## Zevachim Daf 118a

###### Zevachim 118a:1
[Zevachim 118a:1](https://torahapp.org/share/book/Zevachim/r/118a:1)

וְרַבִּי יְהוּדָה אָמַר לָךְ: כִּי כְּתִיב – ״הַיָּשָׁר בְּעֵינָיו״ הוּא דִּכְתִיב; אֲבָל בְּבָמָה גְּדוֹלָה – אֲפִילּוּ חוֹבוֹת נָמֵי לִיקְרוּב.

**William Davidson Edition - English:**
**And Rabbi Yehuda,** who holds that an individual may also sacrifice compulsory offerings on a great public altar, could have **said to you** that **when** the phrase “whatsoever **is fitting” is written,** indicating that individuals may sacrifice only vow offerings and gift offerings, **it is** with regard to **“in his own eyes” that it is written.** In other words, it is referring to a location that is fitting in his eyes for sacrifice, i.e., a private altar. **But on a great** public **altar, even compulsory** offerings **may be sacrificed.**


###### Zevachim 118a:2
[Zevachim 118a:2](https://torahapp.org/share/book/Zevachim/r/118a:2)

אֶלָּא הָא כְּתִיב ״אִישׁ״ – לָאו לְמֵימְרָא דְּאִישׁ יְשָׁרוֹת הוּא דְּלִיקְרוּב, הָא חוֹבוֹת לָא לִיקְרוּב? כִּי כְּתִיב ״אִישׁ״ – לְהַכְשִׁיר אֶת הַזָּר.

**William Davidson Edition - English:**
The Gemara asks: **But** even if that derivation is correct, **isn’t “man” written** in that verse? **Isn’t that to say that** with regard to **“a man,”** i.e., an individual, **only** offerings that one deems **fitting** to sacrifice **may be sacrificed, but compulsory** offerings **may not be sacrificed?** The Gemara replies: **When “man” is written** in this verse, it is **to qualify a non-priest** to perform the sacrificial service on a private altar.


###### Zevachim 118a:3
[Zevachim 118a:3](https://torahapp.org/share/book/Zevachim/r/118a:3)

זָר – מִ״וְּזָרַק הַכֹּהֵן אֶת הַדָּם עַל מִזְבַּח ה׳״ נָפְקָא!

**William Davidson Edition - English:**
The Gemara challenges: But the fact that **a non-priest** is qualified to perform the sacrificial service on a private altar is **derived from** the verse: **“And the priest shall dash the blood against the altar of the Lord** at the entrance of the Tent of Meeting” (Leviticus 17:6). The verse indicates that service at a great public altar may be performed only by a priest, from which it is inferred that the service on a private altar may be performed by a non-priest as well.


###### Zevachim 118a:4
[Zevachim 118a:4](https://torahapp.org/share/book/Zevachim/r/118a:4)

מַהוּ דְּתֵימָא לִיבְעֵי קִדּוּשׁ בְּכוֹרוֹת כְּמֵעִיקָּרָא; קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara replies: **Lest you say** that whereas that verse indicates it is not required that the service on a private altar be performed by a priest, nevertheless **consecration of** the **firstborn** is **required** for this purpose, **as** was the case **initially,** i.e., before the Tabernacle was constructed. Perhaps the only non-priests who may perform the service on private altars are the firstborn sons. Therefore, the verse states: “Every man whatsoever is fitting in his own eyes,” which **teaches us** that with regard to private altars, each person may sacrifice his own offerings.


###### Zevachim 118a:5
[Zevachim 118a:5](https://torahapp.org/share/book/Zevachim/r/118a:5)

חֲכָמִים הַיְינוּ תַּנָּא קַמָּא!

**William Davidson Edition - English:**
§ The Gemara clarifies the opinion of the Rabbis, who disagree with Rabbi Yehuda, by questioning: But the statement of **the Rabbis is** identical to the statement of **the first *tanna*,** i.e., the Rabbis cited at the beginning of the *baraita*, who say that on a private altar an individual sacrificed only burnt offerings and peace offerings. What is the difference between the first *tanna* and the Rabbis?


