Halacha
הלכה א
מִצְוַת עֲשֵׂה לַעֲשׂוֹת כָּל הָאֲשָׁמוֹת כְּמִצְוָתָן הָאֲמוּרָה בַּתּוֹרָה. וְכֵיצַד מַעֲשֵׂה הָאֲשָׁמוֹת בֵּין אָשָׁם וַדַּאי בֵּין אָשָׁם תָּלוּי. שׁוֹחֵט וְזוֹרֵק הַדָּם כְּמוֹ שֶׁבֵּאַרְנוּ. וּמַפְשִׁיט וּמוֹצִיא הָאֵימוּרִין וּמוֹלְחָן וְזוֹרְקָן עַל גַּב הָאִשִּׁים. וְאִם רָצָה לְהוֹלִיכָן בִּכְלִי מוֹלִיךְ. וּשְׁאָר בְּשָׂרָם נֶאֱכָל לְזִכְרֵי כְּהֻנָּה בָּעֲזָרָה כַּחַטָּאת:
כסף משנה
1.
It is a positive commandment to offer the guilt-offerings1Sefer HaMitzvot (positive commandment 65) and Sefer HaChinuch (mitzvah 140) include this as one of the 613 mitzvot of the Torah. according to its statutes as they are written in the Torah. How are the guilt-offerings brought? Both the definite guilt offerings2See Hilchot Shegagot, Chapter 9, for a description of the transgressions for which these sacrifices are brought. and the conditional guilt-offerings3See Hilchot Shegagot, Chapter 8, for a description of the situations which warrant bringing these sacrifices. should be slaughtered and their blood should be sprinkled on the altar, as we explained.4See Chapter 5, Halachah 2, with regard to slaughter, and Halachah 6 of that chapter with regard to sprinkling the blood on the altar. They are skinned,5As stated in Chapter 5, Halachah 18. the portions offered on the altar6The fats, the lobe of liver, and the kidneys described in Leviticus 7:3-4. are removed, salted,7For every element of a sacrifice offered on the altar must be salted (Hilchot Issurei Mizbeiach 5:11). and tossed on [the altar's] pyre. If one desires to carry [these portions] to the altar in a [sacred] utensil, he may. The remainder of the meat is eaten by males of the priestly family according to [the laws that govern the consumption of] sin-offerings.8For Leviticus 7:7 establishes an equation between the guilt-offering and the sin-offering. See also Chapter 10, Halachah 3.הלכה ב
אֲשַׁם מְצֹרָע יֵשׁ בְּקַבָּלַת דָּמוֹ שִׁנּוּי כְּמוֹ שֶׁיִּתְבָּאֵר בְּהִלְכוֹת מְחֻסְּרֵי כַּפָּרָה. וְאַף עַל פִּי כֵן שְׁאָר מַעֲשָׂיו וּזְרִיקַת דָּמוֹ עַל הַמִּזְבֵּחַ וַאֲכִילָתוֹ כִּשְׁאָר הָאֲשָׁמוֹת לְכָל דָּבָר:
כסף משנה
2.
There is a difference with regard to [the laws governing] the acceptance of the blood of the guilt offering brought by a person who had been afflicted with tzara'at,9A skin affliction similar to, but not identical to leprosy, that afflicts people, their clothes, and their homes because of spiritual inadequacies, in particular speaking lashon hara, uncomplimentary gossip (the conclusion of Hilchot Tuma'at Tzara'at). as will be explained in Hilchot Mechusrei Kapparah.10Hilchot Mechusrei Kapparah 4:2. Nevertheless, all of its other procedures, the sprinkling of its blood on the altar, and its consumption are analogous to that required for other guilt-offerings in all regards.11This sacrifice is given as an example of one of the Thirteen Principles of Biblical Exegesis taught by Rabbi Yishmael (Sifra 1:4), It describes an entity (the guilt offering brought by a person afflicted by tzara'at) that was once included in a general category (all guilt offerings), but was singled out with regard to a new stipulation (that its blood be received in a different manner). Hence the laws that apply to that general category apply to it only because there is an explicit verse (Leviticus 14:13 that returns it to the general category.הלכה ג
עֲשִׂיַּת כָּל שְׁלָמִים כְּמִצְוָתָן מִצְוַת עֲשֵׂה וְהֵן אַרְבָּעָה מִינִין. הָאֶחָד שַׁלְמֵי צִבּוּר וְהַשְּׁלֹשָׁה שַׁלְמֵי יָחִיד:
כסף משנה
3.
