Daily Offerings and Additional Offerings

It is a positive commandment to offer two lambs as burnt-offerings every day. They are called the continuous offering. One [should be brought] in the morning and one in the afternoon as [Numbers 28:3] states: "Two each day, a continuous offering."

When is the time at which they should be slaughtered? The morning one should be slaughtered before sunrise, when the entire eastern horizon becomes illuminated. Once there was a pressing situation for the community in [the era of] the Second Temple and they offered the daily morning sacrifice at four hours after daybreak.

[The lamb for] the continuous offering of the afternoon should be slaughtered when the shadows have been extended and it is obvious to all that they have been extended. This is from six and a half hours of the day until the day's end. Every day, they would not slaughter it until eight and a half hours of the day and they would offer it at nine and a half hours. Why would they delay [its slaughter] for two hours after the beginning of the time? Because of the sacrifices of individuals and those of the community. For it is forbidden to offer any sacrifice before the continuous offering of the morning and no sacrifice is offered after the continuous sacrifice of the afternoon with the exception of the Paschal sacrifice. [That leniency was granted, because] it is impossible for all of Israel to offer their Paschal sacrifices in two hours.

The Paschal sacrifice is slaughtered only after the continuous offering of the afternoon. Similarly, those individuals requiring atonement may offer their atonement offerings after the continuous offering of the afternoon on the fourteenth [of Nisan] so that they will be ritually pure and [and able] to partake of their Paschal offerings in the evening.

When the day before Pesach falls during the week or on the Sabbath, the Afternoon Sacrifice would be slaughtered after seven and a half hours and offered after eight and a half hours so that [the people] would have time to slaughter their Paschal sacrifices. If the day before Pesach falls on Friday, [the Afternoon Sacrifice] would be slaughtered at six and a half hours, the beginning of the time allotted for it and offered at seven and a half hours, so that they would have ample time to roast [their sacrifices] before the commencement of the Sabath.

Even though [no sacrificial animals] are slaughtered after the continuous offering of the afternoon, any entity that is fit to be offered on the altar's pyre is offered the entire day. And the limbs of the burnt-offerings and the eimorim may be offered until midnight, as we explained in [Hilchot] Ma'aseh HaKorbanot. The limbs and the eimorim - whether from the continuous offerings or from other sacrifices - that were not consumed [by the fire], may be turned over throughout the entire night until the morning, as [Leviticus 6:2] states: "The entire night until the morning."

[The offering of] the limbs of the continuous offering on the altar's pyre [at night] supersedes [the prohibitions of] ritual impurity, but does not supersede the Sabbath [prohibitions]. Instead, all of the limbs of the continuous offerings offered on Friday are offered on the altar's pyre on Friday alone. For the initial [offering] of the continuous offering supersedes the Sabbath [prohibitions], but its concluding aspects do not. The fats of [the communal sacrifices offered on] the Sabbath are offered on a festival, at night, if the festival falls on Saturday night. [These fats] may not, however, be offered on the night of Yom Kippur [if it falls on Saturday night]. [These concepts are derived from Numbers 28:10 which] states: "The burnt-offering of a Sabbath on its Sabbath." [This excludes the offering of] a burnt-offering of a Sabbath on another Sabbath. Nor may the burnt-offering of a weekday be offered on a festival.

When the fourteenth [of Nisan] falls on Sabbath, the fats of the Paschal sacrifice may be offered on the night of the festival, for they are considered as the fats of the Sabbath.

There never should be less than six lambs that have been inspected in the Chamber of the Lambs. They should be prepared four days before their sacrifice. Even though they would be inspected beforehand, they would not slaughter the continuous offering until they inspect it again, before its slaughter by the light of the torches. It was given water to drink from a golden cup so that it would be easier to skin.

The continuous offering of the afternoon is offered in the same manner as the continuous offering of the morning. Everything follows the regimen for the offering of the burnt offering, as written in [Hilchot] Ma'aseh HaKorbanot. The lamb was not bound before its slaughter so as not to copy the practice of the heretics. Instead, they would hold its forefeet and its hindfeet by hand. It would be held in the following manner: Its head would be to the south and its face to the west.

The continuous offering of the morning would be slaughtered in the northwest corner of the butchering area, on the second ring, and that of the afternoon would be slaughtered in the northeast corner on the second ring. [In this way,] they would be opposite the sun. The Received Tradition states that [these sacrificial animals] should be slaughtered opposite the sun.

If they erred and inadvertently - or even intentionally - failed to offer the continuous offering of the morning, that of the afternoon should be offered. When does the above apply? After the altar has been dedicated. If, however, it is a new altar on which no sacrifices have been offered, the continuous offering of the afternoon should not be offered on it first. For the altar for burnt-offerings should be dedicated solely by [sacrificing] the continuous offering of the morning.

It is a positive commandment for there to be fire continuously burning on the altar, as [Leviticus 6:6] states: "A continuous fire shall burn on the altar." Although a fire descended from heaven, it is a mitzvah to bring from ordinary fire, as [ibid. 1:7] states: "And the sons of Aaron, the priests, shall place fire on the altar."

In the morning, the wood was arranged. They would prepare a large array of fire at the top of the altar, as [ibid. 6:5] states: "And the priest shall burn on it wood each morning." Similarly, it is a mitzvah to bring two logs of wood [to the altar] together with the continuous offering of the morning, besides the wood of the arrangement. [This is also intimated by the same verse.] Similarly, two logs of wood were added together with the continuous offering of the afternoon, as [implied by ibid. 1:7]: "And they shall arrange wood on the fire." According to the Oral Tradition, it was taught that the verse is speaking about the continuous offering of the afternoon.

The two logs brought in the afternoon are brought up [to the altar] by two priests, each one holding one log in his hand. This is derived from the fact that the term "and they shall arrange" used by the above prooftext is plural. Those of the morning, by contrast, are brought by one priest.

Three arrays of fire would be prepared on the top of the altar each day: The first was the large arrangement upon which were offered the continuous offering and the other sacrifices. The second was a small [arrangement] to its side from which fire was taken in a fire-pan to offer the incense offering each day. The third was not associated with any other purpose except to fulfill the mitzvah of burning fire, as [ibid. 6:6] states: "A continuous fire shall burn."

According to the Oral Tradition, it was derived that [ibid.:2] which states: "On the pyre, on the altar" - refers to the large arrangement. "The fire of the altar shall burn upon it" [ibid.] - refers to the second arrangement for the incense offering. And "The fire of the altar shall burn upon it" [ibid.:5] - refers to the third arrangement for the maintenance of the fire. The limbs and the fats that were not consumed during the evening are placed on the side of the large arrangement.

One who extinguished the fire of the altar is liable for lashes, as [ibid.:6] states: "It shall not be extinguished." Even one coal - even if it was removed from the altar - if one extinguishes it, he is liable for lashes. If, however, one extinguishes the fire of a fire-pan or the fire designated to kindle the Menorah that was kindled on the altar, even if he extinguishes it on the top of the altar, he is exempt. [The rationale is that] this fire has been allocated for another mitzvah and it is no longer called "the fire of the altar."

When one arrays the wood of the large arrangement, he should arrange it on the eastern portion of the altar. It should be made [in a manner that makes it apparent] that he began to arrange it from the east. There should be open space between the logs and the ends of the inner logs should touch the ashes that are in the center of the altar. It is called the ash-heap.

After the large arrangement is arrayed, logs of high-quality fig wood are selected and a second arrangement is made for [the fire for] the incense offering near the southwest corner, four cubits to the north of the corner. It would contain five se'ah of coals. On the Sabbath, it would contain about eight se'ah of coals, because on every Sabbath, the two bowls of frankincense from the showbread would be offered on it.

The third arrangement for the sake of the maintenance of the fire can be made on any place on the altar. The fire should be kindled on [the altar]. One should not kindle the fire on the ground and bring it up to the altar. Instead, it should be kindled on the altar itself, as [implied by] the verse: "The fire of the altar shall burn." This teaches that the kindling should be on the altar itself.

