על החוקים לפרטיהם, ספר א ל״וOn the Special Laws, Book I 36
א׳
1[194] After having discoursed to this extent on these subjects he begins to classify the kinds of sacrifices. He divides them into three principal classes which he calls respectively the whole-burnt-offering, the preservation-offering and the sin-offering. To each of these he adds the adornment of suitable ritual, in which he succeeds admirably in combining decorum with reverence.
ב׳
2[195] His classification is quite excellent and perfectly fits the facts to which it shews a logical sequence. For if anyone cares to examine closely the motives which led men of the earliest times to resort to sacrifices as a medium of prayer and thanksgiving, he will find that two hold the highest place. One is the rendering of honour to God for the sake of Him only and with no other motive, a thing both necessary and excellent. The other is the signal benefit which the worshipper receives, and this is twofold, on one side directed to obtaining a share in blessings, on the other to release from evils.
ג׳
3[196] To the God-ward motive which has Him alone in view he assigned the whole-burnt-offering, for, whole and complete in itself as it is, it fits in well with the same qualities in the motive which carries with it no element of mortal self-interest; but where human interests were concerned, since the idea admitted of division, the lawgiver also made a division, and appointed what he called a preservation-offering to correspond to the aspiration for participation in blessings, while he assigned the sin-offering for avoidance of evils.
ד׳
4[197] Thus very properly there are three offerings for three objects, the whole-burnt-offering having no other in view but God Himself alone Whom it is good to honour, the other two having ourselves in view, the preservation-offering for the safe preserving and bettering of human affairs, the sin-offering for the healing of the trespasses which the soul has committed.