It is a positive commandment to offer all the peace-offerings12Sefer HaMitzvot (positive commandment 66) and Sefer HaChinuch (mitzvah 141) include this as one of the 613 mitzvot of the Torah. as commanded. There are four types: one is the communal peace-offerings13The two lambs offered on Shavuot (Leviticus 23:19 . and the [other] three are individual peace offerings.14The Radbaz emphasizes that there is a difference between peace-offerings and other sacrifices. Most of the peace-offerings are brought voluntarily, while most of the other offerings are brought due to an obligation.הלכה ד
וְכֵיצַד מַעֲשֵׂה שַׁלְמֵי צִבּוּר. שׁוֹחֵט וְזוֹרֵק הַדָּם כְּמוֹ שֶׁבֵּאַרְנוּ. וּמַפְשִׁיט וּמוֹצִיא הָאֵימוּרִים וּמוֹלְחָן וּמַקְטִירָן. וְהַשְּׁאָר נֶאֱכָל לְזִכְרֵי כְּהֻנָּה בָּעֲזָרָה כַּחַטָּאת וְכָאָשָׁם מִפְּנֵי שֶׁהֵן קָדְשֵׁי קָדָשִׁים כְּמוֹ שֶׁבֵּאַרְנוּ:
כסף משנה
4.
What is the procedure for bringing the communal peace offerings? [The sacrificial lambs] should be slaughtered and their blood should be sprinkled on the altar, as we explained.15See Chapter 5, Halachah 2, with regard to slaughter, and Halachah 6 of that chapter with regard to sprinkling the blood on the altar. They are skinned,16As stated in Chapter 5, Halachah 18. the portions offered on the altar17The fats, the lobe of liver, and the kidneys described in Leviticus 7:3-4. are removed, salted,18For every element of a sacrifice offered on the altar must be salted (Hilchot Issurei Mizbeiach 5:11). and brought to be consumed by [the altar's] pyre. The remainder [of the meat] is eaten by males of the priestly family according to [the laws that govern the consumption of] a sin-offering and a guilt-offering, for these [sacrifices] are also sacrifices of the most sacred order, as we explained.19Chapter 1, Halachah 17; Chapter 5, Halachah 3.הלכה ה
שַׁלְמֵי יָחִיד שְׁלֹשָׁה מִינִין. הָאֶחָד הוּא הַבָּא שְׁלָמִים בְּלֹא לֶחֶם כְּגוֹן שַׁלְמֵי חֲגִיגָה וְשִׂמְחָה וְזֶהוּ הַנִּקְרָא שְׁלָמִים. וְהַשֵּׁנִי שְׁלָמִים הַבָּאִים עִם הַלֶּחֶם בְּנֵדֶר אוֹ נְדָבָה וְזֶהוּ הַנִּקְרָא תּוֹדָה וְאוֹתוֹ הַלֶּחֶם נִקְרָא לֶחֶם תּוֹדָה. וְהַמִּין הַשְּׁלִישִׁי שְׁלָמִים שֶׁמַּקְרִיב הַנָּזִיר בְּיוֹם מְלֹאת נִזְרוֹ וְהֵם בָּאִים עִם לֶחֶם וְזֶהוּ הַנִּקְרָא אֵיל נָזִיר:
כסף משנה
5.
There are three types of individual peace-offerings:a) a peace-offering that is brought without bread, e.g., the festive peace-offering20Brought when making the festive pilgrimages (Hilchot Chagigah 1:1). or the peace-offering of celebration,21Additional peace-offerings brought at the time of the festive pilgrimages (ibid.). they are called peace-offerings;
b) peace-offerings brought with bread because of a vow or a pledge;22The term "vow" refers to a promise to bring a sacrifice. The term "pledge" refers to a promise to bring a particular animal as a sacrifice (Hilchot Nedarim 1:2). these are called thanksgiving offerings and the bread is called the bread of the thanksgiving offering;
c) the peace-offering brought by a nazirite on the day he completes his nazirite vow; this offering is accompanied by bread and is called the nazirite's ram.23See Hilchot Nezirut 8:1.
הלכה ו
וְכֵיצַד מַעֲשֵׂה שְׁלָשְׁתָּן. שׁוֹחֵט וְזוֹרֵק הַדָּם כְּמוֹ שֶׁבֵּאַרְנוּ. וּמַפְשִׁיט וּמוֹצִיא הָאֵימוּרִין. וְאַחַר כָּךְ מְנַתֵּחַ אֶת הַבָּשָׂר וּמַפְרִישׁ הֶחָזֶה וְשׁוֹק הַיָּמִין וְנוֹתֵן הָאֵימוּרִין עִם הֶחָזֶה וְהַשּׁוֹק עַל יְדֵי הַבְּעָלִים וְכֹהֵן מַנִּיחַ יָדוֹ תַּחַת יְדֵי הַבְּעָלִים וּמֵנִיף הַכּל לִפְנֵי ה' בַּמִּזְרָח. וְכֵן כָּל הַטָּעוּן תְּנוּפָה בַּמִּזְרָח מְנִיפִין אוֹתוֹ:
כסף משנה
6.