It is a positive commandment to remove the ashes from the altar each day, as [Leviticus 6:3] states: "And he shall remove the ashes." This is one of the services performed by the priests. The priestly garments [worn] when removing the ashes should be less valuable than those [worn] when performing the other aspects of Temple service, as [ibid.] continues: "He shall remove his garments and put on other garments and remove the ashes." The term "other" does not imply ordinary garments, but rather [priestly garments] that are less valuable than the first. [The rationale is that] it is not proper conduct to serve a cup [of wine] to one's master in the same clothes as one cooked food for him.

When should the ashes be removed from the altar each day? At dawn. On the festivals, it should be carried out from the beginning of the middle third of the night. And on Yom Kippur, from midnight.

How are [the ashes] removed? [The priest] who merited to remove the ashes would immerse [in the mikveh] and put on the clothes for the removal of the ashes. He would sanctify his hands and feet [from the basin]. They would tell him: "Be careful lest you touch a sacred utensil before sanctify your hands and feet." Afterwards, he would take a fire-pan - it was silver and would be placed in the corner between the ramp and the altar - to the west of the ramp. He would take the fire-pan and ascend to the top of the altar and scatter the coals, this way and that. [With the fire-pan,] he would lift up some of the coals which were consumed by the heart of the fire, and descend to the ground. He would turn his face to the north and walk on the ground at the east of the altar approximately ten cubits to the north. He would gather the coals that he lifted up [from the altar, placing them] on the floor [of the Temple Courtyard], three handbreadths away from the ramp, in the place where they would place the innards of a fowl [brought as an offering], the ashes of the inner altar and the Menorah. Picking up these coals with the fire-pan and bringing them to the floor near the altar is a commandment that must be performed each day.

After the person who [initially] removed ashes from the altar descended, his priestly brethren would run and sanctify their hands and feet quickly. They would take rakes and spits and ascend to the top of the altar. They would place all of the limbs of the burnt-offerings and the eimorim of the sacrifices that were not consumed [by the pyre] throughout the night, on the side of the altar. If the sides of the altar could not contain [all the limbs], they would be arranged on the ramp opposite [the altar's] surrounding ledge. Afterwards, they would use the rakes to rake the ashes from all the corners of the altar and make a pile on the ash-heap. This pile [of ashes] would be cleared away with a pasachiter. This is a large container that contains a letech. It is taken down [to the floor of the Temple Courtyard]. On the festivals, they would not bring it down, but instead would leave a high pile in the center of the altar, because this beautifies the altar.

Any one of the priests who desired would collect the ashes that were brought down [from the altar] and take them outside the city to the ash depository. Taking the ashes outside [the Temple Mount] did not require a lottery. Instead, whoever desired [was allowed to do so]. None of the priests were ever lethargic about removing the ashes.

Although removing [the ashes] outside [the Temple Mount] is not considered as service, it should not be performed by priests with disqualifying physical blemishes. When it is removed outside the city, it is deposited in a place where the wind will not blow it powerfully, nor [rivers] would not flow into it. It should not be scattered there, as [Leviticus 6:3] states: "And you shall deposit it." [Implied is] that it should be placed down gently. It is forbidden to benefit from it.

It is a positive commandment to offer the incense offering on the Golden Altar in the Sanctuary, twice each day, in the morning and in the afternoon, as [Exodus 30:7] states: "And Aaron shall burn on it the incense of fragrant spices." If one did not offer it in the morning, he should offer it in the afternoon even if [the omission] was intentional. The Golden Altar may be dedicated only with the incense offering of the afternoon.

How much [incense] was offered every day? [An amount that] weighed 100 dinarim, 50 in the morning and 50 in the afternoon. If the altar was removed from its place, the incense offering should, nevertheless, be offered there. When incense - even a grain of it - flies off the altar, it should not be returned.

When the incense is offered in the Sanctuary every day, all of the people depart from the Sanctuary and from [the area] between the Entrance Hall and the altar. No one should be there until [the priest] who offers the incense offering departs. Similarly, at the time when [a priest] enters [to sprinkle] the blood of a sin-offering that is offered inside [the Temple], everyone departs from from [the area] between the Entrance Hall and the altar until he departs, as [Leviticus 16:17] states: "And no person should be in the Tent of Meeting when he enters to atone in the holy place." [This is] a general principle [applying] to all atonement [made] in the holy place: No [other] person should be there.

What is the order of the offering of the incense offering each day? [The priest] who merited to remove the ashes from the inner altar enters [the Sanctuary] [holding a] consecrated vessel called a teni. It was gold and would contain two and a half kabbin. He would place the teni on the ground in front of him and scoop up the ashes and the coals on the altar with his hands and deposit them in the teni. At the end, he would sweep off the remainder into it. He would leave [the teni] in the Sanctuary and depart. The one who merited to bring the incense offering would take a vessel filled to overflowing with incense. [The vessel] had a cover and was called a bezech. He would place the bezech in another vessel that was called a kaf. He would cover the kaf with a small cloth and hold the kaf in his hand. [Another priest] would enter [the Sanctuary] with him holding a fire-pan with fire.

How does he collect the coals with the fire-pan? He takes a silver fire-pan and ascends to the top of the altar and moves the coals to the side, taking the coals that have been consumed by the fire in the second array and descends and places them into a golden fire-pan. If a kab or less of the coals have become scattered [on the ground], he should sweep them into the channel [for the outflow]. On the Sabbath, he should cover them with the pisachter. If more than a kab become scattered, he should collect more with the fire-pan.

The pisachter would serve three functions: It was used to cover coals and a [dead] crawling animal on the Sabbath and it was used to remove the ashes from the altar.

[The priest] who removed the ashes from the inner altar would proceed before them, he would take the teni that contained the ashes from the altar, prostrate himself and depart. [The priest] holding the fire pan would array the coals on the surface of the inner altar, spreading them out with the bottom of the fire-pan. [He would then] prostrate himself and depart. The one holding the kaf would remove the bezech from the kaf and give it to a friend or relative. He checks if some of the incense spilled out [from the bezech] into the kaf. His friend or relative places the incense that spilled and that which is in the bezech in his hands. [He then] prostrates himself and departs.

The one who offers the incense is warned: "Be careful. Do not begin [releasing the incense] in front of you, lest you become burned." He begins to pour the incense on the fire gently, like one who sifts flour until it is spread over the entire fire.

The priest who offers the incense does not offer it until the overseer tells him: "Offer the incense." If the High Priest is the one offering the incense, the overseer says: "My sir, High Priest, offer the incense." After he says this, all of the people depart [from the area in front of the Temple Building]. He then offers the incense, prostrates himself and departs.

The removal of the ashes from the lamps of the Menorah and their kindling in the morning and the afternoon is a positive commandment, as [Exodus 27:21] states: "Aaron and his sons shall arrange it." The kindling of the lamps supersedes [the prohibitions of forbidden labor] on the Sabbath and [the restrictions of] ritual impurity, as do the [other] sacrifices that [are offered at] a fixed time, as [ibid.:20] states: "To raise up a continuously [burning] lamp."

How much oil should be put in each lamp? Half a log. [This is implied by the phrase (ibid.:21):] "From the evening until the morning," Implied is that one must use a measure of oil that will enable it to burn from the afternoon until the morning. The Menorah may be dedicated only with the kindling of the seven lamps in the afternoon.

What is meant by the expression "the removal of the ashes of the Menorah"? Every lamp that has burnt out should have its wick and its [remaining] oil removed and it should be cleaned. The priest should place another wick and other oil in it, using the half log measure. [The wick and oil he removed] should be placed in the ash-heap near the [outer] altar together with the ashes removed from the inner alter and the outer altar. He should kindle [any] lamp that was extinguished. Kindling the lamps is what is meant by the term hatavah. When one discovers a lamp that has not been extinguished, he should restore it.

When the western lamp becomes extinguished, after the ash is removed, it should be rekindled only [from fire] from the outer altar. When any of the other lamps are extinguished, by contrast, they may be rekindled from each other.

How are [the lamps of the Menorah] kindled? One should pull its wick out until he kindles it [from another one of the lamps]. He must extend the wicks,] because the lamps are permanently affixed within the Menorah. And he may not use another lamp, because that would be disrespectful.

All of the substances that are forbidden to be used as wicks on the Sabbath are forbidden to be used [as wicks] in the Temple for the Menorah. [This is derived from Exodus 27:20 which] states: "To raise up a continuously [burning] lamp." The flame must rise up on its own.