###### Zevachim 118a:6
[Zevachim 118a:6](https://torahapp.org/share/book/Zevachim/r/118a:6)

אָמַר רַב פָּפָּא: קָרְבוּ נְסָכִים בְּמִדְבָּר אִיכָּא בֵּינַיְיהוּ.

**William Davidson Edition - English:**
**Rav Pappa said:** The difference **between them** is whether **libations were offered in the wilderness** along with burnt offerings and peace offerings. According to the opinion of the first *tanna*, libations were not offered in the wilderness, nor were they offered in Eretz Yisrael during the period of Gilgal. According to the Rabbis in the latter section of the *baraita*, libations were offered in the wilderness and in Gilgal.


###### Zevachim 118a:7
[Zevachim 118a:7](https://torahapp.org/share/book/Zevachim/r/118a:7)

אָמַר מָר: רַבִּי שִׁמְעוֹן אוֹמֵר וְכוּ׳. מַאי טַעְמֵיהּ דְּרַבִּי שִׁמְעוֹן? דִּכְתִיב: ״וַיַּעֲשׂוּ בְנֵי יִשְׂרָאֵל אֶת הַפֶּסַח בַּגִּלְגָּל״.

**William Davidson Edition - English:**
§ **The Master said** in the *baraita*: **Rabbi Shimon says** that even the public did not sacrifice all offerings in the Tent of Meeting in Gilgal; they sacrificed only Paschal offerings and compulsory public offerings that have a set time. The Gemara asks: **What is the reason** for the opinion **of Rabbi Shimon? As it is written: “And the children of Israel** encamped **in Gilgal;** and **they kept the Passover** on the fourteenth day of the month at evening in the plains of Jericho” (Joshua 5:10).


###### Zevachim 118a:8
[Zevachim 118a:8](https://torahapp.org/share/book/Zevachim/r/118a:8)

פְּשִׁיטָא! אֶלָּא הָא קָא מַשְׁמַע לַן – דְּחוֹבוֹת כְּעֵין פֶּסַח הוּא דְּקָרֵב, הָא לָאו כְּעֵין פֶּסַח לָא קָרֵב. וְאִידַּךְ –

**William Davidson Edition - English:**
The Gemara asks: Isn’t it **obvious** that they brought the Paschal offering? The Paschal offering is compulsory. **Rather, this** verse **teaches us that** in Gilgal, **only compulsory** offerings **similar to** the **Paschal** offering, i.e., that have a set time, **were sacrificed, but** offerings that are **not similar to** the **Paschal** offering **were not sacrificed.** The Gemara asks: **And** how does **the other** *tanna*, i.e., the Rabbis who disagree with Rabbi Shimon and hold that during the period of Gilgal other offerings were sacrificed by the public, interpret the verse?


###### Zevachim 118a:9
[Zevachim 118a:9](https://torahapp.org/share/book/Zevachim/r/118a:9)

מִיבְּעֵי לֵיהּ לְכִדְרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי בַּנָּאָה: עָרֵל – מְקַבֵּל הַזָּאָה.

**William Davidson Edition - English:**
The Gemara responds: **It is necessary for** the *halakha* **that** was taught **by Rabbi Yoḥanan. As Rabbi Yoḥanan says in the name of Rabbi Bena’a:** If **an uncircumcised** Jew contracted ritual impurity from a corpse, he **may receive sprinkling** of the water containing the ashes of the red heifer on the third and seventh days of his purification, despite the fact that he is uncircumcised. In the time of Joshua, the Jewish people became circumcised after they were purified from impurity imparted by a corpse.


###### Zevachim 118a:10
[Zevachim 118a:10](https://torahapp.org/share/book/Zevachim/r/118a:10)

תָּנֵי תַּנָּא קַמֵּיהּ דְּרַב אַדָּא בַּר אַהֲבָה: אֵין בֵּין בָּמָה גְּדוֹלָה לְבָמָה קְטַנָּה, אֶלָּא פֶּסַח וְחוֹבוֹת הַקָּבוּעַ לָהֶן זְמַן. אֲמַר לֵיהּ: יָחִיד – חוֹבוֹת שֶׁקָּבוּעַ לָהֶן זְמַן מְנָא לֵיהּ?