What is the procedure for bringing these three [types of offerings]? [The sacrificial animals] should be slaughtered and their blood should be sprinkled on the altar, as we explained.24See Chapter 5, Halachah 2, with regard to slaughter, and Halachah 6 of that chapter with regard to sprinkling the blood on the altar. They are skinned25As stated in Chapter 5, Halachah 18. and the portions offered on the altar26The fats, the lobe of liver, and the kidneys described in Leviticus 7:3-4. are removed. Afterwards, the meat is cut up and the breast and the right thigh are set aside.27Ultimately, they will be given to the priests as stated in Halachah 12. The portions to be offered together with the breast and the thigh are placed on the hands of the owners. A priest places his hands below the hands of the owner and performs tenufah28As explained in the following halachah. with all these items "before God," to the east [of the Altar].29Our translation is based on Rashi, Menachot 61a. In his Commentary to the Mishnah (Menachot 5:6), the Rambam writes: "With regard to the guilt-offering brought by a person afflicted with tzara'at..., it is written (Leviticus 14:12 : 'And tenufah should be performed with them before God.' A tradition has been received interpreting 'before God' as meaning 'in the east.'Rashi (loc. cit.) interprets this to mean that even the area to the east of the altar is considered as "before God," but the area to the west certainly warrants that description. The Rambam does not accept this understanding. His interpretation is questioned by the Kessef Mishneh and others, for the Holy of Holies was to the west of the altar. Seemingly, the closer one comes to it, the more one is "before God." Whenever there is a requirement for tenufah, it is performed to the east [of the Altar].
הלכה ז
וְכֵיצַד הוּא מֵנִיף. מוֹלִיךְ וּמֵבִיא מַעֲלֶה וּמוֹרִיד. וְאִם הָיָה הַקָּרְבָּן תּוֹדָה לוֹקֵחַ מִן הַלֶּחֶם הַבָּא עִמָּהּ אֶחָד מֵעֲשָׂרָה וּמַנִּיחוֹ עִם הֶחָזֶה וְהַשּׁוֹק וְהָאֵימוּרִים וּמֵנִיף הַכּל עַל יְדֵי הַבְּעָלִים כְּמוֹ שֶׁבֵּאַרְנוּ:
כסף משנה
7.
How is tenufah performed? [The items] are taken [to each of the directions]30The bracketed addition is based on the Rambam's Commentary to the Mishnah (Menachot 5:5). This is also the perspective of Rashi (Menachot 62a) based on our Sages' statements that this action is intended to prevent destructive winds. and returned, lifted up and brought low.31This is intended to prevent harmful dews (ibid.). If the sacrifice was a thanksgiving offering, one should be taken from each [of the four] groups of ten breads that are brought with it32See Halachot 17-22 for a description of the breads which would accompany the thanksgiving offering. and placed together with the breast, the thigh, and the portions offered on the altar. Tenufah should be performed with all of these items upon the owner's hands, as explained.33In the previous halachah.הלכה ח
וְכֵיצַד מַנִּיחָן עַל יְדֵי הַבְּעָלִים. נוֹתֵן אֶת הַחֲלָבִים עַל יְדֵי הַבְּעָלִים וְחָזֶה וְשׁוֹק לְמַעְלָה וּשְׁתֵּי הַכְּלָיוֹת וְיוֹתֶרֶת הַכָּבֵד לְמַעְלָה מֵהֶם. וְאִם יֵשׁ שָׁם לֶחֶם מַנִּיחוֹ לְמַעְלָה וּמֵנִיף הַכּל:
כסף משנה
8.
