## Zevachim Daf 119b

###### Zevachim 119b:1
[Zevachim 119b:1](https://torahapp.org/share/book/Zevachim/r/119b:1)

שִׁילֹה ״נַחֲלָה״ זוֹ יְרוּשָׁלַיִם, אִי נָמֵי אִיפְּכָא – הַיְינוּ דִּכְתִיב: ״אֶל הַמְּנוּחָה וְאֶל הַנַּחֲלָה״. אֶלָּא לְמַאן דְּאָמַר זוֹ וָזוֹ שִׁילֹה, אוֹ זוֹ וָזוֹ יְרוּשָׁלַיִם – ״מְנוּחָה נַחֲלָה״ מִיבְּעֵי לֵיהּ! קַשְׁיָא.

**William Davidson Edition - English:**
a reference to **Shiloh,** and with regard to **“inheritance,” this** is a reference to **Jerusalem, or the reverse,** i.e., that “rest” is a reference to Jerusalem and “inheritance” is a reference to Shiloh, **this is as it is written: “To the rest and to the inheritance [*el hamenuḥa ve’el hanaḥala*],”** utilizing two different phrases. **But according to the one,** i.e., the school of Rabbi Yishmael, **who says** that **this and that** are both references to **Shiloh, or** according to the opinion of Rabbi Shimon ben Yoḥai that both **this and that** are references to **Jerusalem,** the verse **should have** stated: For you have not as yet come to the **rest** and **inheritance [*menuḥa naḥala*].** The Gemara concedes that this is **difficult.**


###### Zevachim 119b:2
[Zevachim 119b:2](https://torahapp.org/share/book/Zevachim/r/119b:2)

בִּשְׁלָמָא לְמַאן דְּאָמַר זוֹ וָזוֹ שִׁילֹה; ״מְנוּחָה״ – דְּנָחוּ מִכִּיבּוּשׁ, ״נַחֲלָה (זוֹ)״ – דִּפְלַגוּ הָתָם נַחֲלוֹת, דִּכְתִיב: ״וַיְחַלֵּק לָהֶם יְהוֹשֻׁעַ וַיַּפֵּל לָהֶם גּוֹרָל בְּשִׁילֹה עַל פִּי ה׳״.

**William Davidson Edition - English:**
The Gemara comments: **Granted, according to the one,** i.e., Rabbi Shimon ben Yoḥai, **who says this and that** are references to **Shiloh,** each of the designations may be explained: It is called **“rest” because** during the period of Shiloh they **rested from** the **conquest** in the time of Joshua, and it is called **“inheritance” because** they **divided** the **portions** of land among the tribes **there, as it is written: “And Joshua divided** the land **for them, and he cast a lot for them in Shiloh according to the Lord”** (Joshua 18:10).


###### Zevachim 119b:3
[Zevachim 119b:3](https://torahapp.org/share/book/Zevachim/r/119b:3)

אֶלָּא לְמַאן דְּאָמַר זוֹ וָזוֹ יְרוּשָׁלַיִם; בִּשְׁלָמָא ״נַחֲלָה״ – נַחֲלַת עוֹלָמִים. אֶלָּא ״מְנוּחָה״ – מַאי מְנוּחָה? מְנוּחַת אָרוֹן, דִּכְתִיב: ״וַיְהִי כְּנוֹחַ הָאָרוֹן״.

**William Davidson Edition - English:**
**But according to the one,** i.e., the school of Rabbi Yishmael, **who says this and that** are references to **Jerusalem, granted** that **“inheritance”** is a reference to Jerusalem, since it is **an eternal inheritance. But** with regard to **“rest,” what rest** was there in the Temple in Jerusalem? The Gemara answers: **The rest of** the **Ark, as it is written: And when the ark rested.** In other words, verses occasionally refer to the Temple in Jerusalem as the resting place of the Ark.


###### Zevachim 119b:4
[Zevachim 119b:4](https://torahapp.org/share/book/Zevachim/r/119b:4)

בִּשְׁלָמָא לְמַאן דְּאָמַר זוֹ וָזוֹ יְרוּשָׁלַיִם, אֲבָל שִׁילֹה הֲווֹ (שריא) [שַׁרְיָאן] בָּמוֹת – הַיְינוּ דִּכְתִיב: ״וַיִּקַּח מָנוֹחַ אֶת גְּדִי הָעִזִּים וְאֶת הַמִּנְחָה וַיַּעַל עַל הַצּוּר לַה׳״.