[The priest] would not kindle all the lamps at once. Instead, he would kindle five lamps and make an interruption. In the interim, another service was performed. Afterwards, he would reenter and kindle the other two in order to attract the attention of everyone in the Temple Courtyard.

Whenever one of the lamps of the Menorah was extinguished, we kindle it from another lamp as we explained. What is the order in which they were kindled? [The priest] who merited to remove the ashes of the Menorah enters the Sanctuary carrying a vessel referred to as a kuz. It was made of gold and resembled a large pitcher. He would place the wicks that were extinguished and the oil that remained in the lamp in it. He would then kindle five lamps and leave the kuz on the second step of the three steps positioned before [the Menorah] and depart. Afterwards, he would reenter and kindle two lamps, take the kuz in his hand, prostrate himself, and depart.

It is a positive commandment to offer the chavitin offering of the High Priest each day, half in the morning together with the continuous offering of the morning and half in the afternoon together with the continuous offering of the afternoon. Kneading [these cakes] and baking them supersede [the prohibitions of forbidden labor] on the Sabbath and [the restrictions of] ritual impurity, as do the [other] sacrifices that [are offered at] a fixed time, as [implied by Leviticus 6:14 which] states [that these cakes must be] tufinei [which allows for the interpretation that they must be] naeh, "attractive," i.e., and thus not baked on the preceding day. Moreover, were they to have been baked on the preceding day, they would have been disqualified by the passage of the night, for the deep frying pan is one of the sacred utensils, as we explained.

Grinding the flour for them and sifting it, [which is performed] outside [the Temple Courtyard], does not supersede [the prohibitions of forbidden labor] on the Sabbath.

When a [High] Priest offered half [of the cakes] in the morning and then died, or became impure, or contracted a disqualifying physical blemish and another [High] Priest was appointed in his stead, [the latter] should not bring half an isaron [of flat cakes] from home [in the afternoon]. Nor should he bring the half an isaron [remaining] from [the offering of] the first [High Priest]. Instead, he should bring a complete isaron. Half is offered and half is destroyed.

Thus two half [esronim] will be offered and two will be destroyed. The two halves that will be destroyed should be left until their form is no longer recognizable and then be taken out to the place of burning. The same laws apply if the half [of a High Priest's offering that was set aside until] the afternoon was lost or became impure. Where should they be burnt? In the Temple Courtyard.

If the High Priest died in the morning after he offered the half of an isaron and another [High] Priest was not appointed, the heirs of the first should bring an entire isaron as atonement for the first. It was also offered complete. If the High Priest died in the morning before offering [the chavitin] and another [High] Priest was not appointed in his stead, [his heirs] should offer a complete isaron in the morning and a complete isaron in the afternoon. [The amount of] oil and the frankincense offered with it should not be doubled even though [the amount of] flour is doubled. Instead, three lugim of oil and a handful of frankincense is set aside for them, a log and half of oil and half a handful of frankincense for the isaron of the morning and a log and half of oil and half a handful of frankincense for the isaron of the afternoon.

All of these services that were performed [in the Temple] every day were performed on the basis of a lottery. How would they conduct themselves? All of the priests of the clan of that day enter the Chamber of Hewn Stone after dawn, while garbed in the priestly garments. The [priest] appointed [to supervise] the lotteries [stands] with them and they stand in a semicircle. The supervisor takes a hat from one of the priests and returns it to him. This is the person from whom they will begin to count and thus determine the lottery, as will be explained.

The men [selected to perform] the services proceed to them. The remainder of the priests are taken to the attendants who remove the sacred garments from them, leaving them only with the leggings until they put on their ordinary garments. They then remove the sacred leggings. The attendants then return the garments to the lockers.

How would the lottery be carried out? [The priests] would stand in a semicircle. They would decide on a number, e.g., 80, 100, 1000, or any other number that they would choose. Afterwards, the supervisor says: "Stick out your fingers" and they stick out one or two fingers. If one would stick out three, the three are counted. A thumb should not be stuck out in the Temple because of the deceivers. For a thumb is small and it is easy to stick out and then bend over. If one sticks out a thumb, it is not counted. The supervisor begins counting from [the priest] who was identified by the removal of his hat. They count on their fingers and then repeat until they reach the number they agreed upon. The person upon whose finger the counting was completed is the one who is chosen in the first lottery for the Temple service.

Why do they count the number they have agreed upon by the fingers they stuck out instead of counting the people themselves? Because it is forbidden to count Jews except via another entity, as [I Samuel 15:4] states: "And he counted them with lambs."

Four lotteries were carried out each day in the morning. The first lottery was for who would remove the ashes from the altar. The lottery was conducted and the one who merited was chosen to remove the ashes. He also arranges the wood on the altar, and he brings the two logs of wood to the altar, and brings in a fire-pan full of flaming [coals] from the outer altar to the golden altar to offer the incense upon it.

Thirteen [priests] are chosen in the second lottery according to the order in which they stand. What is implied? The supervisor tells them to stick out their fingers and counts as explained. The one who is chosen first by lottery slaughters the continuous offering of the morning. The second priest standing next to him receives the blood of the continuous offering and he casts it [on the altar]. The third, [who stands] next to the second, removes the ashes from the inner altar, the altar of the incense offering. The fourth on his side removes the ashes from the Menorah and kindles the lamps. The fifth brings up the head of the continuous offering and its [right] hindleg to the ramp. The sixth brings up the two forefeet. The seventh brings up the tail and the [left] hindleg. The eighth brings up the breast and the neck. The ninth brings up the two flanks. The tenth brings up the inner organs. The eleventh brings up the flour for the additional offerings. The twelfth brings up the chavitin and the thirteenth brings up the wine of the additional offerings.

For the third lottery, the supervisor announces to all the members of the clan of that day: "Whoever has never brought an incense offering should come and enter the lottery." The one chosen first in this lottery merited to offer the incense offering.

For the fourth lottery, all the priests gathered. The lottery is held to know who will bring the limbs up from the ramp to the altar. The lottery was held and the one who was chosen merited. A different lottery was not held for the continuous offering of the afternoon. Instead, all of the priests who were chosen to perform any of the tasks in the morning should also perform them in the afternoon. An exception was the incense offering. Another lottery was made for [the right to offer] it in the afternoon. All those who never brought an incense offering from that clan could come and enter the lottery. If they had all offered incense previously, they are all able to enter the third lottery in the morning and the one who was selected in the morning offers the incense in the afternoon as well.

On the Sabbath, when [besides] the continuous offerings, the additional offerings and the two bowls of frankincense were offered, how would they conduct themselves? In the morning, the lottery was held among the men of clan of the watch that was leaving. They would offer the continuous offering of the morning and the two sheep brought as burnt-offerings for the additional offering. The ones selected to perform the tasks for the continuous offering of the morning would [perform those tasks] for the two sheep [brought as] additional offerings. The watch that enters on the Sabbath would conduct other lotteries for the continuous offering of the afternoon. Both watches would [participate in] the division of the showbread.

The [show]bread is not eaten until the two bowls of frankincense are offered on the pyre. The frankincense requires salt like the other sacrifices.

These two bowls are offered after the additional offerings. Two priests offer these two bowls.

How is the showbread divided on the Sabbaths of the year in general? The watch that enters receives six loaves and the watch that leaves receives six loaves. Those that enter divide [the bread] among themselves in the north, for they are prepared to carry out the Temple service. Those who depart divide it in the south. When the holiday of one of the three pilgrimage festivals falls on the Sabbath or on Sabbath in the midst of the holiday, all of the watches share equally in the division of the showbread. Similarly, if the first holiday of a festival falls on Sunday, all of the watches share equally in the division of the showbread on the day preceding the festival which is the Sabbath because they came early to the Temple service. Similarly, if the final day of the festival falls on Friday, all of the watches share equally in the division of the showbread on the Sabbath which is the day following the festival. This practice is an ordinance of our Sages [who instituted it] so that the priests should delay [their departure from Jerusalem so that they share] in the division of the showbread. [In this way,] if one of the members of the watch [of the coming week] would be delayed and not come [on time], another priest will be found [to take his place].

If there is one day intervening between the Sabbath and the festival, e.g., the first day of the festival fell on Monday or the last day fell on Thursday, or Shavuot fell on Monday or Thursday, the watch whose time was fixed that week receives ten loaves and the watch which enters receives two. The rationale is that only one day is left for them to serve alone, either Friday or Sunday, and they are indolent and only a few come [to the Temple].

