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NUMBERS 28:1–8

The LORD said to Moses, “Command the Israelites and tell them: ‘Be careful to offer to Me at the appointed time My food-offering consumed by fire, as an aroma pleasing to Me.’ Tell them: ‘This is the fire-offering you shall offer to the LORD – two lambs a year old without blemish, as a regular burnt-offering each day. Prepare one lamb in the morning and the other towards evening, together with a grain-offering of a tenth of an ephah of fine flour mixed with a quarter of a hin of oil from pressed olives. This is the regular burnt-offering instituted at Mount Sinai as a pleasing aroma, a fire-offering made to the LORD. Its libation is to be a quarter of a hin (of wine) with each lamb, poured in the sanctuary as a libation of strong drink to the LORD. Prepare the second lamb in the afternoon, along with the same grain-offering and libation as in the morning. This is a fire-offering, an aroma pleasing to the LORD.’”

LEVITICUS 1:11

He shall slaughter it at the north side of the altar before the LORD, and Aaron’s sons the priests shall sprinkle its blood against the altar on all sides.

On Shabbat, say (NUMBERS 28:9–10):

On the Sabbath day, make an offering of two lambs a year old, without blemish, together with two-tenths of an ephah of fine flour mixed with oil as a meal-offering, and its appropriate libation. This is the burnt-offering for every Sabbath, in addition to the regular daily burnt-offering and its libation.

On Rosh Chodesh, say (NUMBERS 28:11–15):

On your new moons, present as a burnt-offering to the LORD, two young bulls, one ram, and seven yearling lambs without blemish. There shall be a meal-offering of three-tenths of an ephah of fine flour mixed with oil for each bull, two-tenths of an ephah of fine flour mixed with oil for the ram, and one-tenth of an ephah of fine flour mixed with oil for each lamb. This is the burnt-offering – a fire-offering of pleasing aroma to the LORD. Their libations shall be: half a hin of wine for each bull, a third of a hin for the ram, and a quarter of a hin for each lamb. This is the monthly burnt-offering to be made at each new moon throughout the year. One male goat should be offered as a sin-offering to GOD, in addition to the regular daily burnt-offering and its libation.

LAWS OF OFFERINGS

MISHNAH ZEVACHIM, CHAPTER 5

1. What is the location for sacrifices? The holiest offerings were slaughtered on the north side. The bull and he-goat of the Day of Atonement were slaughtered on the north side. Their blood was received in a sacred vessel on the north side, and had to be sprinkled between the poles (of the ark), toward the veil (screening the Holy of Holies), and on the golden altar. (The omission of) one of these sprinklings invalidated (the atonement ceremony). The leftover blood was to be poured onto the western base of the outer altar. If this was not done, however, the omission did not invalidate (the ceremony).

2. The bulls and he-goats that were completely burnt were slaughtered on the north side, their blood was received in a sacred vessel on the north side, and had to be sprinkled towards the veil and on the golden altar. (The omission of) one of these sprinklings invalidated (the ceremony). The leftover blood was to be poured onto the western base of the outer altar. If this was not done, however, the omission did not invalidate (the ceremony). All these offerings were burnt where the altar ashes were deposited.

3. The communal and individual sin-offerings – these are the communal sin-offerings: the he-goats offered on the New Moon and Festivals were slaughtered on the north side, their blood was received in a sacred vessel on the north side, and required four sprinklings, one on each of the four corners of the altar. How was this done? The priest ascended the ramp and turned (right) onto the surrounding ledge. He came to the south-east corner, then went to the north-east, then to the north-west, then to the southwest. The leftover blood he poured onto the southern base. (The meat of these offerings), prepared in any manner, was eaten within the (courtyard) curtains, by males of the priesthood, on that day and the following night, until midnight.

4. The burnt-offering was among the holiest of sacrifices. It was slaughtered on the north side, its blood was received in a sacred vessel on the north side, and required two sprinklings (at opposite corners of the altar), making four in all. The offering had to be flayed, dismembered and wholly consumed by fire.

5. The communal peace-offerings and the guilt-offerings – these are the guilt-offerings: the guilt-offering for robbery; the guilt-offering for profane use of sacred object; the guilt-offering (for violating) a betrothed maidservant; the guilt-offering of a Nazirite (who had become defiled by a corpse); the guilt-offering of a leper (at his cleansing); and the guilt-offering in case of doubt. All these were slaughtered on the north side, their blood was received in a sacred vessel on the north side, and required two sprinklings (at opposite corners of the altar), making four in all. (The meat of these offerings), prepared in any manner, was eaten within the (courtyard) curtains, by males of the priesthood, on that day and the following night, until midnight.

6. The thanksgiving-offering and the ram of a Nazirite were offerings of lesser holiness. They could be slaughtered anywhere in the Temple court, and their blood required two sprinklings (at opposite corners of the altar), making four in all. The meat of these offerings, prepared in any manner, was eaten anywhere within the city (Jerusalem), by anyone during that day and the following night until midnight. This also applied to the portion of these sacrifices (given to the priests), except that the priests’ portion was only to be eaten by the priests, their wives, children and servants.

7. Peace-offerings were (also) of lesser holiness. They could be slaughtered anywhere in the Temple court, and their blood required two sprinklings (at opposite corners of the altar), making four in all. The meat of these offerings, prepared in any manner, was eaten anywhere within the city (Jerusalem), by anyone, for two days and one night. This also applied to the portion of these sacrifices (given to the priests), except that the priests’ portion was only to be eaten by the priests, their wives, children and servants.

8. The firstborn and tithe of cattle and the Passover lamb were sacrifices of lesser holiness. They could be slaughtered anywhere in the Temple court, and their blood required only one sprinkling, which had to be done at the base of the altar. They differed in their consumption: the firstborn was eaten only by priests, while the tithe could be eaten by anyone. Both could be eaten anywhere within the city, prepared in any manner, during two days and one night. The Passover lamb had to be eaten that night until midnight. It could only be eaten by those who had been numbered for it, and eaten only roasted.

THE INTERPRETIVE PRINCIPLES OF RABBI ISHMAEL

Rabbi Ishmael says: The Torah is expounded by thirteen principles: 1. An inference from a lenient law to a strict one, and vice versa. 2. An inference drawn from identical words in two passages. 3. A general principle derived from one text or two related texts. 4. A general law followed by specific examples (where the law applies exclusively to those examples). 5. A specific example followed by a general law (where the law applies to everything implied in the general statement). 6. A general law followed by specific examples and concluding with a general law: here you may infer only cases similar to the examples. 7. When a general statement requires clarification by a specific example, or a specific example requires clarification by a general statement (then rules 4 and 5 do not apply). 8. When a particular case, already included in the general statement, is expressly mentioned to teach something new, that special provision applies to all other cases included in the general statement. 9. When a particular case, though included in the general statement, is expressly mentioned with a provision similar to the general law, such a case is singled out to lessen the severity of the law, not to increase it. 10. When a particular case, though included in the general statement, is explicitly mentioned with a provision differing from the general law, it is singled out to lessen in some respects, and in others to increase, the severity of the law. 11. When a particular case, though included in the general statement, is explicitly mentioned with a new provision, the terms of the general statement no longer apply to it, unless Scripture indicates explicitly that they do apply. 12. A matter elucidated from its context, or from the following passage. 13. Also, when two passages (seem to) contradict each other, (they are to be elucidated by) a third passage that reconciles them.

May it be Your will, LORD our GOD and GOD of our ancestors, that the Temple be speedily rebuilt in our days, and grant us our share in Your Torah. And may we serve You there in reverence, as in the days of old and as in former years.