה לַחְמוֹ שֶׁל מִזְבֵּחַ:
כסף משנה
12.
The open space above the altar is considered as the altar.26Thus even if the disqualified sacrificial entities were not placed down on the altar, but held by a person standing on the altar, the above concepts apply (see Zevachim 88a). Rav Yosef Corcus notes that the Talmud mentions also a situation where a person is standing in the Temple Courtyard and holds a disqualified sacrificial entity over the altar with a pole. The Kessef Mishneh explains that since the Talmud does not reach a final decision whether such an entity should be offered on the altar's pyre or not, because of the doubt, they should not be taken down from above the altar. When one brought the fats and the organs of sacrifices of a lesser degree of sanctity27Certainly, this applies to the fats and the organs of sacrifices of the most sacred order (Kessef Mishneh). up [to the altar] before their blood was poured on the altar,28Instead of afterwards, as required. they should not be taken down, because they have become "the food of the altar."הלכה יג
הִפְרִישׁ שְׁנֵי אֲשָׁמוֹת לְאַחֲרָיוּת וְשָׁחַט אֶת שְׁנֵיהֶם וְקָדַם וְהֶעֱלָה אֵימוּרִים שֶׁל אֶחָד מֵהֶם קֹדֶם זְרִיקָה הֲרֵי אֵלּוּ יֵרְדוּ:
כסף משנה
13.
[The following law applies when a person] sets aside two [animals for] a guilt-offering,29Or two sin-offerings (Kessef Mishneh). one intended to serve as surety for the other.30I.e., if one was lost, the other would be sacrificed (Rashi, Meilah 7a). 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.31The blood of the second animal should be cast on the altar and then its fats and organs offered. Since two animals were slaughtered and one offering can be carried out in a perfectly desirable manner, that is preferable to performing the offering in a manner that is effective only after the fact. Since the second animal will be offered in an effective manner, the blood of the first should not be cast on the altar. And since its blood should not be cast on the altar, the fat and the organs should not be offered on the altar's pyre (ibid.).הלכה יד
הַזֶּבַח הַפָּסוּל וְהַנְּסָכִים הַפְּסוּלִים שֶׁעָלוּ לַמִּזְבֵּחַ. הַזֶּבַח לֹא יֵרֵד כְּמוֹ שֶׁבֵּאַרְנוּ מִפְּנֵי שֶׁהוּא רָאוּי לָאִשִּׁים. וְהַנְּסָכִים יֵרְדוּ. וְכֵן נְסָכִים הַבָּאִים בִּפְנֵי עַצְמָן שֶׁנִּפְסְלוּ וְעָלוּ יֵרְדוּ:
כסף משנה
14.
When an unacceptable sacrifice and unacceptable wine libations32This clause is speaking about wine libations that were brought as accompanying offerings for a sacrifice. 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.33This follows the opinion of Rabbi Yehoshua in Zevachim 9:1, who maintains that for a disqualified entity to be offered on the altar, it must be fit for the altar's pyre and wine libations are poured over the altar and not on its pyre. Similarly, when wine libations are brought independently and they were disqualified and brought to the top of the altar, they should be taken down.הלכה טו
עוֹף שֶׁמְּלָקוֹ זָר וְעָלָה לֹא יֵרֵד. וְקֹמֶץ הַמִּנְחָה שֶׁקְּמָצוֹ וְעָלָה יֵרֵד. אַף עַל פִּי שֶׁזֶּה פָּסוּל וְזֶה פָּסוּל זֶה כְּאִלּוּ לֹא נִתְקַדֵּשׁ כְּלָל. וְאֶחָד הַזָּר וְאֶחָד שְׁאָר הַפְּסוּלִים:
כסף משנה
15.