**William Davidson Edition - English:**
The Gemara comments: **Granted, according to the one,** i.e., Rabbi Shimon ben Yoḥai, **who says** that **this and that** are references to **Jerusalem,** and consequently private altars were forbidden only following the establishment of the Temple in Jerusalem, **but** during the period of the Tabernacle in **Shiloh** private **altars were permitted, this is as it is written: “So Manoah took the kid with the meal offering, and offered them upon the rock to the Lord”** (Judges 13:19), i.e., he sacrificed them upon a private altar and not in Shiloh.


###### Zevachim 119b:5
[Zevachim 119b:5](https://torahapp.org/share/book/Zevachim/r/119b:5)

אֶלָּא לְמַאן דְּאָמַר זוֹ וָזוֹ שִׁילֹה, וּבָמוֹת הֲוֹה אֲסִירָן – מַאי ״וַיִּקַּח מָנוֹחַ״? הוֹרָאַת שָׁעָה הָיְתָה.

**William Davidson Edition - English:**
**But according to the one,** i.e., the school of Rabbi Yishmael, **who says** that **this and that** are references to **Shiloh, and** private **altars were forbidden** during this period, **what** is the meaning of: **“So Manoah took,”** as it was forbidden to sacrifice offerings outside the Temple? The Gemara answers: Permitting this sacrifice **was a provisional edict** issued in exigent circumstances.


###### Zevachim 119b:6
[Zevachim 119b:6](https://torahapp.org/share/book/Zevachim/r/119b:6)

תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל כְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַי, דְּאָמַר: זוֹ וָזוֹ יְרוּשָׁלַיִם. וְסִימָנָיךְ: (משכי) [מַשְׁכִינְהוּ] גַּבְרָא לְגַבְרֵי.

**William Davidson Edition - English:**
The Gemara notes that with regard to the disagreement between the *tanna’im* over the interpretation of the words “rest” and “inheritance,” there is another version of that which **the school of Rabbi Yishmael taught,** which is **in accordance with** the opinion of **Rabbi Shimon ben Yoḥai, who says** that **this and that** are references to **Jerusalem. And your mnemonic** to remember this is: **The man pulled the men,** meaning: Rabbi Shimon ben Yoḥai, who is an individual, pulled, i.e., convinced, the members of the school of Rabbi Yishmael to adopt his opinion.


###### Zevachim 119b:7
[Zevachim 119b:7](https://torahapp.org/share/book/Zevachim/r/119b:7)

כׇּל הַקֳּדָשִׁים [וְכוּ׳]. אָמַר רַב כָּהֲנָא: לֹא שָׁנוּ אֶלָּא בִּשְׁחִיטָה, אֲבָל בְּהַעֲלָאָה – כָּרֵת נָמֵי מִיחַיַּיב.

**William Davidson Edition - English:**
§ The mishna teaches that with regard to **all offerings** that one consecrated during a period of the permitting of private altars and sacrificed outside their designated area during a period of prohibition of private altars, one is in violation of a positive mitzva and a prohibition, but he is not liable to receive *karet* for sacrificing them. With regard to this, **Rav Kahana says: They taught** that **only with regard to slaughter** of these animals outside the designated area is one not liable to receive *karet*. **But with regard to offering up,** one would **also** be **liable** to receive ***karet*.**


###### Zevachim 119b:8
[Zevachim 119b:8](https://torahapp.org/share/book/Zevachim/r/119b:8)

מַאי טַעְמָא? דְּאָמַר קְרָא: ״וַאֲלֵהֶם תֹּאמַר״ – עַל הַסְּמוּכִין תֹּאמַר.