The High Priest always receives from each watch, half of the loaves that they receive, as [implied by Leviticus 24:9]: "And it shall be for Aaron and his sons," i.e., half for Aaron and half for his sons. A High Priest never receives a portion of a loaf, because that is not respectful.

It is a positive commandment to arrange the showbread on the [golden] table before G-d in the Sanctuary, every Sabbath day, as [Leviticus 24:8] states: "On the Sabbath day, on the Sabbath day, the priest shall arrange it."

It is clearly evident from the Torah that there were twelve loaves. Each loaf required two esronim [of flour]. [The loaves] were arranged in two sets, six loaves in each set, one loaf on the other. There were three rods of gold placed between the loaves so that the wind could blow through them. Each set was supported by two side-frames. At the side of each set, there is placed a vessel containing a handful of frankincense, as [ibid.:7] states: "And you shall place pure frankincense next to the arrangement." This vessel is called a bezech (dish). Thus there were two handfuls of frankincense in two dishes. These dishes had flat bases so that they could be placed on the table.

The two sets of showbread are fundamental necessities for each other. [Similarly,] the two dishes [of frankincense] are fundamental necessities for each other and the sets and the dishes are necessities for each other. The [golden] table should not be dedicated except by placing the showbread on it on the Sabbath. From one Sabbath to another, the bread that was placed on the table on the previous Sabbath is removed and new bread is arranged there. The bread that is removed is the bread that is divided between the two watches - that which enters and that which departs - and the High Priest and they partake of it.

How are the sets of the showbread arranged? Four priests enter [the Sanctuary], two are holding the two sets [of bread] and two, the two dishes [of frankincense]. Four priests enter before them to remove the two sets of bread and the two dishes [of frankincense] that were on the table. The priests that enter stand in the north, facing the south and those that depart stand in the south, facing the north. These remove [the showbread from the previous week] and these place down [the new breads]. One should be within a handbreadth of another, for [Exodus 25:30] states: "[You shall place showbread] before Me continually."

When they departed, they would place the bread on a second golden table that would be placed in the Entrance Hall. They would offer [the incense in] the dishes on the pyre and afterwards, the breads were divided. If Yom Kippur fell on the Sabbath, [the breads] are divided in the evening.

How is the showbread prepared? 24 se'ah of wheat that is fit [to be made into flour] for meal-offerings are brought. [The kernels] are struck and tread upon like the other kernels of wheat for the meal offerings. They are then ground and sifted with eleven sifters to produce 24 esronim of fine flour. Twelve loaves of unleavened bread are made from it. If one did not sift [the flour] with eleven sifters or did not use 24 se'ah of grain to produce the flour, [the loaves] are acceptable, since fine flour was produced regardless. These measures were mentioned only as [the optimum manner] for the mitzvah.

The kneading and the fashioning [of the loaves] was performed outside [the Temple Courtyard, but] they are baked in the Courtyard like the other meal-offerings. They should be kneaded one by one and baked two by two.

They had three molds of gold for them: one in which the loaf was placed while it was dough, the second in which it was baked, and the third in which it was placed when it was removed from the oven so that its [form] would not be impaired.

All of these loaves were rectangular, as [Exodus 35:13] states: Lechem Hapanim, [literally,] "the bread of faces," i.e., it had many surfaces. The length of each loaf was ten handbreadths, its width, five handbreadths, and its height, seven fingerbreadths. The length of the table was twelve handbreadths and its width, six handbreadths. [The priest] should place the length of the loaf across the width of the table. Thus the loaf would extend an extra two handbreadths at either side. He should fold up the portions that extend [beyond the table] on either side, leaving space in the middle [of the loaf] between the two ends. Similarly, he should place one loaf on another loaf until he arranged six loaves. Similarly, on the other side, he should make a second arrangement of six loaves.

The baking of the showbread does not supersede [the prohibitions of forbidden labor] on the Sabbath and festivals. Instead, on Friday, it was baked and it was arranged on the following day. If the two days of Rosh HaShanah fell on Thursday and Friday, it would be baked on Wednesday.

Neither the arrangement of the rods [between the breads], nor their removal, supersedes the Sabbath prohibitions. Instead, on Friday, [a priest] would enter, remove them, and place them along the table's length. And on Sunday, [another priest] would enter and insert them between the loaves.

If one arranged the bread as commanded, but did not place with it the bowls of frankincense until the next day and on the following Sabbath he offered [the contents of] the bowls [of frankincense] on the pyres, the bread is disqualified and is not sanctified. Similarly, if he arranged the bread and the bowls on Sunday and offered [the contents of] the bowls on the pyre after the following Sabbath, the bread is not sanctified and is disqualified. If he offered [the contents of] the bowls on the pyre on the Sabbath, the bread is not disqualified.

What should be done with the bread and the bowls [of frankincense] that were arranged after the Sabbath? They should be left on the table until the Sabbath day passes while they are arranged. Afterwards, he should offer [the contents of] the bowls [of frankincense] on the Sabbath that followed the Sabbath that passed after they were arranged. [This does not present a difficulty,] because even if the showbread and the bowls [of frankincense] were on the table for several weeks, this does not present a problem.

If one arranged the bread and the bowls [of frankincense] on the Sabbath as required and offered [the contents of] the bowls [of frankincense] after the Sabbath- whether after this Sabbath or the following Sabbath - the bread is disqualified. Its status is that of sacred articles that have been disqualified in which instance the prohibitions of notar, piggul and consuming the bread in a state of ritual impurity apply, as will be explained.

[The following rules apply if] one of the loaves became broken. If it was broken before the bread was removed from the table, the bread is disqualified, and the [the contents of] the bowls [of frankincense] should not be offered on the pyre because of it. If it was broken after the bread was removed, the bread is disqualified, but the [the contents of] the bowls should be offered.

If the time to remove the bread arrived, it is as if the breads were removed. [Even] if a bread became broken, the [the contents of] the bowls should be offered although the arrangement [of the breads] has not been taken apart. If one of the arrangements became impure - whether before [the frankincense] was offered or afterwards - or one of the bowls [of frankincense] became impure, the entities that are impure are impure and those that are pure are pure.

[The following is] order of continuous offerings brought each day: Shortly before dawn the supervisor in charge of the lotteries comes and knocks gently on [the gates of] the Temple Courtyard. They are opened for him and an inspection is made of the Temple Courtyard. The bakers of the chavitin are roused to prepare the chavitin. All of the priests there will have already immersed themselves before the supervisor comes and garbed themselves in the priestly garments. They come and stand in the Chamber of Hewn Stone and carry out the first and second lottery and [the priests] who merit [are designated to perform] their services, as we explained. The one who merited to remove the ashes [from the outer altar] begins removing them according to the procedure we described. Afterwards, he arranges the large array [of wood on the altar], then he arranges the second array, and then he brings up two logs of wood and places them on the array to increase the fire. Afterwards, they enter the Chamber of the Utensils and remove all the utensils that are necessary for the entire day. They give [the lamb to be sacrificed as] the continuous offering water to drink. The one who merited to slaughter it pulls it to the butchering area. All of the priests who merited to take the limbs [up to the ramp] follow him and wait there until they open the Great Gate of the Sanctuary. When the gate is opened [the lamb to be sacrificed as] the continuous offering is slaughtered. Afterwards two priests enter the Sanctuary: one who merited to remove the ashes from the inner altar and the other who merited to remove the ashes from the Menorah.

The one who removes the ashes from the altar should do that at the same time the slaughterer slaughters [the lamb to be offered] as the continuous offering. Afterwards, the person who receives its blood dashes it on the altar.

After the blood is dashed on the altar, [the second priest] in the Sanctuary kindles five lamps and both of them leave the Sanctuary. The priests in the butchering area skin [the lamb] and cut it into portions. Each one brings the limb which he merited to the ramp. The limbs are placed on the lower half of the western portion of the ramp. The portions [of the animals sacrificed as] additional offerings are placed on the lower half of the eastern portion of the ramp. Those of the Rosh Chodesh are placed on the top of the altar between the horns, in the place where the priests walk to publicize that it is Rosh Chodesh. There they salt the limbs. They also salt the ramp, even on the Sabbath, so the priests will not slip and fall while bringing wood up to the ramp. Although the salt intervenes between [the priests'] feet and the ramp, it is not a concern since carrying this wood is not part of [the Temple] service.