How are they placed on the owner's hands? The fats are placed on the owner's hands with the breast and the thigh above them. The two kidneys and the lobe of the liver are placed above them and if [the offering includes] bread, it is placed above them34In this way, the bread will not be spoiled through excessive contact with the meat (Radbaz). In his gloss (based on Menachot 61b), he cites exegetical reasons why the other items are placed in the order mentioned. and tenufah is performed with all these items.הלכה ט
הָיָה הַקָּרְבָּן אֵיל נָזִיר מוֹצִיא הָאֵימוּרִין וּמַפְרִישׁ חָזֶה וְשׁוֹק וּמְבַשֵּׁל שְׁאָר הָאַיִל בְּעֶזְרַת הַנָּשִׁים. וְלוֹקֵחַ הַכֹּהֵן הַזְּרֹעַ בְּשֵׁלָה מִן הָאַיִל עִם אֶחָד מֵעֲשָׂרָה מִן הַלֶּחֶם הַבָּא עִמּוֹ עִם הֶחָזֶה וְהַשּׁוֹק וְהָאֵימוּרִין וּמַנִּיחַ הַכּל עַל יְדֵי הַנָּזִיר. וְהַכֹּהֵן מַנִּיחַ יָדָיו תַּחַת יְדֵי הַבְּעָלִים וּמֵנִיף הַכּל כְּמוֹ שֶׁבֵּאַרְנוּ:
כסף משנה
9.
If the sacrifice was a nazirite's ram, [the priest] should remove the portions to be offered on the altar, set aside the breast and the thigh, and cook the remainder of the ram in the Women's Courtyard.35More particularly, as mentioned in Hilchot Beit HaBechirah 5:8, there was a chamber in the southeast portion of the Women's Courtyard set aside for this purpose. The priest takes the cooked foreleg from the ram36As commanded by Numbers 6:19. The Radbaz explains that it would appear that the foreleg would be placed above the other portions of the sacrifice, but below the bread. and one from each [of the two] groups of ten breads that are brought with it,37See Halachah 23. together with the breast, the thigh, and the portions offered on the altar and places everything on the nazirite's hands. The priest places his hands under the owner's hands and moves all [items] as we described.38In the previous two halachot.הלכה י
אֵי זֶהוּ חָזֶה כָּל הָרוֹאֶה אֶת הַקַּרְקַע לְמַעְלָה עַד הַצַּוָּאר. לְמַטָּה עַד הַכָּרֵס. וְחוֹתֵךְ עִמָּהּ שְׁתֵּי צְלָעוֹת אֵילָךְ וְאֵילָךְ. וְאֵי זֶהוּ זְרוֹעַ מִן הַפֶּרֶק שֶׁל אַרְכֻּבָּה עַד כַּף שֶׁל יָד שֶׁהֵם שְׁנֵי אֵיבָרִים מְעֹרִין זֶה בָּזֶה. וְהַזְּרוֹעַ הָאֲמוּרָה הִיא זְרוֹעַ שֶׁל יָמִין. וְשֶׁכְּנֶגְדָהּ בָּרֶגֶל הוּא הַשּׁוֹק הָאָמוּר בְּכָל מָקוֹם:
כסף משנה
10.
What is meant by the breast? The portion [of the animal's body] that faces the ground that extends from the neck until the belly. Two ribs on either side should be cut off [and given to the priest] together with it. What is meant by the foreleg? The portion from the upper-joint until the ankle joint; two limbs, one connected with the other.39An animal's foreleg is comprised of three bones. According to the Rambam, the lower two are given to the priest. See the Rambam's Commentary to the Mishnah (Chulin 10:4). Others maintain the upper two should be given to the priest. The foreleg that is mentioned refers to the right foreleg. The corresponding portion in the rear leg is the thigh that is referred to universally.הלכה יא
וְאַחַר שֶׁמְּנִיפָן מוֹלֵחַ הָאֵימוּרִין וּמַקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ. אֲבָל הֶחָזֶה וְהַשּׁוֹק נֶאֱכָל לַכֹּהֲנִים שֶׁנֶּאֱמַר (ויקרא ז לד) "כִּי אֶת חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה". וּשְׁאָר הַשְּׁלָמִים נֶאֱכָלִים לַבְּעָלִים. וְאֵין הַכֹּהֲנִים זוֹכִין בְּחָזֶה וְשׁוֹק אֶלָּא לְאַחַר הֶקְטֵר הָאֵימוּרִין:
כסף משנה
11.