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.34The rationale is that in the era when sacrifices could be brought on individual altars (see the notes to Hilchot Beit HaBechirah 1:1), it was possible for a non-priest to perform melikah on a fowl that was offered as a sacrifice. Hence, even after the Temple was built, when a non-priest performs melikah on a fowl, that act is significant enough to endow with holiness to the extent that if the fowl is brought to the top of the altar, it should be offered on the pyre (Zevachim 69a). 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.35One might ask: Why isn't the handful of meal acceptable? When offerings were brought on an individual altar, a handful of meal could also be separated by a non-priest. In resolution, however, it is explained that in the Temple, the handful of meal was afterwards placed in a sacred utensil (Hilchot Ma'aseh HaKorbanot 13:12) and then offered on the altar and such service was not performed by a non-priest on an individual altar (Zevachim, loc. cit.). [These laws apply to] a non-priest as well as to anyone else who is disqualified [from performing sacrificial service].36E.g., a priest with a disqualifying physical deformity; one who is intoxicated; one in the state of severe onein mourning (see Hilchot Issurei Bi'ah).הלכה טז
וְאֵלּוּ אִם יַעֲלוּ יֵרְדוּ. כָּל שֶׁאֵינוֹ רָאוּי לָאִשִּׁים. בְּשַׂר קָדְשֵׁי קָדָשִׁים וּבְשַׂר קָדָשִׁים קַלִּים. מוֹתַר הָעֹמֶר וּשְׁיָרֵי מְנָחוֹת וּשְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים וְהַקְּטֹרֶת. וְצֶמֶר שֶׁבְּרָאשֵׁי כְּבָשִׂים וְשֵׂעָר שֶׁבִּזְקַן הַתְּיָשִׁים וְהָעֲצָמוֹת וְהַגִּידִים. וְהַקַּרְנַיִם וְהַטְּלָפַיִם בִּזְמַן שֶׁאֵינָן מְחֻבָּרִים אִם עָלוּ יֵרְדוּ:
כסף משנה
16.
The following, however, should be taken down [even though] they were brought up to the top of the altar, anything that is not fit37I.e., halachically not fit to be offered, but either eaten, offered on the inner altar, or discarded. 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,38The meat of these sacrifices should not be offered on the altar, but rather eaten by the priests and, with regard to sacrifices of a lesser degree of sanctity, the owners. the remainder of the omer, the remainder of the meal-offerings,39After a handful of meal is taken from the omer and the meal-offerings, the remainder should not be offered on the altar, but eaten by the priests. the two breads [offered on Shavuot], the showbread,40These breads are eaten by the priests. the incense offering,41This is not fit to be offered on the pyre of the outer altar, but instead, on coals on the inner altar. 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].42Once these entities are separated from an animal's body, they should be discarded rather than offered on the altar's pyre. See Hilchot Ma'aseh HaKorbanot 6:2. [In all these instances,] if [these entities] were brought to the top [of the altar], they should be brought down.הלכה יז
קֹמֶץ שֶׁמִּצָּה שַׁמְנוֹ עַל הָעֶצֶם וְיָרַד הָעֶצֶם יַחֲזִירוֹ. שֶׁהַדָּבָר סָפֵק שֶׁמָּא חִבּוּרֵי עוֹלִין כְּעוֹלִין הֵם חֲשׁוּבִין:
כסף משנה
17.
If some of the oil from the handful of meal was squeezed out on a bone43The Rambam's ruling is derived from the version of Menachot 23a in his possession. Ra'avad, Rashi, as well as the standard published text of that passage follow a different version which reads eitzim, wood, rather than etzem,, bone. [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]44The oil is the entity that should be returned to the altar and the bone is the entity attached to it (Rav Yosef Corcus). Although on its own accord, the bone should not be returned to the altar as stated in the previous halachah, since it is attached to the oil, it should be returned, lest this be considered as treating sacred articles with disdain (Kessef Mishneh). are considered as if they should be brought up as well.הלכה יח
מִזְבֵּחַ הַפְּנִימִי מְקַדֵּשׁ פְּסוּלִים בֵּין רְאוּיִין לוֹ בֵּין שֶׁאֵינָן רְאוּיִין לוֹ. אֲבָל מִזְבֵּחַ הַחִיצוֹן אֵינוֹ מְקַדֵּשׁ אֶלָּא פְּסוּלִין הָרְאוּיִין לוֹ כְּמוֹ שֶׁבֵּאַרְנוּ. כֵּיצַד. מִזְבֵּחַ הַחִיצוֹן שֶׁעָלוּ לוֹ זְבָחִים שֶׁנִּפְסְלוּ לֹא יֵרְדוּ. עָלְתָה לוֹ קְטֹרֶת זָרָה תֵּרֵד שֶׁאֵין הַקְּטֹרֶת זָרָה רְאוּיָה לַמִּזְבֵּחַ הַחִיצוֹן. אֲבָל מִזְבֵּחַ הַפְּנִימִי שֶׁעָלָה לוֹ קֹמֶץ מִנְחָה בֵּין כָּשֵׁר בֵּין פָּסוּל לֹא יֵרֵד. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. כְּשֵׁם שֶׁהַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ כָּךְ הַכֶּבֶשׁ וּשְׁאָר כְּלֵי הַשָּׁרֵת מְקַדְּשִׁין אֶת הָרָאוּי לָהֶם שֶׁהֲרֵי נֶאֱמַר בַּכֵּלִים (שמות ל כט) "כָּל הַנֹּגֵעַ בָּהֶם יִקְדָּשׁ". מִשֶּׁיַּגִּיעַ לַכֶּבֶשׁ דָּבָר הָרָאוּי לוֹ לֹא יֵרֵד וְאַף עַל פִּי שֶׁנִּפְסַל. וְכֵן כְּשֶׁיַּגִּיעַ לִכְלִי שָׁרֵת כָּל דָּבָר הָרָאוּי לוֹ מִתְקַדֵּשׁ וְלֹא יִפָּדֶה לְעוֹלָם וְאַף עַל פִּי שֶׁנִּפְסַל כְּמוֹ שֶׁבֵּאַרְנוּ בְּאִסּוּרֵי הַמִּזְבֵּחַ:
כסף משנה
18.