After the limbs are brought to the ramp, all of the priests gather in the Chamber of Hewn Stone and the supervisor tells them: "Recite one blessing." They begin the recitation of the blessing Ahavas Olam, the Ten Commandments, the passage Shema, the passage Vehayah Im Shamoa, and the passage Vayomer, [the blessing] Emet VaYatziv, and the blessings Retzei and Sim Shalom. On the Sabbath, another blessing is added. It is recited by the members of the priestly watch that depart to the members of the watch that enter: "May He Who causes His name to rest in this house cause love, brotherhood, peace, and friendship to rest among you." Afterwards, they hold the third and fourth lotteries. The priest who merits to offer the incense enters [the Sanctuary] and offers it. Afterwards, the one who merited to remove the ashes of the Menorah enters and kindles two candles. The priest who offered the incense and the one who removed the ashes of the Menorah depart and stand on the steps of the Entrance Hall together with their priestly brethren.

When [the priest who offered the incense] reaches the area between the Entrance Hall and the Altar, [a priest] takes a rake and throws it between the Entrance Hall and the Altar. It made a loud noise. It served three purposes: a) one who heard its sound would know that his priestly brethren were entering [the Sanctuary] to prostrate themselves and he would [also] run and go. b) a Levite who heard its sound would know that his Levitical brethren were gathering to begin the singing [that accompanied the offerings] and he would run and go. c) when the head of the ma'amad heard its sound, he would have the impure people stand at the eastern gate because of the suspicion, i.e., so that everyone should know that they had not brought their atonement offerings as of yet. Afterwards, [the priest] who merited [to bring up] the limbs, brings the limbs up from the ramp to the altar. After the limbs are brought up, [the priests] standing on the steps of the Entrance Hall begin to recite the Priestly Blessing [as] one blessing [reciting] G-d's explicit name, as explained in the appropriate place. Afterwards, they bring the flour of the accompanying offerings up [to the altar]. After the flour, they offer the chavitin on the pyre. After the chavitin, they offer the wine libation. While the wine is being poured, the Levites recite song and the musicians play on the various instruments in the Temple. Nine tekiot are sounded during the bars of the song.

When they would give the wine to the priest who would perform the libation, there were two priests holding two trumpets in their hands who would stand on the table where the fats [were placed]. The Segen stands on the corner of the altar with flags in his hands. [When he waves them], they would sound a tekiah, a teruah, and a tekiah. [The priests with the trumpets] would then stand next to the priest who was placed in charge of the cymbals, one to his right and one to his left.

When the [priest who offered the libation] bent down to pour it, the segen would wave the flags, [the priest] with the cymbals would sound them and the others would sound the trumpets. The Levites began singing. When they reached [the end] of a bar, [the priests] would sound the trumpets and all the people in the Courtyard would prostrate themselves. At [the conclusion of] every bar [of the song], they would sound the trumpets and at every trumpet sounding, [the people] would prostrate themselves. There were a total of nine trumpet blasts sounded for the continuous offering, as we explained.

Song is recited only over the communal burnt-offerings and peace-offerings which are mentioned in the Torah. Song is not recited over the free-will burnt-offerings that are offered from the remaining funds of the Temple collection even though they are communal offerings. Similarly, when the additional offerings are brought independently, song is not recited over them.

[These are] the songs that the Levites would recite: On Sunday, they would recite "The earth and its fullness is G-d's" (Psalm 24). On Monday, they would recite "G-d is great and exceedingly praised in the city of our Lord" (Psalm 48). On Tuesday, they would recite "G-d stands in the council of judges, among the judges, He delivers judgment" (Psalm 82). On Wednesday, they would recite "The Lord is a G-d of retribution, O G-d of retribution reveal Yourself" (Psalm 94). On Thursday, they would recite "Raise joyous song to G-d our strength; sound the shofar to the G-d of Jacob" (Psalm 81). On Friday, they would recite "G-d is King. He clothes Himself with grandeur. G-d has robed Himself. He has girded Himself with strength" (Psalm 93). On the Sabbath, they would recite: "A psalm, a song for the Sabbath day" (Psalm 92). For the Musaf offering of the Sabbath, the song Haazinu (Deuteronomy, ch. 32) is recited. It is divided into six segments: haziv lech just as it is read in the synagogue. One segment is recited each Sabbath. After the song is completed on six Sabbaths, they would return to the beginning. In the afternoon on the Sabbath, they would recite from "Then Moses sang..." and from "Who is like You...." For the Musaf offering of Rosh HaShanah, they would recite "Raise joyous song to G-d our strength." If [Rosh HaShanah] fell on Thursday, they would recite "I have removed his shoulder from the burden" (Psalm 81:7). In the afternoon on Rosh HaShanah, they would recite: "The voice of G-d causes the desert to tremble" (ibid. 29:8).

When Rosh Chodesh falls on the Sabbath, the song of Rosh Chodesh takes priority over that of the Sabbath in order to publicize that the day is Rosh Chodesh.

On the Sabbath, the two bowls of frankincense are offered on the altar's pyre together with the additional offerings before the wine libation that accompanied those offerings. The order that was followed [for the sacrifices offered] in the morning is followed [for the sacrifices offered] in the afternoon with the exception of the removal of the ashes from the outer altar, the arrangement of the arrays [of wood on the altar], and the lotteries which are only performed each day in the morning, as we explained.

On Rosh Chodesh, the additional offering of Rosh Chodesh is offered after the continuous offering of the morning. What does the additional offering of Rosh Chodesh comprise? Two bulls, one ram, and seven sheep. All are burnt-offerings. A goat is brought as a sin-offering.

The procedure through which all the burnt-offerings are offered is the same as that of continuous offering. The procedure through which the sin-offerings of Rosh Chodesh and the festivals are offered is the same as that employed for the sin-offering which is eaten that we described.

On Pesach, an additional offering is brought every day, from the first day to the seventh day, like that of the additional offering of Rosh Chodesh: two bulls, one ram, and seven sheep; all are burnt-offerings. A goat is brought as a sin-offering which is eaten. On the second day of Pesach, the sixteenth of Nisan, besides the additional offering brought each day [of the holiday], a lamb is offered as a burnt-offering together with the omer of barley that is waved. This is a communal meal-offering, as we explained.

There is a fixed time [when this offering is brought]. Hence it supersedes [the prohibitions against forbidden labor on] the Sabbath and the restrictions of ritual impurity.

This meal offering may be brought only from Eretz Yisrael, as [Leviticus 23:10] states: "And you shall bring the omer, the first of your harvest, to the priest." It is a mitzvah to bring the omer from [fields that are] close [to Jerusalem]. If it was not brought from a close place, it may be brought from any place in Eretz Yisrael.

It is a mitzvah that it be reaped at night, on the night of the sixteenth [Nisan]. [This applies] whether [that day falls] during the week or on the Sabbath.

The entire night is acceptable for reaping [the barley for] the omer. If it was reaped during the day, it is acceptable.

The mitzvah is to bring it from standing grain. If [appropriate standing grain] was not found, it should be brought from the sheaves.

The mitzvah is [to harvest grain] that is fresh. If [such grain] was not found, it may be brought from dried grain.

Their practice was to bring [the omer] from fields to the south [of Jerusalem]. They would leave one half of the field fallow and sow the other half one year. And the following year, they would leave fallow the half of the field that was previously sown and sow the other half and bring [the omer] from it.

... And they learned from the oral tradition that it is not Shabbat (that "from the morrow of the Shabbat" is not the weekly Shabbat) but rather the holiday [of Passover]. And so did the prophets and the high courts see in each and every generation, that they would wave the omer on the sixteenth of Nissan - whether it was on a weekday or on Shabbat. And behold, the Torah states (Leviticus 23:14), "Until that very day, you shall eat no bread or parched grain or fresh ears." And [in the Prophets, it] states (Joshua 5:11), "On the day after the Passover offering, on that very day, they ate of the produce of the country, unleavened bread and parched grain." And if you should say that this Passover came out on Shabbat - like the fools imagine - how could Scripture make the license to eat the new grain dependent on something which is not the main point nor the cause, but rather just happenstance. Rather, since it made it dependent on the morrow of Passover, it is a clear matter that the morrow of Passover is the cause of the license [to eat] the new grain; and we are not concerned about which day of the week it is.