**William Davidson Edition - English:**
**What is the reason** for this? It is **that** immediately following the Torah’s description of an offering that was consecrated during a period of the permitting of private altars **the verse states** the penalty for sacrificing outside the designated area: **“And to them [*va’alehem*] you shall say”** (Leviticus 17:8). The term “*alehem*,” to them, the first letter of which is the letter *aleph*, is phonetically similar to the term: *Alehem*, about them, the first letter of which is the letter *ayin*. Therefore, the verse can be understood to mean: **About that which is** written in the **adjacent** passage **you shall say.** The preceding passage discusses offerings that were slaughtered outside the Temple, so although there is no penalty of *karet* for their slaughter, one is liable for *karet* for sacrificing them upon a private altar.


###### Zevachim 119b:9
[Zevachim 119b:9](https://torahapp.org/share/book/Zevachim/r/119b:9)

מַתְקֵיף לַהּ רַבָּה: מִי כְּתִיב ״וַעֲלֵיהֶם תֹּאמַר״?! ״אֲלֵהֶם״ כְּתִיב, וַ״אֲלֵיהֶם״ קָרֵינַן!

**William Davidson Edition - English:**
**Rabba objects to this: Is it written: And about them you shall say? “To them” is written, and we read** it as **“to them.”** The verse means that the command should be relayed to Aaron, his sons, and the Jewish people, who are mentioned in the beginning of the passage.


###### Zevachim 119b:10
[Zevachim 119b:10](https://torahapp.org/share/book/Zevachim/r/119b:10)

וְעוֹד תַּנְיָא, אַרְבָּעָה כְּלָלוֹת הָיָה רַבִּי שִׁמְעוֹן אוֹמֵר בְּקָדָשִׁים: הִקְדִּישָׁן בִּשְׁעַת אִיסּוּר הַבָּמוֹת, וְשָׁחַט וְהֶעֱלָה בִּשְׁעַת אִיסּוּר הַבָּמוֹת בַּחוּץ – הֲרֵי הֵן בַּעֲשֵׂה וְלֹא תַעֲשֶׂה, וְיֵשׁ בָּהֶן כָּרֵת. הִקְדִּישָׁן בִּשְׁעַת הֶיתֵּר הַבָּמוֹת, וְשָׁחַט וְהֶעֱלָה בִּשְׁעַת אִיסּוּר הַבָּמוֹת – הֲרֵי הֵן בַּעֲשֵׂה וְלֹא תַעֲשֶׂה, וְאֵין בָּהֶן כָּרֵת.

**William Davidson Edition - English:**
**And additionally, it is taught** in a *baraita*: **Rabbi Shimon would say four principles with regard to sacrificial** animals: With regard to offerings that one **consecrated during a period of prohibition of** private **altars, and slaughtered and offered up outside** their designated area **during a period of prohibition of** private **altars,** for **these** one is **in** violation of **a positive mitzva and a prohibition, and they carry** the punishment of ***karet*.** With regard to one who **consecrated them during a period of** the **permitting of** private **altars, and slaughtered and offered** them **up during a period of prohibition of** private **altars,** for **these** one is **in** violation of **a positive mitzva and a prohibition, but they do not carry** the punishment of ***karet*.**


###### Zevachim 119b:11
[Zevachim 119b:11](https://torahapp.org/share/book/Zevachim/r/119b:11)

הִקְדִּישָׁן בִּשְׁעַת אִיסּוּר הַבָּמוֹת, וְשָׁחַט וְהֶעֱלָה בַּחוּץ בִּשְׁעַת הֶיתֵּר הַבָּמוֹת – הֲרֵי הֵן בַּעֲשֵׂה, וְאֵין בָּהֶן בְּלֹא תַעֲשֶׂה.

**William Davidson Edition - English:**
With regard to one who **consecrated them during a period of prohibition of** private **altars, and slaughtered and offered** them **up outside** their designated area **during a period of** the **permitting of** private **altars,** for **these** one is **in** violation of **a positive mitzva, but** one has **not** violated **a prohibition with regard to them.**


###### Zevachim 119b:12
[Zevachim 119b:12](https://torahapp.org/share/book/Zevachim/r/119b:12)

הִקְדִּישָׁן בִּשְׁעַת הֶיתֵּר הַבָּמוֹת, וְשָׁחַט וְהֶעֱלָה בִּשְׁעַת הֶיתֵּר הַבָּמוֹת – פָּטוּר מִכְּלוּם. תְּיוּבְתָּא דְּרַב כָּהֲנָא! תְּיוּבְתָּא.