After tenufah is performed with [these portions], they are offered on the pyre of the altar except for the breast and the thigh that are eaten by the priests,40See Chapter 10, Halachah 4. as [Leviticus 7:34] states: "but the breast with which tenufah was performed and the thigh that was lifted up...." The remainder of the peace-offerings are consumed by the owner.41And any - both male and female - with whom he desires to share the meat. The priests do not acquire the breast and the thigh until after the portions to be offered on the altar were placed on its pyre.42Pesachim 59b derives this law from the order in which the concepts are stated in the Torah. Similarly, the owner may not partake of his portion until that time (Hilchot Pesulei HaMukdashim 18:7).הלכה יב
וְכֵן הַלֶּחֶם שֶׁמֵּנִיף בְּתוֹדָה וּבְאֵיל נָזִיר וְהַזְּרוֹעַ הַבְּשֵׁלָה נֶאֱכָלִין לַכֹּהֲנִים. וּשְׁאָר הַלֶּחֶם עִם שְׁאָר הַבָּשָׂר נֶאֱכָל לַבְּעָלִים. וְהַלֶּחֶם שֶׁמֵּנִיף עִם הֶחָזֶה וְהַשּׁוֹק הֵם הַנִּקְרָאִין מוּרָם מִתּוֹדָה. וְהַזְּרוֹעַ בְּשֵׁלָה עִם הֶחָזֶה וְהַשּׁוֹק עִם הַלֶּחֶם שֶׁמֵּנִיף הֵם הַנִּקְרָאִין מוּרָם מֵאֵיל נָזִיר:
כסף משנה
12.
Similarly, the bread with which tenufah was performed from the thanksgiving offering and the nazirite's ram and the cooked foreleg are eaten by the priests. The remainder of the bread and the remainder of the meat are eaten by the owner. The bread with which tenufah was performed together with the breast and the thigh is referred to43See Hilchot Ma'achalot Assurot 15:21; Hilchot Bikkurim 1:15. as "the elevated portion from the thanksgiving offering." The cooked foreleg together with the breast and the thigh and the bread with which tenufah was performed are referred to as "the elevated portion from the nazirite's ram."הלכה יג
הַלֶּחֶם הַמּוּרָם מִן הַתּוֹדָה סְפֵק תְּרוּמָה הוּא. לְפִיכָךְ אֵין חַיָּבִין עָלָיו מִיתָה וְחֹמֶשׁ כִּתְרוּמָה וְאֵינוֹ מְדַמֵּעַ כִּתְרוּמָה:
כסף משנה
13.
There is an unresolved doubt whether the bread from the elevated portion of the thanksgiving offering44There is, however, no such doubt with regard to the elevated portion of the nazirite's ram (Radbaz). is categorized as terumah or not.45For Leviticus 7:14 uses the word terumah when describing this offering. Nevertheless, since we find exclusions with regard to penalties associated with terumah in other verses, it is possible that they do not apply with regard to these breads. Accordingly, Menachot 77b leaves the matter unresolved. Therefore one is not liable for death,46Hilchot Terumot 6:6. nor to repay an additional fifth, [as one is when partaking of] terumah. Nor is a mixture of it subject to the laws of dimua47As stated in Hilchot Terumot 13:1-2, in such an instance, one hundred times the amount of terumah is required before the mixture is permitted. as is a mixture of terumah.48The Radbaz and the Kessef Mishneh note that if these breads become mixed with ordinary breads, seemingly, there is a question whether a Scriptural prohibition applies and one should rule stringently. They explain that as long as there is a majority of permitted substances, the Scriptural prohibition is considered as nullified and the prohibition is only Rabbinic in origin (see Hilchot Ma'achalot Assurot 15:13). This also applies with regard to a mixture of terumah (Hilchot Terumot 14:7). Accordingly, in this instance, since it is possible that the laws of terumah are not applied to these breads, we do not impose the Rabbinic prohibition.הלכה יד
הָיָה בַּעַל הַתּוֹדָה כֹּהֵן. הֲרֵי שְׁאָר הַלֶּחֶם נֶאֱכָל לַבְּעָלִים כְּתוֹדַת יִשְׂרָאֵל. שֶׁאֵין הַלֶּחֶם הַבָּא עִם הַתּוֹדָה אוֹ עִם אֵיל נָזִיר קָרוּי מִנְחָה:
כסף משנה
14.
If the person bringing the thanksgiving offering was a priest, the remainder of the bread may be eaten by the owner like a thanksgiving offering brought by an Israelite. For the bread that accompanies a thanksgiving offering or a nazrite's ram is not called a meal offering.49As will be stated (Chapter 12, Halachah 9), in contrast to the meal offerings brought by Israelites, meal offerings brought by the priests are consumed entirely by the altar's pyre. Hence, the Rambam felt it necessary to clarify that these breads are not in that category.הלכה טו
שְׁנַיִם שֶׁהֵבִיאוּ שְׁלָמִים בְּשֻׁתָּפוּת הָאֶחָד מֵנִיף בִּרְשׁוּת חֲבֵרוֹ אֲפִלּוּ הֵם מֵאָה אֶחָד מֵנִיף עַל יְדֵי כֻּלָּן. מַה שֶּׁאֵין כֵּן בִּסְמִיכָה:
כסף משנה
15.