They reaped [the barley]; [then] they placed it in the baskets, and brought it to the Temple Courtyard. [There] they beat it, winnowed it, and selected [the kernels]. The barley [kernels] were taken and roasted over the fire in a cylinder with holes so that the fire would reach it in its entirety, as [Leviticus 2:14] states: "From ripe ears, roasted over fire, ground from fresh kernels." According to the Oral Tradition, we learned that the verse is speaking only about the omer meal-offering. After it is roasted, it is spread out in the Temple Courtyard and the wind wafts through it. It is then taken to a mill for kernels and ground [to produce] three se'ah. From that quantity, an isaron is taken out after it has been sifted with thirteen sifters. The remainder is redeemed and [afterwards] may be eaten by any person. Challah must be separated from [that grain], but it is exempt from the tithes, as we explained. This isaron of fine barley flour is taken and mixed with a log of oil on the sixteenth of Nisan and a handful of frankincense is placed upon it like on the other meal-offerings. It is waved in the eastern portion of the Temple Courtyard, being passed to [all four directions], lifted up and brought down. It is then brought close to the tip of the southwest corner of the altar like the other meal-offerings. A handful of the meal is taken and offered on the altar's pyre. The remainder is eaten by the priests like the remainder of all other meal-offerings. When is this handful taken? After the additional offering of the day is offered. The lamb brought as a burnt-offering is offered before the continuous offering of the afternoon.

It is forbidden to reap any of the species of grain in Eretz Yisrael before the reaping of the omer, [because Leviticus 23:10] refers [to it as]: "the first of your harvest," [implying that] it should be the first [grain] that is reaped. To what does the above apply? To a harvest from which the omer offering could be brought. [A field located] in parched land in a valley, by contrast, may be reaped before [the reaping of] the omer, because it is not fit to bring [the omer offering] from it. [Even such grain] should not, however, be collected in a grain heap.

When grain grew its roots before [the reaping of] the omer, [reaping] the omer causes it to be permitted. If not, it is forbidden to harvest it, just as it is forbidden to partake of it until the omer is harvested next [year].

When grain has not completed the final third of its growth, it may be reaped [even if it had not grown roots before the reaping of the omer] to feed it to an animal. [Grain] may be reaped so it does not ruin trees. [Similarly,] it may be reaped to clear a place for an assembly of mourning or an assembly of study. For [the prooftext] states "your harvest." [Implied is that the restrictions] do not [apply] to harvests associated with a mitzvah.

Even though it is permitted to reap, one should not bind [the stalks of barley] as sheaves as the reapers do. Instead, he should leave them as small bundles.

We already explained that meal-offerings, the meal-offerings for the additional offerings, and first fruits, may not be brought from new grain before the bringing of the omer. If one brought them, the offering is invalid. [Similarly, these offerings] should not be brought before bringing the two loaves [on Shavuot], but if one brought them, the offering is acceptable.

Anyone who offers a meal-offering from new grain should recite the blessing Shehechiyanu.

When grain was sown after the offering of the omer and harvested after the omer was offered the following year, there is an unresolved doubt: May meal-offerings be brought from it as an initial preference, before the two loaves are brought [on Shavuot], because the two loaves and the omer had been brought while this grain [was growing], or perhaps [meal-offerings] should not be brought from it until after bringing the two loaves, after the omer of the same year were brought.

Similarly, if grain was growing in the ground and its leaves began to form or they began to blossom at the time of the bringing of the two loaves, there is an unresolved question if the blossoming or the formation of leaves is considered equivalent to [the grain] taking root, and it is permitted to bring meal-offerings from it, or it is not considered as equivalent to it having taken root. Therefore one should not bring [such offerings]. If one did, [we assume that] they were accepted.

One who reaps grain before the harvest of the omer is not liable for lashes and [the grain] he reaps is fit to be used.

It is a positive commandment to count seven complete weeks from the day the omer is brought, as [Leviticus 23:15] states: "And from the day after the Sabbath, you shall count... seven weeks." It is a mitzvah to count the days together with the weeks, as [ibid.:15] states: "You shall count 50 days." One should count at the inception of the [new] day. Therefore one counts at night, [beginning] from the night of the sixteenth of Nisan.

When one forgot and did not count at night, he should count during the day. One should count only when standing. If one counted while sitting, he fulfilled his obligation.

This mitzvah is incumbent on every Jewish male in every place and at all times. Women and servants are absolved from it.

Each night, the [following] blessing should be recited before counting: "Blessed are You, G-d, our Lord, Who sanctified us with His commandments and commanded us concerning the counting of the omer." If one counted without reciting the blessing, he fulfills his obligation and should not recite the blessing afterwards.

If they only found two sheep – and if they were to offer them for today’s musaf there would not be enough for tomorrow’s tamid – both options are equally valid. If they offered them for today’s musaf, it is valid, and if they wanted to leave them for tomorrow’s tamid offerings, they could do so.

These two loaves may be brought only from Eretz Yisrael and from freshly-harvested grain, as [indicated by Leviticus 23:17]: "From your dwelling places, bring bread that will be waved...." If freshly-harvested grain cannot be found, one may bring from that which had been stored away.

If wheat kernels descended from the clouds, there is an unresolved doubt whether they are considered as coming from "your dwelling places." Hence, [as an initial preference, the two loaves] should not be brought [from such grain]. After the fact, [the offering] is acceptable. How are [the two loaves] brought? Three se'ah of wheat from new grain are brought. [The kernels] are struck and tread upon as [is done] for all the meal offerings. They should be ground into fine flour [to produce] two esronim that are sifted with twelve sifters. The remainder is redeemed and [afterwards] may be eaten by any person. Challah must be separated from [that grain], but it is exempt from the tithes, as we explained.

The two loaves that come from new grain must each come from an isaron produced from a se'ah and a half [of kernels]. They are sifted with twelve sifters. For the showbread that comes from grain that was grown for a full season, it is sufficient to use eleven sifters and an isaron is produced from every se'ah. The omer which comes from fresh barley does not come from choice grain. [Hence it requires] three se'ah and thirteen sifters.

In all these instances, if one added to the number of se'ah used or subtracted from them, [the offering] is acceptable.

The two esronim are taken and each one is kneaded into dough individually and baked individually.

The dough for them is made and they are shaped outside [the Temple Courtyard]. They are, however, baked inside [the Courtyard] like all the meal-offerings.

Preparing these loaves does not supersede [the prohibitions against forbidden labor on] the festivals and needless to say, not [those of the] Sabbath. Instead, they are baked on the day preceding the festival. For [Exodus 12:16 which permits cooking and baking on the festivals states]: "It alone may be done for yourselves." [Implied is an exclusion:] "For yourselves and not for the Most High.

If the day before the festival is the Sabbath, they should be baked on Friday and eaten on the third day after they were baked which is the festival. It is explicitly stated in the Torah that they should be leavened bread. How were they prepared? One would bring yeast from another place and place it into the isaron measure. He would then fill that measure with fine flour and let it leaven with that yeast.

They were rectangular. The length of each loaf is seven handbreadths and their width was four handbreadths. Their height was four fingerbreadths.

How is the bread waved together with the two sheep brought as peace offerings? Two sheep are brought and they should be waved while they are still alive, as [Leviticus 23:20] states: "And [the priest] shall wave them...." If one waved each of them individually, the obligation is fulfilled. Afterwards, they are slaughtered and skinned. The breast and the thigh from both of them are taken and placed aside the two loaves. [A priest] should place both of his hands below them and wave them all as a single entity, in the eastern portion of the Temple Courtyard, in the place where all the waving [of offerings] is performed. One should bring them back and forth [to each of the four directions] and up and down. If he waved each of the loaves [together with one breast and one thigh] individually, the obligation is fulfilled. Afterwards, the eimorim of the sheep are offered on the altar's pyre. The remainder of the meat is eaten by the priests. With regard to the two loaves: the High Priest receives one of them and the other is divided among all the priestly watches. They both may be eaten for the entire day and half the night like the meat of the sacrifices of the most sacred order.