**William Davidson Edition - English:**
With regard to one who **consecrated them during a period of** the **permitting of** private **altars, and slaughtered and offered** them **up during a period of** the **permitting of** private **altars,** he is **exempt from all** violations. The *baraita* states explicitly that there is no distinction between slaughtering and offering up on a private altar: In both cases, one who consecrated the offering during a period of the permitting of private altars and slaughtered or offered it up during a period of prohibition of private altars is exempt from the punishment of *karet*. The Gemara concludes: **The refutation of** the opinion of **Rav Kahana,** who distinguished between slaughter and offering up, is **a conclusive refutation.**


###### Zevachim 119b:13
[Zevachim 119b:13](https://torahapp.org/share/book/Zevachim/r/119b:13)

וְאֵלּוּ קֳדָשִׁים [וְכוּ׳]. סְמִיכָה – דִּכְתִיב: ״לִפְנֵי ה׳ וְסָמַךְ״.

**William Davidson Edition - English:**
§ The mishna teaches: **And these are the consecrated** items, and lists components of the sacrificial service that were performed only on a great public altar, i.e., in the Tabernacle, and not on a private altar. The Gemara clarifies the source of each ritual on the list: The source for the *halakha* concerning **placing hands** on the head of an offering is **as it is written:** “If his offering be a burnt offering…he shall bring it to the entrance of the Tent of Meeting, that he may be accepted **before the Lord. And he shall lay** his hand upon the head of the burnt offering” (Leviticus 1:3–4).


###### Zevachim 119b:14
[Zevachim 119b:14](https://torahapp.org/share/book/Zevachim/r/119b:14)

שְׁחִיטַת צָפוֹן – דִּכְתִיב: ״צָפוֹנָה לִפְנֵי ה׳״. מַתָּנוֹת סָבִיב – דִּכְתִיב: ״וְזָרַק עַל הַמִּזְבֵּחַ סָבִיב (סָבִיב)״.

**William Davidson Edition - English:**
The source for the *halakha* concerning **slaughtering** offerings of the most sacred order in the **north** is **as it is written:** “And he shall slaughter it on the side of the altar **northward before the Lord”** (Leviticus 1:11). The source for the *halakha* concerning **placement** of the blood of a burnt offering **around,** i.e., on all four sides of, the altar, is **as it is written: “And** Aaron’s sons, the priests, **shall…sprinkle** the blood **roundabout against the altar** that is at the entrance of the Tent of Meeting” (Leviticus 1:5).


###### Zevachim 119b:15
[Zevachim 119b:15](https://torahapp.org/share/book/Zevachim/r/119b:15)

תְּנוּפָה – דִּכְתִיב: ״וְהֵנִיף הַכֹּהֵן לִפְנֵי ה׳״. הַגָּשָׁה – דִּכְתִיב: ״וְהִגִּישָׁהּ אֶל הַמִּזְבֵּחַ״.

**William Davidson Edition - English:**
The source for the *halakha* concerning **waving** of those offerings that require waving is **as it is written: “And the priest** shall take one of the lambs, and offer it for a guilt offering, and the *log* of oil, and **wave** them for a wave offering **before the Lord”** (Leviticus 14:12). The source for the *halakha* concerning **bringing** meal offerings to the corner of the altar before the removal of the handful is **as it is written: “And he shall bring it to the altar”** (Leviticus 2:8). The definite article before the word “altar” indicates that this applies only to the altar in the Tabernacle, and not on a private altar.


###### Zevachim 119b:16
[Zevachim 119b:16](https://torahapp.org/share/book/Zevachim/r/119b:16)

רַבִּי יְהוּדָה אוֹמֵר: אֵין מִנְחָה בְּבָמָה. אָמַר רַב שֵׁשֶׁת: לְדִבְרֵי הָאוֹמֵר יֵשׁ מִנְחָה בְּבָמָה – יֵשׁ עוֹפוֹת בְּבָמָה. לְדִבְרֵי הָאוֹמֵר אֵין מִנְחָה בְּבָמָה – אֵין עוֹפוֹת בְּבָמָה.