**William Davidson Edition - English:**
§ With regard to the Paschal offering and compulsory public offerings that have a set time mentioned by Rabbi Shimon, the Gemara relates that **a *tanna* taught** a *baraita* **in the presence of Rav Adda bar Ahava: The difference between a great** public **altar,** e.g., the altar in Gilgal, **and a small** private **altar is only** that the **Paschal offering and compulsory** offerings **that have a set time** may be sacrificed upon a great public altar, but not upon a private altar. Rav Adda bar Ahava **said to him: From where** would **an individual** sacrifice **compulsory** offerings **that have a set time?** There is no such offering brought by an individual. It was therefore unnecessary for the *tanna* to state that this type of offering is not sacrificed on a private altar.


###### Zevachim 118a:11
[Zevachim 118a:11](https://torahapp.org/share/book/Zevachim/r/118a:11)

אֲמַר לֵיהּ: אֶסְמְיַיהּ? אֲמַר לֵיהּ: תִּתַּרְגַּם מַתְנִיתָךְ בְּעוֹלַת חוֹבָה, דְּאִיכָּא עוֹלַת נְדָבָה. דְּאִי חַטַּאת יָחִיד הוּא – חוֹבוֹת דִּקְבִיעַ לֵיהּ זְמַן מִי אִיכָּא?!

**William Davidson Edition - English:**
The *tanna* **said to him:** If so, **shall I remove it** from the text of the mishna, and teach only: Paschal offerings? Rav Adda bar Ahava **said to him:** That is not necessary; **interpret your mishna** as referring **to a compulsory burnt offering,** i.e., the burnt offering of appearance brought on the pilgrimage Festivals by every individual, which is not sacrificed on a private altar, **as there is,** conversely, **a voluntary burnt offering** that may be sacrificed on a private altar. This *baraita* must be discussing a burnt offering brought by an individual, **as if it is** referring to **a sin offering** brought by **an individual, are there compulsory** sin offerings **that have a set time?**


###### Zevachim 118a:12
[Zevachim 118a:12](https://torahapp.org/share/book/Zevachim/r/118a:12)

וְלוֹקְמַהּ בְּמִנְחַת חוֹבָה – דְּהָא אִיכָּא חֲבִיתִּין! קָא סָבַר: אֵין מִנְחָה בְּבָמָה.

**William Davidson Edition - English:**
The Gemara asks: **And let him establish** the *baraita* as referring **to** the **compulsory meal offering** of an individual, which has a set time, **as there is** the **griddle-cake** offering that the High Priest was obligated to sacrifice every day and that may be sacrificed only upon a great public altar, not upon a private altar. The Gemara replies: Rav Adda bar Ahava **holds** that **there is no meal offering** sacrificed **upon an altar** outside the Temple, even a great public altar.


###### Zevachim 118a:13
[Zevachim 118a:13](https://torahapp.org/share/book/Zevachim/r/118a:13)

בָּאוּ לְשִׁילֹה וְכוּ׳. מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כָּתוּב אֶחָד אוֹמֵר: ״וַתְּבִאֵהוּ בֵּית ה׳ שִׁילֹה״, וְכָתוּב אֶחָד אוֹמֵר: ״וַיִּטֹּשׁ (אֶת) מִשְׁכַּן שִׁילֹה אֹהֶל שִׁכֵּן בָּאָדָם״, וּכְתִיב ״וַיִּמְאַס בְּאֹהֶל יוֹסֵף וּבְשֵׁבֶט אֶפְרַיִם לֹא בָחָר״.

**William Davidson Edition - English:**
§ The mishna teaches that when **they arrived at Shiloh,** private altars were prohibited. There was no roof of wood or stone in the Tabernacle in Shiloh; there was only a building of stone below, and the curtains of the roof of the Tabernacle were spread above it. The Gemara asks: **From where are these matters** derived? **Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says: One verse states,** with regard to Hannah bringing Samuel to the Tabernacle: **“And she brought him to the house of the Lord in Shiloh”** (I Samuel 1:24), **and one verse states: “And He forsook the Tabernacle of Shiloh, the tent that He had made to dwell among men”** (Psalms 78:60). **And** in addition, **it is written: “Moreover he abhorred the tent of Joseph and chose not the tribe of Ephraim”** (Psalms 78:67).