The inner altar sanctifies unacceptable entities whether they are fit for it or not fit for it,45The inner altar has an added measure of holiness, because it was anointed and thus is comparable to a sacred vessel (Rashi, Zevachim 23b). but the outer altar only sanctifies unacceptable entities that are fit for it, as we explained.46See Halachah 16.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 offering47This includes all incense offerings, because no incense offerings are ever offered on the outer altar. 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.48Instead, it should be offered on the altar's pyre. 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.49Hilchot Issurei Mizbeiach 6:4-5.
הלכה יט
אֵין כְּלֵי הַלַּח מְקַדְּשׁוֹת אֶת הַיָּבֵשׁ. וְלֹא כְּלֵי הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַלַּח. בַּמֶּה דְּבָרִים אֲמוּרִים בְּמִדּוֹת הַלַּח וְהַיָּבֵשׁ שֶׁהָיוּ בַּמִּקְדָּשׁ כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת כְּלֵי הַמִּקְדָּשׁ. אֲבָל הַמִּזְרָקוֹת מְקַדְּשׁוֹת הַלַּח וְהַיָּבֵשׁ. וּכְלֵי שָׁרֵת מְקַדְּשִׁין דַּם הַפָּסוּל לִקָּרֵב:
כסף משנה
19.
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.50Hilchot K'lei Hamikdash 1:16-17. The rationale is that these vessels were anointed only for the sake of measuring and only for measuring the particular types of substances - liquids or solids - intended for them. Receptacles,51The receptacles used to receive the blood from the sacrificial animal and then cast it on the altar. by contrast, consecrate both liquids and solids.52Since they were anointed to serve as receptacles, they consecrate anything placed inside of them. Sacred utensils sanctify blood that was disqualified and cause it to be offered [on the altar].
הלכה כ
כָּל כְּלֵי הַשָּׁרֵת אֵין מְקַדְּשִׁין אֶלָּא בַּמִּקְדָּשׁ וְאֵין מְקַדְּשִׁין אֶלָּא מִדַּעַת וְאֵין מְקַדְּשִׁין אֶלָּא מִתּוֹכָן וְאֵין מְקַדְּשִׁין אֶלָּא שְׁלֵמִים. נִקְּבוּ אִם עוֹשִׂין מֵעֵין מְלַאכְתָּן שֶׁהָיוּ עוֹשִׂין וְהֵם שְׁלֵמִים מְקַדְּשִׁין וְאִם לָאו אֵין מְקַדְּשִׁין. וְאֵין מְקַדְּשִׁין אֶלָּא מְלֵאִין. אֲבָל הַמִּדּוֹת אֵין מְקַדְּשׁוֹת חֲסֵרוֹת אֶלָּא אִם דַּעְתּוֹ לְמַלְּאוֹתָן. וְאִם אֵין דַּעְתּוֹ לְמַלְּאוֹתָן מְקַדְּשׁוֹת לְהִפָּסֵל אֲבָל לֹא לִקָּרֵב:
כסף משנה
20.