**William Davidson Edition - English:**
§ With regard to the question of whether a meal offering was sacrificed upon an altar outside the Temple, the mishna teaches that **Rabbi Yehuda says: There is no meal offering** sacrificed **on an altar** outside the Temple, even a great public altar, e.g., the Tabernacle in Gilgal, Nov, and Gibeon. **Rav Sheshet says: According to the statement** of **the one who says there is a meal offering** sacrificed **on an altar** outside the Temple, **there are** also **bird** offerings sacrificed **on an altar** outside the Temple. **According to the statement of the one who says there is no meal offering** sacrificed **on an altar** outside the Temple, **there are** also **no bird** offerings sacrificed **on an altar** outside the Temple.


###### Zevachim 119b:17
[Zevachim 119b:17](https://torahapp.org/share/book/Zevachim/r/119b:17)

״זְבָחִים״ – וְלֹא מְנָחוֹת, ״זְבָחִים״ – וְלֹא עוֹפוֹת.

**William Davidson Edition - English:**
The reason for this is that the Torah is referring to offerings that were sacrificed during the period of the permitting of private altars as: Slaughtered offerings [*zevaḥim*], in the verse: “And sacrifice them for sacrifices of [*vezaveḥu zivḥei*] peace offerings” (Leviticus 17:5), from which it may be inferred: **Slaughtered offerings but not meal offerings; slaughtered offerings but not bird** offerings, i.e., neither meal offerings nor bird offerings were sacrificed on an altar outside the Temple, including a great public altar.


###### Zevachim 119b:18
[Zevachim 119b:18](https://torahapp.org/share/book/Zevachim/r/119b:18)

וְכֹהֵן – דִּכְתִיב: ״וְזָרַק הַכֹּהֵן״. בִּגְדֵי שָׁרֵת – ״לְשָׁרֵת בַּקֹּדֶשׁ״.

**William Davidson Edition - English:**
The Gemara continues detailing the distinctions between great public altars and small private altars: **And a priest** is required only at a public altar, **as it is written: “And the priest shall sprinkle** the blood against the altar of the Lord at the entrance of the Tent of Meeting” (Leviticus 17:6). Priestly **service vestments** are required only at a public altar, as it is written: “And they shall be upon Aaron, and upon his sons when they go into the Tent of Meeting or when they come near to the altar **to minister in the sacred place”** (Exodus 28:43).


###### Zevachim 119b:19
[Zevachim 119b:19](https://torahapp.org/share/book/Zevachim/r/119b:19)

וּכְלֵי שָׁרֵת – ״אֲשֶׁר יְשָׁרְתוּ בָם בַּקֹּדֶשׁ״. לְרֵיחַ נִיחוֹחַ – דִּכְתִיב: ״לְרֵיחַ נִיחֹחַ לַה׳״.

**William Davidson Edition - English:**
**And** with regard to **service vessels,** it is written: “And they shall take all the service vessels **wherewith they serve in the sacred place”** (Numbers 4:12). With regard **to a pleasing aroma,** i.e., that limbs that had previously been roasted off the altar should not be placed upon the altar, it is required only on a public altar, **as it is written:** “And the priest shall sprinkle the blood against the altar of the Lord at the entrance of the Tent of Meeting, and the priest shall make the fat smoke **for an aroma pleasing to the Lord”** (Leviticus 17:6).


###### Zevachim 119b:20
[Zevachim 119b:20](https://torahapp.org/share/book/Zevachim/r/119b:20)

מְחִיצָה בְּדָמִים – דִּכְתִיב: ״וְהָיְתָה הָרֶשֶׁת עַד חֲצִי הַמִּזְבֵּחַ״. רִיחוּץ יָדַיִם – דִּכְתִיב: ״וּבְקׇרְבָתָם אֶל הַמִּזְבֵּחַ יִרְחָצוּ״.