[The following laws apply if] one slaughtered the two sheep for four loaves: If [the priest performing the service] said: "Let two of the four become sanctified," he should remove two of the four, and wave them. The remainder should be redeemed inside the Temple Courtyard and eaten outside like other ordinary [bread]. If he did not make such a stipulation, the bread does not become sanctified.

If he slaughtered four sheep for two loaves, they should take away two of them and dash their blood on the altar with the intent that they not be for this offering. He should then wave the remaining two together with the two loaves.

The two breads are each indispensable requirements for the offering of each other and the two sheep are each indispensable requirements for the offering of each other. If one of them died, fled, or became treifah, a partner should be taken for the second. If one was slaughtered with the proper intent [and then the other died or the like], a partner should be taken for [the first].

The two loaves are indispensable requirements for the offering of the sheep, but the two sheep are not indispensable requirements for the offering of the loaves. [Nevertheless,] if [the loaves] were waved together with the sheep, they are indispensable requirements for their being offered. Thus if the loaves were lost, the sheep should be destroyed, and if the sheep were lost, the loaves should be destroyed, and other loaves and other sheep should be brought.

How should the two loaves be brought when they are brought without the sheep? They should be waved and then [left] until their form spoils and then taken out to the place where [sacrifices] are burnt. This is a decree, [enacted] lest sheep be available in the coming year and the loaves be offered without them. The two rams, seven sheep, and the goat, brought on this day because of the loaves, are not indispensable requirements for the offering of the loaves, nor are the loaves indispensable requirements for their being offered.

The two bulls of the additional offering of the day, and the bull brought because of the bread, are not indispensable requirements for the offering of each other.

The ram of the additional offering of the day, and the two rams brought because of the bread, are not indispensable requirements for the offering of each other.

The seven sheep of the additional offering of the day and the seven sheep brought because of the bread are not indispensable requirements for the offering of each other. If they were slaughtered, they are indispensable requirements for the offering of each other.

The continuous offerings are not indispensable requirements for the additional offerings, nor are the additional offerings indispensable requirements for the continuous offerings, nor are the additional offerings indispensable requirements for each other, nor is the entire amount of burnt offerings an indispensable requirement. What is implied? If only six sheep were found, the six should be offered. Even if one found only one sheep, it should be offered. [This applies] whether on Rosh Chodesh or on the festivals or Sabbaths. There is no obligation to offer the other animals on the following day or at any other time. Instead, whenever the date for a communal sacrifice passes without it being offered, [the obligation to offer] the sacrifice is nullified. If there were only two sheep to be found, and thus if they would be offered for the additional offering of the day, there would not be any for the continuous offering on the next day, the options are of equal weight. If they were offered for the additional offering of that day, the offering [is acceptable]. If it was desired that they be left to be offered on the following day, they should be left.

On the first day of Tishrei, for the additional offering of the day, we offer a bull, a ram, seven sheep, all as burnt-offerings, and a goat as a sin-offering. This is the additional offering of the day aside from the additional offering of Rosh Chodesh that is offered on every Rosh Chodesh. Therefore [if that date] fell on the Sabbath, three additional offerings were brought: the additional offering of the Sabbath, the additional offering of Rosh Chodesh, and the additional offering of that date.

What is the order in which they were offered? First they would offer the additional offering of the Sabbath, then the additional offering of the new month, and then the additional offering of the festival. [The rationale is that any offering brought] more frequently than another takes precedence over the other one. Similarly, if [an offering] is on a higher level of holiness than another one, it takes precedence over it. If one has a choice of [an offering that] is brought more frequently and one which is on a higher level of holiness, one may award precedence to whichever one desires.

If one transgressed and slaughtered [an animal for an offering that was] not [brought] more frequently, or one which was on a lower level of holiness first, one should offer it [on the altar] and then slaughter the one [brought] more frequently, or one which was on a higher level of holiness.

If the two [animals] were slaughtered at the same time, one should stir the blood [of the one that is less frequent or less holy] until the blood of the one that is more frequent or holier is sprinkled [on the altar].

The blood of a sin-offering is given precedence over the blood of a burnt-offering, because the blood of a sin-offering brings atonement. [The offering of] the limbs of a burnt-offering take precedence over offering the fats and organs of a sin-offering, because a burnt-offering is consumed entirely by fire. [If one must choose] between the blood of a sin-offering, or the limbs of a burnt-offering, one may give precedence to whichever one desires. Similarly, [if one must choose] between the blood of a burnt-offering and the fat and organs of a sin-offering or the blood of a burnt-offering and the blood of a guilt-offering, one may give precedence to whichever one desires.

A sin-offering takes precedence over a burnt-offering. Even a sin-offering of a fowl takes precedence over a burnt-offering of an animal, as [Leviticus 5:8 which] states: "[who shall offer] the sin offering first." This is a general principal teaching that every sin-offering takes precedence over the burnt-offering that accompanies it. Similarly, when setting aside [animals for sacrifices], one should set aside the animal to be offered as a sin-offering and then the one to be offered as a burnt-offering.

This does not apply with regard to the sacrifices of the holiday [of Sukkot]. They are sacrificed in the order that they are mentioned in the Torah, for [Numbers 29:33] states: "according to their ordinance." What is implied? At first the bulls [should be offered], after them the rams, after them the sheep and after them, the goats, even though the goats are sin-offerings and those which preceded them are burnt-offerings. Similarly, with regard to the burnt-offering of a bull and the sin-offering of a goat the community brings to atone for the inadvertent transgression [of the prohibitions] against the worship of false deities, the bull is given precedence, because [ibid. 15:24] states: "according to the ordinance." The bull offered by the anointed priest is given precedence over the bull offered [to atone] for an inadvertent transgression by the community. The latter sacrifice takes precedence over the bull [offered to atone] for the worship of false deities. The latter sacrifice takes precedence over the goat offered with it. Even though the bull is a burnt-offering and the goat is a sin-offering, [the bull is given precedence], for this is the order of the verses in the Torah. The goat brought [to atone for] idolatry takes precedence over the goat brought by a king, for the king is one individual. The goat brought by a king takes precedence over the she-goat brought by an ordinary individual. The she-goat brought by a private individual takes precedence over a ewe, even though they are both sin-offerings. For a she-goat is fit to be brought [to atone] for [all] sins for which one is liable for karet, for which a sin-offering is brought, and the ewe may not be brought [to atone] for the inadvertent transgression of the prohibitions of idolatry.

Even the sin-offering of a fowl brought by a woman after childbirth takes precedence over the sheep she brings. A sin-offering takes precedence over a guilt-offering, because its blood is applied to the four corners [of the altar] and on its base. All of the sin-offerings mentioned in the Torah take precedence over all of the guilt-offerings with the exception of the guilt-offering brought by a person afflicted by tzaraat, because it comes to make a person fit. A guilt-offering takes precedence over a thanksgiving-offering and the ram brought by a nazirite, because it is a sacrifice of the most sacred order. A thanksgiving-offering and the ram brought by a nazirite take precedence over a peace-offering, because they may be eaten for only one day and require that bread bey brought with them. A thanksgiving-offering takes precedence over the ram of a nazirite, because it must be brought with four types of meal-offerings. A peace-offering takes precedence over a firstborn offering, because it requires two presentations of blood which are in fact four, leaning on the animal, waving the offering, and accompanying offerings. The firstborn offering takes precedence over the tithe offering, because it is sanctified from the womb and may be eaten only by priests. The tithe offering takes precedence over fowl because it involves ritual slaughter and it has an element of the most sacred order: its blood and the fats and organs are offered on the altar. Sacrifices of fowl take precedence over meal-offerings, for [they involve offering] blood. If a person has a sin-offering of fowl, a tithe offering, and a burnt-offering of an animal [to sacrifice], since the burnt-offering takes precedence over the tithe offering and the sin-offering of the fowl takes precedence over the burnt-offering, he should sacrifice the sin-offering of the fowl first, then the burnt-offering, and then the tithe offering.

When a person has several types of animals from one type of sacrifice, in which order should they be offered? Bulls take precedence over rams, for their accompanying offerings are larger. Rams take precedence over sheep for the same reason. Sheep take precedence over goats, because they have more fats and organs offered on the altar, because the fat-tail is among the organs of the sheep offered and the goats do not have a fat-tail. The omer offering takes precedence over the sheep offered with it. The loaves take precedence to the two sheep [offered with them]. This is the general principle: An entity offered because of the day takes precedence over an entity brought because of the bread.

