It is a positive commandment to offer the guilt-offerings¹ (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 offerings², Chapter 9, for a description of the transgressions for which these sacrifices are brought. and the conditional guilt-offerings³, 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.⁴ They are skinned,⁵ the portions offered on the altar⁶ are removed, salted,⁷ 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.⁸

footnotes: ¹ Sefer HaMitzvot ² See Hilchot Shegagot ³ See Hilchot Shegagot ⁴ See Chapter 5, Halachah 2, with regard to slaughter, and Halachah 6 of that chapter with regard to sprinkling the blood on the altar. ⁵ As stated in Chapter 5, Halachah 18. ⁶ The fats, the lobe of liver, and the kidneys described in Leviticus 7:3-4. ⁷ For every element of a sacrifice offered on the altar must be salted (Hilchot Issurei Mizbeiach ⁸ For Leviticus 7:7 establishes an equation between the guilt-offering and the sin-offering. See also Chapter 10, Halachah 3.

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,⁹, uncomplimentary gossip (the conclusion of Hilchot Tuma'at Tzara'at). as will be explained in Hilchot Mechusrei Kapparah.¹⁰ 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.¹¹ 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.

footnotes: ⁹ A 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 ¹⁰ Hilchot Mechusrei Kapparah ¹¹ This sacrifice is given as an example of one of the Thirteen Principles of Biblical Exegesis taught by Rabbi Yishmael (Sifra

It is a positive commandment to offer all the peace-offerings¹² (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-offerings¹³ and the [other] three are individual peace offerings.¹⁴

footnotes: ¹² Sefer HaMitzvot ¹³ The two lambs offered on Shavuot (Leviticus 23:19 . ¹⁴ The 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.

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.¹⁵ They are skinned,¹⁶ the portions offered on the altar¹⁷ are removed, salted,¹⁸ 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.¹⁹

footnotes: ¹⁵ See Chapter 5, Halachah 2, with regard to slaughter, and Halachah 6 of that chapter with regard to sprinkling the blood on the altar. ¹⁶ As stated in Chapter 5, Halachah 18. ¹⁷ The fats, the lobe of liver, and the kidneys described in Leviticus 7:3-4. ¹⁸ For every element of a sacrifice offered on the altar must be salted (Hilchot Issurei Mizbeiach ¹⁹ Chapter 1, Halachah 17; Chapter 5, Halachah 3.

There are three types of individual peace-offerings: a) a peace-offering that is brought without bread, e.g., the festive peace-offering²⁰ 1:1). or the peace-offering of celebration,²¹). they are called peace-offerings; b) peace-offerings brought with bread because of a vow or a pledge;²² 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.²³ 8:1.

footnotes: ²⁰ Brought when making the festive pilgrimages (Hilchot Chagigah ²¹ Additional peace-offerings brought at the time of the festive pilgrimages (ibid. ²² The 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 ²³ See Hilchot Nezirut

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.²⁴ They are skinned²⁵ and the portions offered on the altar²⁶ are removed. Afterwards, the meat is cut up and the breast and the right thigh are set aside.²⁷ 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 tenufah²⁸ with all these items "before God," to the east [of the Altar].²⁹ 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].

footnotes: ²⁴ See Chapter 5, Halachah 2, with regard to slaughter, and Halachah 6 of that chapter with regard to sprinkling the blood on the altar. ²⁵ As stated in Chapter 5, Halachah 18. ²⁶ The fats, the lobe of liver, and the kidneys described in Leviticus 7:3-4. ²⁷ Ultimately, they will be given to the priests as stated in Halachah 12. ²⁸ As explained in the following halachah. ²⁹ Our translation is based on Rashi, Menachot

How is tenufah performed? [The items] are taken [to each of the directions]³⁰ 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.³¹). If the sacrifice was a thanksgiving offering, one should be taken from each [of the four] groups of ten breads that are brought with it³² 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.³³

footnotes: ³⁰ The bracketed addition is based on the Rambam's Commentary to the Mishnah (Menachot ³¹ This is intended to prevent harmful dews (ibid. ³² See Halachot 17-22 for a description of the breads which would accompany the thanksgiving offering. ³³ In the previous halachah.

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 them³⁴ 61b), he cites exegetical reasons why the other items are placed in the order mentioned. and tenufah is performed with all these items.

footnotes: ³⁴ In this way, the bread will not be spoiled through excessive contact with the meat (Radbaz). In his gloss (based on Menachot

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.³⁵ 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 ram³⁶ and one from each [of the two] groups of ten breads that are brought with it,³⁷ 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.³⁸

footnotes: ³⁵ More particularly, as mentioned in Hilchot Beit HaBechirah ³⁶ As 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. ³⁷ See Halachah 23. ³⁸ In the previous two halachot.

