## Zevachim Daf 117b

###### Zevachim 117b:1
[Zevachim 117b:1](https://torahapp.org/share/book/Zevachim/r/117b:1)

וְחוֹבוֹת שֶׁקָּבוּעַ לָהֶן זְמַן.

**William Davidson Edition - English:**
**and compulsory** public offerings **that have a set time** to be sacrificed, e.g., daily offerings and additional offerings. Public offerings that do not have a set time were not sacrificed upon the great public altar in Gilgal.


###### Zevachim 117b:2
[Zevachim 117b:2](https://torahapp.org/share/book/Zevachim/r/117b:2)

מַאי טַעְמָא דְּרַבִּי מֵאִיר? דְּאָמַר קְרָא: ״לֹא תַעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים פֹּה הַיּוֹם״ –

**William Davidson Edition - English:**
§ The Gemara explains the various opinions cited in the *baraita*: **What is the reason** for the opinion **of Rabbi Meir** that only vow offerings and gift offerings, such as nazirite offerings and meal offerings, were sacrificed upon a private altar during the period of Gilgal? It is **as the verse states: “You shall not do all that we do here this day,** every man whatsoever is fitting in his own eyes. For you have not as yet come to the rest and to the inheritance” (Deuteronomy 12:8–9).


###### Zevachim 117b:3
[Zevachim 117b:3](https://torahapp.org/share/book/Zevachim/r/117b:3)

אָמַר לָהֶן מֹשֶׁה לְיִשְׂרָאֵל: כִּי עָיְילִיתוּ לָאָרֶץ ישראל – יְשָׁרוֹת תַּקְרִיבוּ, חוֹבוֹת לֹא תַּקְרִיבוּ. מְנָחוֹת וּנְזִירוֹת – יְשָׁרוֹת נִינְהוּ.

**William Davidson Edition - English:**
**Moses said** the following **to the Jewish people: When you enter Eretz** Yisrael but have not yet arrived at Shiloh or Jerusalem and are therefore permitted to sacrifice upon private altars, you may not sacrifice whatever has been sacrificed in the wilderness, i.e., both obligatory offerings and gift offerings. Rather, the phrase “every man whatsoever is fitting [*hayashar*] in his own eyes,” means that **fitting** offerings [***yesharot***], i.e., offerings that are fitting in one’s eyes and are brought due to one’s own benevolence, **you may sacrifice,** but **you may not sacrifice obligatory** offerings. **Meal offerings and** offerings of **a nazirite are** included in the category of **fitting** offerings: Meal offerings are sacrificed as vow offerings or gift offerings while offerings of a nazirite are considered a vow offering, as becoming a nazirite is not compulsory.


###### Zevachim 117b:4
[Zevachim 117b:4](https://torahapp.org/share/book/Zevachim/r/117b:4)

וְרַבָּנַן – אֵין מִנְחָה בְּבָמָה; נְזִירוֹת חוֹבוֹת נִינְהוּ.

**William Davidson Edition - English:**
**And** what is the reason that **the Rabbis** disagree with Rabbi Meir and state that meal offerings and offerings of a nazirite were not sacrificed on a private altar? They hold that **a meal offering is not** ever sacrificed **upon** a private **altar** and that offerings of **a nazirite are** considered **compulsory.** While one assumes the status of a nazirite voluntarily, once he has become a nazirite he is required to bring the offering.


###### Zevachim 117b:5
[Zevachim 117b:5](https://torahapp.org/share/book/Zevachim/r/117b:5)

אָמַר שְׁמוּאֵל: מַחְלוֹקֶת בְּחַטָּאת וְאָשָׁם, אֲבָל בְּעוֹלוֹת וּשְׁלָמִים – דִּבְרֵי הַכֹּל יְשָׁרוֹת נִינְהוּ, וְקָרְבִי.

**William Davidson Edition - English:**
With regard to this, **Shmuel says** that **the disagreement** between Rabbi Meir and the Rabbis pertains only **to the sin offering and the guilt offering** brought by the nazirite. **But with regard to the burnt offering and the peace offering** that the nazirite brings, **all agree** that **they are** considered offerings that one deems **fitting** to sacrifice **and are** therefore **sacrificed** on a private altar.


###### Zevachim 117b:6
[Zevachim 117b:6](https://torahapp.org/share/book/Zevachim/r/117b:6)

מוֹתֵיב רַבָּה: חָזֶה וָשׁוֹק וּתְרוּמַת לַחְמֵי תוֹדָה – נוֹהֲגִין בְּבָמָה גְּדוֹלָה, וְאֵין נוֹהֲגִין בְּבָמָה קְטַנָּה. וְאִילּוּ הַזְּרוֹעַ בְּשֵׁלָה – שַׁיְּירַהּ;

**William Davidson Edition - English:**
**Rabba raises an objection** from a *baraita*: The *halakha* of **the breast and thigh** portions of peace offerings, which are given to the priests (see Leviticus 7:34), **and** the *halakha* of **the *teruma* of the loaves of the thanks offering,** i.e., the bread that was given to the priests from each of the four types of loaves that were brought with the thanks offering (see Leviticus 7:14), **apply** only **with regard to a great** public **altar, and do not apply with regard to a small** private **altar.** Rabba comments: **By contrast,** another of the priestly gifts, **the cooked foreleg** of the nazirite’s ram (see Numbers 6:19–20) was **omitted** by the *tanna*.