A meal-offering brought by a male takes precedence over one brought by a female. A meal-offering of wheat takes precedence over a meal-offering of barley. A meal-offering brought as a sin-offering takes precedence over a meal-offering brought as a free-will offering, because it comes [as atonement] for sin. With regard to a meal-offering brought as a free-will offering and the meal-offering of a sotah, one may give precedence to whichever one desires.

Meal-offerings receive precedence over wine libations. Wine libations receive precedence over oil. Oil receives precedence over frankincense. Frankincense receives precedence over salt and salt receives precedence over wood. When does the above apply? When they are all brought at the same time. When, however, a sacrifice is brought first, it is offered first, and one which is brought last, is offered last.

All [the sacrifices] that receive precedence with regard to being offered also receive precedence with regard to being eaten.

If a person had before him a peace-offering that had been sacrificed on the previous day, and one that was offered the present day, the one offered on the previous day is given precedence, because the limit [until when it may be eaten] is closer. If one has a peace-offering from the previous day and a sin-offering or a guilt-offering from the present day, the sin-offering and the guilt-offering take precedence, because they are sacrifices of the most sacred order, as we explained.

On the fast day of Yom Kippur an additional offering is offered like that of Rosh HaShanah: a bull and a ram - this ram is called "the ram of the people" - and seven sheep. All are burnt-offerings. A goat [is brought as] a sin-offering and it is eaten in the evening.

In addition, the community offers another goat as a sin-offering, it is burnt. Its pair is the goat sent to Azazel.

On the first day of the Sukkot festival, the following are brought as the additional offering of the day: thirteen bulls, two rams, and fourteen sheep. All are burnt offerings. And a goat which is eaten [is brought as] a sin-offering. Similarly, on all the seven days of [the Sukkot] festival, two rams, fourteen sheep, and a sin-offering of a goat are offered.

The number of bulls [offered], however, is decreased each day. On the second day, twelve bulls are offered, on the third eleven,... until on the seventh day, seven bulls, two rams, and fourteen sheep are all brought as burnt-offerings and a goat is brought as a sin-offering.

On Shemini Atzeret, the following are brought as the additional offering of the day: a bull, a ram, and seven sheep. All are burnt offerings. And a goat [is brought as] a sin-offering. This is a separate offering in its own right.

All seven days of the festival, water is poured on the altar. This matter is a Halacha LeMoshe MiSinai. Along with the wine libation that accompanied the daily Tamid sacrifice in the morning, the water libation was performed separately.

If one poured the water into the wine or the wine into the water and then poured the two of them as a libation from a single utensil, the obligation is fulfilled. If the water libation was offered before the [daily] sacrifice - indeed, even if it was offered at night - the obligation is fulfilled. The libation was poured at the southwest corner, above the mid-point of the altar, and then it would all descend to the shittin, as we explained. How was it offered? He would fill a golden vessel that contains three lugin from the Shiloach stream. When they reached the Water Gate, tekiah, teruah,, and tekiah blasts are sounded. [The priest] would ascend the ramp and turn to his left and pour the water into a cup that was positioned there. For there were two silver cups there. The water [was poured] into the western one and the wine libation [was poured] into the eastern one. They were pierced with two small holes like two small nostrils. The hole for [the cup] of water was thinner than that for the wine so that the water would conclude flowing together with the wine.

They would tell [the priest] who would pour the water libation: "Lift up your hands," because once [a priest] poured [the water] on his feet, and the entire nation stoned him with their esrogim. For they said: "He was a Sadducee," for they say that there is no water libation.

[The water libation] was performed on the Sabbath in the same manner in which it was performed during the week, except that on Friday, a golden jug that was not a sacrificial vessel was filled [with water] and left in the chamber. On the morrow, [the pitcher used for the libation] was filled from it.

If the water was spilled or was uncovered, one should fill [the pitcher] from the basin and pour the libation.

On every day of the Sukkot festival, a separate song was recited for the Musaf offering. On the first day of Chol HaMoed, they would say: "Render to G-d, children of the mighty..." (Psalm 29). On the second [day of Chol HaMoed], they would say "And to the wicked, G-d said..." (Psalm 50). On the third, they would say: "Who will stand up for me against the wicked?..." (ibid. 94:16). On the fourth, they would say: "Understand, you senseless among the people..." (ibid.:5). On the fifth, they would say: "I removed his shoulder from the burden" (ibid. 81:7). On the sixth, they would say: "All the foundations of the earth tremble" (ibid. 82:5). If the Sabbath falls on one of [the days of Chol HaMoed, the verses beginning] "All the foundations tremble" are superseded [by the song for the additional offering of the Sabbath].

We have already explained that there are a total of 24 priestly watches and they all serve with equal rights during the festivals. On the holiday of Sukkot, each watch would offer [only] one bull, one ram, or a goat as a sin-offering. With regard to the sheep, however, [there was a difference]. There were watches which would offer two sheep and there were watches that would offer one. What is implied? On the first day of the festival of Sukkot, there are thirteen bulls, two rams, and a goat. Every watch [that receives an animal to offer] would offer one of these animals. Thus there remain fourteen sheep for eight watches. Six watches offer two sheep and two watches offer one. On the second day, there are twelve bulls, two rams, and a goat. Every watch [that receives an animal to offer] would offer one of these animals. Thus there remain fourteen sheep for nine watches. Five watches offer two sheep and four watches offer one. On the third day, there are eleven bulls, two rams, and a goat. Every watch [that receives an animal to offer] would offer one of these animals. Thus there remain fourteen sheep for ten watches. Four watches offer two sheep and six watches offer one. On the fourth day, there are ten bulls, two rams, and a goat. Every watch [that receives an animal to offer] would offer one of these animals. Thus there remain fourteen sheep for eleven watches. Three watches offer two sheep and eight watches offer one. On the fifth day, there are nine bulls, two rams, and a goat. Every watch [that receives an animal to offer] would offer one of these animals. Thus there remain fourteen sheep for twelve watches. Two watches offer two sheep and ten watches offer one. On the sixth day, there are eight bulls, two rams, and a goat. Every watch [that receives an animal to offer] would offer one of these animals. Thus there remain fourteen sheep for thirteen watches. One watch offers two sheep and twelve watches offer one. On the seventh day, there are seven bulls, two rams, a goat, and fourteen sheep, [an amount of animals] equivalent to the number of watches. Each watch offers one animal.

Whichever watch offered a bull one day did not offer a bull the next day. Instead, they would rotate. On the eighth day, they allot them through a lottery in which all watches are equal, as we explained.

When the first day of the festival of Sukkot fell on the Sabbath, there would be 61 esronim of accompanying meal-offerings from the additional offerings and the continuous offerings. They would not be mixed together.

The accompanying meal-offerings are never mixed together. Instead, the accompanying offerings of bulls [are prepared and offered] separately, those of rams separately, and those of sheep separately. [This applies] both with regard to communal offerings and individual offerings.

All of the fats of the sacrifices [that are to be offered on the altar] - whether from communal sacrifices or from individual sacrifices - should not be mixed with each other. Instead, the fats and the organs of each sacrifice are offered on the altar's pyre separately. If, however, they become mixed together, they may be offered all as one.

If the meal-offerings of the accompanying offerings become intermingled after each type was mixed with oil separately, they are acceptable.

Since the meal-offerings were mixed together and their oil and meal have become intermingled, it is permissible to mix their wine [libations] together as an initial preference. Similarly, if the meal-offerings of the accompanying offerings were already offered, each one separately, it is permissible to mix their wine [libations] together.

When the wine-libations of the accompanying offerings are mixed together, it is permissible to mix a wine libation of a sacrifice offered on the previous day with one offered on the present day or those of an individual offering with those of a communal offering. When one mixes together [wine libations], he may mix the wine libations of the accompanying offerings of bulls with those of the accompanying offerings of rams, or those of the accompanying offerings of sheep with others of the accompanying offerings of sheep. One should not, however, mix the wine libations of the accompanying offerings of sheep with those of bulls or rams.

As an initial preference, one should not mix wine [libations] unless the meal-offerings have been mixed together or they have been offered, as we explained.