When two people bring a peace-offering in partnership, one should perform tenufah with the other's permission.50If the two partners would perform tenufah each one holding part of the items, neither would be performing the rite as required. If one put his hand below the hand of the other one, there would be an interposition between that person's hand and the sacrificial items. And it is also impossible for them to perform tenufah, one after the other, because the Torah speaks about tenufah, using the singular, and not tenufot, using the plural (Menachot 94a). Even if there are 100 [partners], one should perform tenufah for the sake of all of them. This does not apply with regard to semichah.51That rite must be performed by each of the partners individually (Chapter 3, Halachah 9).הלכה טז
הָיְתָה אִשָּׁה בַּעֲלַת הַקָּרְבָּן אֵינָהּ מְנִיפָה. אֲבָל הַכֹּהֵן מֵנִיף שֶׁקָּרְבָּנָהּ טָעוּן תְּנוּפָה וְהִיא פְּסוּלָה לִתְנוּפָה. וּלְעוֹלָם אֵין אִשָּׁה מְנִיפָה אֶלָּא הַסּוֹטָה וְהַנְּזִירָה בִּלְבַד כְּמוֹ שֶׁבֵּאַרְנוּ. וּתְנוּפָה קוֹדֶמֶת לְהַגָּשָׁה בְּכָל מָקוֹם:
כסף משנה
16.
When a woman is the one bringing a sacrifice, she does not perform tenufah with it. The priest must perform that rite,52The Radbaz suggests that if she is married, her husband should perform this rite on her behalf. for the sacrifice requires that tenufah be performed with it and a woman is unacceptable to perform that rite. A woman never performs tenufah except in two instances: a sotah53A woman suspected of adultery who is required to bring an offering as part of her process of atonement. and a female nazirite, as we explained.54Hilchot Sotah 3:15; Hilchot Nizirut 8:4. Tenufah should always be performed before [the elements of the sacrifice] are brought close to the altar.55Menachot 61a derives this concept from Numbers 5:25 which speaks of tenufah being performed with a sotah's offering and then of it being brought to the altar.הלכה יז
כֵּיצַד הוּא הַלֶּחֶם שֶׁמֵּבִיא עִם הַתּוֹדָה. לוֹקֵחַ עֶשְׂרִים עִשָּׂרוֹן סלֶת וְעוֹשֶׂה מֵהֶם עֲשָׂרָה עֶשְׂרוֹנִים חָמֵץ וַעֲשָׂרָה מַצָּה. הָעֲשָׂרָה שֶׁל חָמֵץ עוֹשֶׂה אוֹתָם עֶשֶׂר חַלּוֹת:
כסף משנה
17.
What is meant by the bread that is brought together with the thanksgiving offering? One should take 20 isaronim56An isaron is defined as a measure equivalent to the volume of 43 and 1/5 eggs. of fine flour. He should make ten isaronim leavened and ten unleavened. The ten that are made leaven should be made into ten loaves.הלכה יח
וְכֵיצַד מְחַמְּצָן. מֵבִיא שְׂאוֹר כְּדֵי חִמּוּצָן וְנוֹתְנוֹ לְתוֹךְ הַמִּדָּה וּמְמַלֵּא אֶת הַמִּדָּה אַף עַל פִּי שֶׁסּוֹפָהּ לִהְיוֹת חֲסֵרָה אוֹ יְתֵרָה מִפְּנֵי הַשְּׂאוֹר שֶׁפְּעָמִים יִהְיֶה עָבֶה וְקָשֶׁה וּפְעָמִים רַכָּה אֵין מַשְׁגִּיחִין אֶלָּא עַל מִדָּתָהּ עַתָּה וַהֲרֵי הוּא מוֹדֵד עִשָּׂרוֹן עִשָּׂרוֹן שְׁלָמִים. וְהָעֲשָׂרָה עֶשְׂרוֹנִים שֶׁל מַצָּה עוֹשֶׂה מֵהֶן שְׁלֹשִׁים חַלּוֹת שָׁווֹת. עֶשֶׂר חַלּוֹת מִכָּל מִין. עֶשֶׂר חַלּוֹת מַאֲפֵה תַּנּוּר. וְעֶשֶׂר חַלּוֹת רְקִיקִים. וְעֶשֶׂר חַלּוֹת מֻרְבֶּכֶת:
כסף משנה
18.