Sacred vessels only consecrate [entities] in the Temple.53If, by contrast, an entity is placed within a sacred vessel outside the Temple Courtyard, it is not consecrated. Also, they only consecrate [entities placed in them] willfully,54And not something that fell in accidentally. from their insides,55If, however, solids are piled up over the edges of a sacred container, they are not consecrated. Note the apparent contrast to Hilchot K'lei HaMikdash 1:19 which states that liquid measures consecrate the overflow that drips down their sides. 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,56I.e., the hole prevents them from being used as a container. 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,57I.e., if they remained overnight or were taken out of the Temple Courtyard. but not to have them offered.58This refers to offerings of flour and the like. As mentioned in the previous halachah, blood that is placed in such utensils is sanctified to be offered on the altar.
הלכה כא
כְּלֵי שָׁרֵת מְקַדְּשִׁין שֶׁלֹּא בִּזְמַנָּן לְהִפָּסֵל אֲבָל לֹא לְהִקָּרֵב. כֵּיצַד. דָּבָר שֶׁמִּצְוָתוֹ בַּיּוֹם שֶׁנִּתְקַדֵּשׁ בִּכְלִי שָׁרֵת בַּלַּיְלָה נִפְסַל וְיִשָּׂרֵף. אֲבָל אֵינוֹ קָרֵב. כְּגוֹן שֶׁקָּמַץ מִנְחָה בַּלַּיְלָה וְנָתַן קֻמְצָהּ לִכְלִי שָׁרֵת הֲרֵי זוֹ נִשְׂרֶפֶת:
כסף משנה
21.
[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.59I.e., placing it in the sacred utensil is significant - for if it was not significant, it would not have been disqualified, and would have been able to be used on the following day. It should be burnt,60As are sacred entities which became disqualified. 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.
הלכה כב
מִזְבֵּחַ שֶׁנִּפְגַּם נִפְסְלוּ כָּל הַקָּדָשִׁים שֶׁהָיוּ שָׁם שְׁחוּטִין בַּמִּקְדָּשׁ שֶׁעֲדַיִן לֹא נִזְרַק דָּמָם. שֶׁהֲרֵי אֵין שָׁם מִזְבֵּחַ לִזְרֹק עָלָיו וְנֶאֱמַר (שמות כ כא) "וְזָבַחְתָּ עָלָיו אֶת עלֹתֶיךָ וְאֶת שְׁלָמֶיךָ" כְּלוֹמַר תִּזְבַּח וְהוּא עוֹמֵד בְּתִקּוּנוֹ לֹא פָּגוּם:
כסף משנה
22.
When an altar became damaged,61The square of the altar must be totally intact, even a slight chip disqualifies it, as stated in Hilchot Beit HaBechirah 1:14-16; 2:18. 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.62Even if the altar is repaired before sunset, the blood of these sacrifices should not be cast upon it. Since at the outset, the altar was fit to have their blood cast upon it and then there was a time when that service could not be performed, the blood is disqualified forever. 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.הלכה כג
אֲבָל קָדָשִׁים חַיִּים שֶׁהָיוּ שָׁם בָּעֲזָרָה כְּשֶׁנִּפְגַּם לֹא נִפְסְלוּ. אֶלָּא כְּשֶׁיִּבָּנֶה הַמִּזְבֵּחַ יִקָּרְבוּ שֶׁאֵין בַּעֲלֵי חַיִּים נִדְחִין:
כסף משנה
23.
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.63This is a concept that applies in many different contexts of the laws concerning the consecration of animals. See Chapter 4, Halachah 24; Chapter 6, Halachah 1; Hilchot Ma'aseh HaKorbanot 15:4; et al.As mentioned in the notes to Hilchot Avodat Yom HaKippurim 4:15, this represents a reversal of the Rambam's initial position on the matter.
הלכה כד
הִקְדִּישׁ בְּהֵמוֹת עַד שֶׁלֹּא נִבְנָה הַמִּזְבֵּחַ. כְּשֶׁיִּבָּנֶה מַקְרִיבִין אוֹתָן שֶׁהַדָּחוּי מֵעִקָּרוֹ אֵינוֹ דָּחוּי:
כסף משנה
24.
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.הלכה כה
וְכֵן אֵין אוֹכְלִין קָדָשִׁים וְהַמִּזְבֵּחַ פָּגוּם. שֶׁנֶּאֱמַר (ויקרא י יב) "וְאִכְלוּהָ מַצּוֹת אֵצֶל הַמִּזְבֵּחַ". וְהוּא הַדִּין לְקָדָשִׁים קַלִּים שֶׁאֵין אוֹכְלִין אוֹתָן בִּירוּשָׁלַיִם וְהַמִּזְבֵּחַ פָּגוּם עַד שֶׁיִּבָּנֶה:
כסף משנה