###### Zevachim 117b:7
[Zevachim 117b:7](https://torahapp.org/share/book/Zevachim/r/117b:7)

אִי אָמְרַתְּ בִּשְׁלָמָא בְּעוֹלָה וּשְׁלָמִים פְּלִיגִי, הָא מַנִּי – רַבָּנַן הִיא. אֶלָּא אִי אָמְרַתְּ בְּחַטָּאת וְאָשָׁם פְּלִיגִי, הָא מַנִּי?

**William Davidson Edition - English:**
Rabba notes: **Granted, if you say** that Rabbi Meir and the Rabbis **disagree** even **with regard to** whether **a burnt offering and peace offering** of a nazirite may be sacrificed upon a private altar, then in accordance with **whose** opinion **is this** *baraita* that omits the nazirite’s ram? It **is** in accordance with the opinion of **the Rabbis,** who hold that the peace offering of the nazirite was not sacrificed upon a private altar. **But if you say** that **they disagree** only **with regard to a sin offering and guilt offering,** while the Rabbis agree that the peace offering and burnt offering of a nazirite were sacrificed on a private altar, then in accordance with **whose** opinion **is this** *baraita*?


###### Zevachim 117b:8
[Zevachim 117b:8](https://torahapp.org/share/book/Zevachim/r/117b:8)

אֶלָּא אִי אִיתְּמַר, הָכִי אִיתְּמַר – אָמַר שְׁמוּאֵל: מַחְלוֹקֶת בְּעוֹלָה וּשְׁלָמִים, אֲבָל בְּחַטָּאת וְאָשָׁם – דִּבְרֵי הַכֹּל חוֹבוֹת נִינְהוּ, וְלָא קָרְבִי.

**William Davidson Edition - English:**
**Rather, if** this **was stated,** it **was stated like this: Shmuel said** that the **disagreement** between Rabbi Meir and the Rabbis pertains only **to** the **burnt offering and peace offering** that were brought by the nazirite. **But with regard to** the **sin offering and guilt offering, all agree that they are compulsory, and** even according to the opinion of Rabbi Meir they **are not sacrificed** upon a private altar.


###### Zevachim 117b:9
[Zevachim 117b:9](https://torahapp.org/share/book/Zevachim/r/117b:9)

אָמַר מָר, וַחֲכָמִים אוֹמְרִים: כֹּל שֶׁהַצִּבּוּר מַקְרִיבִין בְּאֹהֶל וְכוּ׳.

**William Davidson Edition - English:**
§ The Gemara continues to clarify the opinions in the *baraita*: **The Master,** i.e., Rabbi Yehuda, **said** that any offering that the public or an individual could sacrifice in the Tent of Meeting in the wilderness, including vow offerings, gift offerings, and compulsory offerings, could also be sacrificed in the Tent of Meeting in Gilgal. It was only on a private altar that the individual was limited to sacrificing burnt offerings and peace offerings. **And the Rabbis say: Any** offering **that the public** could **sacrifice in the Tent** of Meeting in the wilderness could also be sacrificed in the Tent of Meeting in Gilgal. An individual could sacrifice only burnt offerings and peace offerings, whether on a great public altar or on a private altar.


###### Zevachim 117b:10
[Zevachim 117b:10](https://torahapp.org/share/book/Zevachim/r/117b:10)

מַאי טַעְמַיְיהוּ דְּרַבָּנַן? אָמַר קְרָא: ״אִישׁ הַיָּשָׁר בְּעֵינָיו יַעֲשֶׂה״; אִישׁ – יְשָׁרוֹת הוּא דְּלִיקְרוּב, חוֹבוֹת לָא לִיקְרוּב; וְצִבּוּר – אֲפִילּוּ חוֹבוֹת לִיקְרוּב.

**William Davidson Edition - English:**
The Gemara clarifies the two opinions: **What is the reason** for the opinion **of the Rabbis** that only the public could sacrifice compulsory offerings on a great public altar? **The verse states** with regard to the period in which private altars were permitted: “You shall not do all that we do here this day, every **man whatsoever is fitting in his own eyes”** (Deuteronomy 12:8). This indicates that it is **“a man,”** i.e., an individual, **who may sacrifice only** offerings that he deems **“fitting,”** i.e., voluntary offerings, but **may not sacrifice compulsory** offerings. **But** the **public may sacrifice even compulsory** offerings.