How are they made leavened? He should bring enough yeast to cause the dough to leaven and place it in the measure of an isaron. He then fills the measure. Even though ultimately, [the measure] will be lacking or excessive because of the yeast,57I.e., the space intended for the flour will be taken by the yeast. for at times [the yeast] will be thick and hard58And thus take up only a small amount of space. and at times it will be soft [and inflated],59And thus take up a lot of space. we are concerned only with its measure at the present time. Hence he should measure full isaronim.From the ten isaronim for the unleavened bread, he should make 30 loaves of the same size, ten of each [of the following three] types: ten loaves baked in an oven, ten loaves of flat-cakes, and ten loaves of fried cakes.60In his Commentary to the Mishnah (Menachot 9:3), the Rambam writes that he has found no definition for the term murbechet, but that appears to him that it implies that a large quantity of oil is used in the preparation of the cakes.
הלכה יט
וְכֵיצַד הִיא הַמֻּרְבֶּכֶת. חוֹלְטָהּ בְּרוֹתְחִין וְאוֹפֶה אוֹתָהּ מְעַט וְאַחַר כָּךְ קוֹלֶה אוֹתָהּ בְּשֶׁמֶן עַל הָאִלְפָּס וְכַיּוֹצֵא בּוֹ. כְּדֶרֶךְ שֶׁקּוֹלִין הַסֻּפְגָּנִין. וּמַרְבִּין בְּשַׁמְנָהּ. וְזֶהוּ הָרִבּוּךְ הָאָמוּר בְּכָל מָקוֹם:
כסף משנה
19.
How are the fried cakes prepared? [The cakes] should be scalded with boiling water.61See the Rambam's Commentary to the Mishnah (Challah 1:6; Menachot 9:3), where he describes how these fried cakes are made. Then they should be baked slightly and then fried in oil in a roasting pot or the like, like doughnuts and fried. A large amount of oil is used for them. This is the deep frying process mentioned in all places.הלכה כ
וּבְכַמָּה שֶׁמֶן הוּא עוֹשֶׂה הַשְּׁלֹשִׁים חַלּוֹת. בַּחֲצִי לוֹג שֶׁמֶן. וְשִׁעוּר זֶה הֲלָכָה לְמשֶׁה מִסִּינַי. רְבִיעִית מִמֶּנּוּ לִרְבוּכָה. וּשְׁמִינִית לְחַלּוֹת. וּשְׁמִינִית לִרְקִיקִין:
כסף משנה
20.
How much oil is used to prepare these 30 loaves?62Those loaves which are leavened do not require oil [the Rambam's Commentary to the Mishnah (Menachot 7:4)]. Half a log of oil.63A half a log is 172 cc. according to Shiurei Torah and 300 cc. according to Chazon Ish. This measure is a halachah communicated to Moses from Sinai. A fourth is used for the fried doughballs, an eighth for the loaves [baked in the oven], and an eighth for the wafers.64The Radbaz maintains that the measure of half a log was communicated to Moses, but the breakdown of how this measure should be used was not. Hence, after the fact, the sacrifice is not disqualified if there was some deviation.הלכה כא
הַחַלּוֹת לוֹתֵת הַסּלֶת שֶׁלָּהֶן בִּשְׁמִינִית שֶׁל שֶׁמֶן. וְאַחַר כָּךְ לָשׁ וְאוֹפֶה אוֹתָן. וְהָרְקִיקִין מוֹשְׁחָן בַּשְּׁמִינִית שֶׁלָּהֶן אַחַר אֲפִיָּתָן. וְהַכֹּהֵן לוֹקֵחַ מִן הַכּל אַרְבַּע חַלּוֹת אַחַת מִכָּל מִין וּמִין שֶׁנֶּאֱמַר (ויקרא ז יד) "אֶחָד מִכָּל קָרְבָּן":
כסף משנה
21.
With regard to the loaves [that are baked]: their flour should saturate in the eighth [of a log]. Afterwards, they should be kneaded and baked. The oil should be poured over the wafers after they have been baked.The priest takes four loaves from the entire [mixture], one of each type, as [Leviticus 7:14] states: "One from each [type], a sacrifice."
הלכה כב
וְלַחְמֵי תּוֹדָה שֶׁאָפָה אוֹתָן אַרְבַּע חַלּוֹת יָצָא. לֹא נֶאֱמַר אַרְבָּעִים אֶלָּא לְמִצְוָה. וְהוּא שֶׁיַּפְרִישׁ הַחַלָּה שֶׁלָּהֶן אַחַת מִכָּל קָרְבָּן כְּשֶׁהֵן בָּצֵק. שֶׁאֵין מַפְרִישִׁין פְּרוּסָה שֶׁנֶּאֱמַר (ויקרא ז יד) "אֶחָד מִכָּל קָרְבָּן" שֶׁלֹּא יִטּל פָּרוּס:
כסף משנה
22.
