“ ‘If his offering is a burnt offering from the herd, he shall offer a male without defect. He shall offer it at the door of the Tent of Meeting, that he may be accepted before Yahweh.
To perform the prescribed procedures for the burnt offering
The cited verse
The Hebrew (Masoretic Text)
אִם עֹלָה קָרְבָּנוֹ מִן הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה
In Maimonides’ words
How Maimonides defines this commandment in his Sefer HaMitzvot — his own words, shown as a primary source.
היא שצונו במעשה קרבן העולה, והוא כשיהיה כל קרבן עולה שיהיה קרב יהיה קרבן יחיד או צבור שיהיה על תנאי כך וכך ועל תואר כך, והוא אמרו אדם כי יקריב מכם אם עולה קרבנו וגו'. (ויקרא, מעשה קרבנות פ"ז):
That is that He commanded us with the process of the burnt-offering sacrifice. And that is that every burnt-offering sacrifice - whether it be the sacrifice of an individual or of the community - be according to this and that stipulation and according to this description. And that is His saying, "a man - when one of you offers [...]. If his sacrifice is a burnt-offering, etc." (Leviticus 1:2-3). (See Parashat Vayikra; Mishneh Torah, Sacrificial Procedure 7.)
Hebrew: Sefer HaMitzvot, Warsaw 1883 (public domain). English: Sefaria Edition, trans. Rabbi Francis Nataf, 2021 (CC0). Via Sefaria; translator’s footnotes omitted.
Literary form: a ritual instruction
Applicability
How the catalog describes where and when this commandment applies. These are independent descriptions, not a verdict on which laws still count.
- Requires a standing Temple
Classical halakhic consequences
The consequences the classical halakhah attaches to this commandment, grouped by who imposes them. Where a category has none recorded, that absence is itself meaningful.
Imposed by a court
No court-imposed penalty is recorded.
At the hands of Heaven
No divinely-imposed consequence is recorded.
Ritual remedy
No ritual remedy is recorded.
How the streams of Judaism treat this commandment
The streams of Judaism read the same commandment differently — an ongoing plurality, not a ranking. Each position below is reported as the catalog records it; none is presented as the correct one.
- Orthodox Binding, with modification
- Conservative Kept as an ethical principle
- Reform Not binding
- Reconstructionist Not binding
- Karaite Binding, with modification
24 of 613 commandments have been examined in depth so far — this one is queued.
How later traditions received this commandment
How later traditions read or reworked this commandment, each attributed to its own voice. The catalog’s own classification of each reception is shown as it records it, never adopted as GEBible’s.
Qumran (the Dead Sea Scrolls)
- 11QTa (Temple Scroll) cols. 13-29 The catalog describes this reception as: legislative reformulation
Rabbinic aggadah
- Leviticus Rabbah 7:3 expanded it homiletically
- Genesis Rabbah 56:3 expanded it homiletically
Philo of Alexandria
- De Specialibus Legibus 1.196-211 read it allegorically
Josephus
- Ant. 3.226-227 carried a parallel
The New Testament
- Hebrews 10:5-10 treated it as abrogated Cites Ps 40:6-8 (LXX) to argue burnt offerings are superseded by the self-offering of Christ
- Mark 12:33 reinterpreted it Love of God and neighbor declared 'more than all whole burnt offerings'
The Church Fathers
- Origen, Homiliae in Leviticum 1 read it allegorically
Beside the older legal codes of its world
The commandment set beside the ancient Near-Eastern legal collections scholars compare it to — a descriptive comparison, not a claim of dependence.
- ugaritic texts Ugaritic burnt offering (šrp) appears in sacrificial lists alongside other offering categories, attesting total-combustion sacrifice as widespread West Semitic practice predating Priestly codification Relationship to the parallel: parallel with divergence KTU 1.39; 1.41 (ritual offering lists) Pardee, Ritual and Cult at Ugarit (SBLWAW 10, 2002)
- atrahasis epic The Atrahasis flood hero performs a complete combustion offering whose smoke the gods inhale; provides the Mesopotamian background for the Israelite re'ah nihoah formula that the olah generates, which the Priestly writers retain in demythologized form Relationship to the parallel: polemical contrast Tablet III vi 30-35 (post-flood sacrifice) Lambert and Millard, Atra-Hasis: The Babylonian Story of the Flood (Oxford, 1969)
Where this commandment meets modern human-rights frameworks
One modern normative lens, attributed to it — not GEBible’s assessment. Each row names the framework it measures against and the catalog’s own classification of the relation.
This framework catalogues tensions; it records agreement in only one of its entries. The near-total tension rate is the shape of the instrument, not a finding.
No tension with the catalogued modern frameworks is recorded here.
The enumeration counts this as a structural duplicate of commandment #54 — Structural duplicate of #54 sharing collision_key shm:Positive 63. Independent verification converges with Sonnet's verdict. Entries #54 and #110 are true duplicates of the same Maimonidean rule (SHM Positive 63 = Chinuch 115 = the prescribed procedure of the olah/burnt offering at Lev 1:3). Both share identical reference (Lev 1:3), identical Chinuch number (115), See task #95..