###### Zevachim 118a:14
[Zevachim 118a:14](https://torahapp.org/share/book/Zevachim/r/118a:14)

הָא כֵּיצַד? לֹא הָיְתָה שָׁם תִּקְרָה, אֶלָּא אֲבָנִים מִלְּמַטָּן וִירִיעוֹת מִלְּמַעְלָן, וְהִיא הָיְתָה ״מְנוּחָה״.

**William Davidson Edition - English:**
One verse describes the Tabernacle in Shiloh as a house, while the other describes it as a tent. **How** can **these** texts be reconciled? As the mishna states: **There was no roof** of wood or stone **there; rather,** there was **stone below,** and it was therefore described as a house, **and** the **curtains** of the Tabernacle were spread **above it,** and it was therefore described as a tent. **And** the period that the Tabernacle was in Shiloh **was** characterized in the Torah as **“rest”** in the verse: “For you have not as yet come to the rest and to the inheritance, which the Lord your God has given you” (Deuteronomy 12:9).


###### Zevachim 118a:15
[Zevachim 118a:15](https://torahapp.org/share/book/Zevachim/r/118a:15)

קׇדְשֵׁי קֳדָשִׁים. מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי אוֹשַׁעְיָא, דְּאָמַר קְרָא: ״הִשָּׁמֶר לְךָ פֶּן תַּעֲלֶה עֹלֹתֶיךָ בְּכׇל מָקוֹם אֲשֶׁר (אַתָּה) תִּרְאֶה״ – בְּכׇל מָקוֹם אֲשֶׁר תִּרְאֶה אִי אַתָּה מַעֲלֶה, אֲבָל אַתָּה אוֹכֵל בְּכׇל מָקוֹם שֶׁאַתָּה רוֹאֶה.

**William Davidson Edition - English:**
§ The mishna teaches that during the period of Shiloh, **offerings of the most sacred order** were eaten within the curtains, and offerings of lesser sanctity and second tithe were eaten in any place that overlooks Shiloh. The Gemara asks: **From where are these matters** derived? **Rabbi Oshaya said: As** in the context of the prohibition against sacrificing outside the Tabernacle, **the verse states: “Take heed to yourself that you do not offer your burnt offerings in every place that you see”** (Deuteronomy 12:13), from which it may be inferred: **You may not offer up in every place that you see, but you may eat** the offerings **in every place that you see.**


###### Zevachim 118a:16
[Zevachim 118a:16](https://torahapp.org/share/book/Zevachim/r/118a:16)

אֵימָא: בְּכׇל מָקוֹם שֶׁאַתָּה רוֹאֶה אִי אַתָּה מַעֲלֶה, אֲבָל אַתָּה זוֹבֵחַ בְּכׇל מָקוֹם שֶׁתִּרְאֶה!

**William Davidson Edition - English:**
The Gemara challenges: **Say** instead the following inference: **You may not offer up** offerings upon an altar **in every place that you see, but you may slaughter** offerings **in every place that you see.** It would therefore be permitted to slaughter offerings in any place that overlooks Shiloh.


###### Zevachim 118a:17
[Zevachim 118a:17](https://torahapp.org/share/book/Zevachim/r/118a:17)

אָמַר רַבִּי יַנַּאי, אָמַר קְרָא: ״שָׁם תַּעֲלֶה... וְשָׁם תַּעֲשֶׂה״.

**William Davidson Edition - English:**
**Rabbi Yannai said** that **the** subsequent **verse states:** “But in the place that the Lord shall choose in one of your tribes, **there you shall offer** your burnt offerings, **and there you shall do** all that I command you” (Deuteronomy 12:14). This verse teaches that all of the sacrificial service is performed in the place that the offering is burned, and only the consumption of offerings of lesser sanctity is permitted in any place that overlooks Shiloh.


###### Zevachim 118a:18
[Zevachim 118a:18](https://torahapp.org/share/book/Zevachim/r/118a:18)

רַבִּי אַבְדִּימִי בַּר חַסָּא אָמַר, אָמַר קְרָא:

**William Davidson Edition - English:**
**Rabbi Avdimi bar Ḥasa said** that when describing the boundaries of the portions of Eretz Yisrael of the children of Joseph, wherein Shiloh was located, **the verse states:**