When one made [only] four loaves for the bread for the thanksgiving offering, he has fulfilled his obligation. [The Torah] mentions 40 only as [the optimum way of fulfilling] the mitzvah. [This applies] provided he separates a challah from each of the types of sacrifices while they are still dough.65Although the person desires to bake only four loaves, he must also separate one loaf of each type for the priest. This separation must be done beforehand, as the Rambam precedes to explain. Thus one tenth of each type of dough must be separated and prepared for the priest. For a piece of bread may not be separated [as a sacrificial portion].66I.e., it would not be deferential to give the priest a piece of each of the four doughs as his sacrificial portion. [This is implied by the prooftext:] "One from each [type], a sacrifice," that the priest should not receive a portion.הלכה כג
וְכֵיצַד הוּא הַלֶּחֶם הַבָּא עִם אֵיל נָזִיר. לוֹקֵחַ שִׁשָּׁה עֶשְׂרוֹנוֹת וּשְׁנֵי שְׁלִישֵׁי עִשָּׂרוֹן וְעוֹשֶׂה מֵהֶן עֶשְׂרִים חַלּוֹת שָׁווֹת וְהַכּל מַצָּה. עֲשָׂרָה רְקִיקִין מְשׁוּחִין בְּשֶׁמֶן. וְעֶשֶׂר חַלּוֹת לוֹתֵת הַסּלֶת שֶׁלָּהֶן בְּשֶׁמֶן. וְהַכּל מַאֲפֵה תַּנּוּר וְשֶׁמֶן שֶׁלָּהֶן רְבִיעִית. וְשִׁעוּר זֶה הֲלָכָה לְמשֶׁה מִסִּינַי. וְהַכֹּהֵן לוֹקֵחַ מֵהֶן שְׁתֵּי חַלּוֹת אַחַת מִכָּל מִין:
כסף משנה
23.
What is meant by the bread that is brought together with the nazirite's ram? He should take six and two thirds isaronim of flour and make 20 equal sized loaves from them. They must all be unleavened bread.67The nazirite is bringing two thirds of the unleavened bread brought in connection with a thanksgiving offering. Hence, he uses two thirds the amount of flour. Ten should be wafers with oil poured over them and ten loaves whose flour was saturated in oil. The entire amount should be baked in an oven. A fourth [of a log] of oil is used for them.68I.e., a similar amount of oil is used as is used for the corresponding loaves of the thanksgiving offering. This measure is a halachah communicated to Moses at Sinai. The priest takes two of the loaves, one from each type.69As stated in Numbers 6:19.הלכה כד
שְׁנֵי מִינֵי לֶחֶם שֶׁבְּנָזִיר וְאַרְבָּעָה מִינֵי לֶחֶם שֶׁבְּתוֹדָה מְעַכְּבִין זֶה אֶת זֶה. וּמַעֲשֵׂה הַלֶּחֶם שֶׁל שְׁנֵיהֶן חוּץ לָעֲזָרָה:
כסף משנה
24.
Each of the two types of bread [brought by] a Nazirite and the four types of bread brought for the thanksgiving offering is an absolute necessity.70I.e., if any of the types of bread are lacking, the sacrifice is unacceptable and nothing should be brought at all. The bread for both these offerings is prepared outside the Temple Courtyard.71In his gloss to the Mishnah (Menachot 3:7), Tosafot Yom Tov writes that these breads were baked in Beit Pagi, a small settlement, outside, but close to the Temple Mount.הלכה כה
כֵּיצַד מַעֲשֵׂה הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח. אַחַר שֶׁזּוֹרֵק דָּמָן כְּמוֹ שֶׁבֵּאַרְנוּ מַפְשִׁיט וּמוֹצִיא הָאֵימוּרִים וּמוֹלְחָן וּמַקְטִירָן. וּשְׁאָר בְּשַׂר הַבְּכוֹר נֶאֱכָל לַכֹּהֲנִים. וּשְׁאָר בְּשַׂר הַמַּעֲשֵׂר נֶאֱכָל לַבְּעָלִים. וּשְׁאָר הַפֶּסַח נֶאֱכָל לִמְנוּיָיו כְּהִלְכוֹתָיו כְּמוֹ שֶׁיִּתְבָּאֵר בְּהִלְכוֹת הַפֶּסַח:
כסף משנה