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.³⁹ 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.

footnotes: ³⁹ An 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

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,⁴⁰ 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.⁴¹ 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.⁴² 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).

footnotes: ⁴⁰ See Chapter 10, Halachah 4. ⁴¹ And any - both male and female - with whom he desires to share the meat. ⁴² Pesachim

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 to⁴³ 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."

footnotes: ⁴³ See Hilchot Ma'achalot Assurot

There is an unresolved doubt whether the bread from the elevated portion of the thanksgiving offering⁴⁴ is categorized as terumah or not.⁴⁵ 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,⁴⁶ 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 dimua⁴⁷ 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.⁴⁸ 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.

footnotes: ⁴⁴ There is, however, no such doubt with regard to the elevated portion of the nazirite's ram (Radbaz). ⁴⁵ For Leviticus 7:14 uses the word terumah ⁴⁶ Hilchot Terumot ⁴⁷ As stated in Hilchot Terumot ⁴⁸ The Radbaz and the Kessef Mishneh

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.⁴⁹

footnotes: ⁴⁹ As 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.

When two people bring a peace-offering in partnership, one should perform tenufah with the other's permission.⁵⁰ 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.⁵¹

footnotes: ⁵⁰ If the two partners would perform tenufah ⁵¹ That rite must be performed by each of the partners individually (Chapter 3, Halachah 9).

When a woman is the one bringing a sacrifice, she does not perform tenufah with it. The priest must perform that rite,⁵² 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 sotah⁵³ and a female nazirite, as we explained.⁵⁴ 3:15; Hilchot Nizirut 8:4. Tenufah should always be performed before [the elements of the sacrifice] are brought close to the altar.⁵⁵ 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.

footnotes: ⁵² The Radbaz suggests that if she is married, her husband should perform this rite on her behalf. ⁵³ A woman suspected of adultery who is required to bring an offering as part of her process of atonement. ⁵⁴ Hilchot Sotah ⁵⁵ Menachot

What is meant by the bread that is brought together with the thanksgiving offering? One should take 20 isaronim⁵⁶ 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.

footnotes: ⁵⁶ An isaron

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,⁵⁷ for at times [the yeast] will be thick and hard⁵⁸ and at times it will be soft [and inflated],⁵⁹ 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.⁶⁰ 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.

footnotes: ⁵⁷ I.e., the space intended for the flour will be taken by the yeast. ⁵⁸ And thus take up only a small amount of space. ⁵⁹ And thus take up a lot of space. ⁶⁰ In his Commentary to the Mishnah (Menachot

How are the fried cakes prepared? [The cakes] should be scalded with boiling water.⁶¹ 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.

footnotes: ⁶¹ See the Rambam's Commentary to the Mishnah (Challah

How much oil is used to prepare these 30 loaves?⁶² 7:4)]. Half a log of oil.⁶³ 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.⁶⁴ 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.

footnotes: ⁶² Those loaves which are leavened do not require oil [the Rambam's Commentary to the Mishnah (Menachot ⁶³ A half a log ⁶⁴ The Radbaz maintains that the measure of half a log

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."

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.⁶⁵ For a piece of bread may not be separated [as a sacrificial portion].⁶⁶ [This is implied by the prooftext:] "One from each [type], a sacrifice," that the priest should not receive a portion.

footnotes: ⁶⁵ Although 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. ⁶⁶ I.e., it would not be deferential to give the priest a piece of each of the four doughs as his sacrificial portion.

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.⁶⁷ 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.⁶⁸ This measure is a halachah communicated to Moses at Sinai. The priest takes two of the loaves, one from each type.⁶⁹

footnotes: ⁶⁷ The 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. ⁶⁸ I.e., a similar amount of oil is used as is used for the corresponding loaves of the thanksgiving offering. ⁶⁹ As stated in Numbers 6:19.

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.⁷⁰ The bread for both these offerings is prepared outside the Temple Courtyard.⁷¹ 3:7), Tosafot Yom Tov writes that these breads were baked in Beit Pagi, a small settlement, outside, but close to the Temple Mount.

footnotes: ⁷⁰ I.e., if any of the types of bread are lacking, the sacrifice is unacceptable and nothing should be brought at all. ⁷¹ In his gloss to the Mishnah (Menachot

How are the firstborn, tithe, and Paschal sacrifices offered? After their blood is poured on the altar as we explained,⁷² they are skinned, the portions offered on the altar are removed,⁷³ salted, and placed on [the altar's] pyre.⁷⁴ 1:14; Hilchot Bechorot 1:2; 6:4. The remainder of the meat of the firstborn offering is eaten by the priests. The remainder of the meat of the tithe sacrifice is eaten by the owner. The remainder of the meat of the Paschal sacrifice is eaten by those enumerated upon it according to its laws, as will be explained in Hilchot [Korban] Pesach.

footnotes: ⁷² Chapter 5, Halachah 17. ⁷³ Chapter 5, Halachah 18. ⁷⁴ See Hilchot Korban Pesach