**William Davidson Edition - English:**
**A partition for** the **blood,** i.e., the red line that divides the altar, as the blood of some offerings, e.g., a sin offering, was sprinkled above the line, and the blood of other offerings, e.g., a burnt offering, was sprinkled below the line, was required only on a public altar, **as it is written: “And the net may reach halfway up the altar”** (Exodus 27:5). The definite article before the word “altar” indicates that this applied only to the altar in the Tabernacle. With regard to the requirement for **washing of hands** and feet before the service, it is required only on a public altar, **as it is written:** “When they went into the Tent of Meeting **and when they came near to the altar, they shall wash”** (Exodus 40:32).


###### Zevachim 119b:21
[Zevachim 119b:21](https://torahapp.org/share/book/Zevachim/r/119b:21)

אָמַר רָמֵי בַּר חָמָא: לֹא שָׁנוּ אֶלָּא בְּקׇדְשֵׁי בָּמָה קְטַנָּה, וְהִקְרִיבוּם בְּבָמָה קְטַנָּה; אֲבָל בְּקׇדְשֵׁי בָּמָה קְטַנָּה דְּקָרְבִינְהוּ בְּבָמָה גְּדוֹלָה – יֵשׁ חִיצּוּי.

**William Davidson Edition - English:**
§ Concerning the *halakha* requiring a partition for the blood, and other *halakhot* that did not apply to a private altar but did apply to a great public altar, **Rami bar Ḥama said:** The Sages **taught** that there is no requirement for a partition **only with regard to** consecrated **sacrificial** items to be used on **a small** private **altar, and which** one **sacrificed upon a small** private **altar. But in** the case of consecrated **sacrificial** items to be used on **a small** private **altar that were sacrificed upon a great** public **altar, there is a partition.**


###### Zevachim 119b:22
[Zevachim 119b:22](https://torahapp.org/share/book/Zevachim/r/119b:22)

מוֹתֵיב רַבָּה: חָזֶה וָשׁוֹק, תְּרוּמַת לַחְמֵי תוֹדָה – נוֹהֲגִין בְּקׇדְשֵׁי בָּמָה גְּדוֹלָה, וְאֵין נוֹהֲגִין בְּקׇדְשֵׁי בָּמָה קְטַנָּה. אֵימָא: נוֹהֲגִין בְּבָמָה גְּדוֹלָה, וְאֵין נוֹהֲגִין בְּבָמָה קְטַנָּה.

**William Davidson Edition - English:**
**Rabba raised an objection** from a *baraita*: The *halakha* of waving the **breast and** the **thigh** of a peace offering and **the *teruma* of the loaves of a thanks offering applies with regard to sacrificial** items **of a great** public **altar and does not apply with regard to sacrificial** items **of a small** private **altar,** even if they were sacrificed upon a great public altar. The Gemara responds: **Say** that the text of the *baraita* should be the following: The *halakha* of waving the breast and thigh and the *teruma* of the loaves of a thanks offering **applies to a great** public **altar,** even with regard to a sacrificial item of a small private altar, **but does not apply to a small** private **altar.**


###### Zevachim 119b:23
[Zevachim 119b:23](https://torahapp.org/share/book/Zevachim/r/119b:23)

אִיכָּא דְּאָמְרִי, אָמַר רָמֵי בַּר חָמָא: לֹא שָׁנוּ אֶלָּא בְּקׇדְשֵׁי בָּמָה גְּדוֹלָה, וְהִקְרִיבָן בְּבָמָה גְּדוֹלָה; אֲבָל בְּקׇדְשֵׁי בָּמָה קְטַנָּה – אַף עַל גַּב דְּקָרְבִינְהוּ בְּבָמָה גְּדוֹלָה, אֵין חִיצּוּי.

**William Davidson Edition - English:**
**Some say** that **Rami bar Ḥama said:** The Sages **taught** that there is a requirement for a partition **only with regard to sacrificial** items of **a great** public **altar** that **were sacrificed upon a great** public **altar. But in** the case of **sacrificial** items of **a small** private **altar, even though they were sacrificed upon a great** public **altar, there is no partition.**


###### Zevachim 119b:24
[Zevachim 119b:24](https://torahapp.org/share/book/Zevachim/r/119b:24)

לֵימָא מְסַיַּיע לֵיהּ: חָזֶה וָשׁוֹק וּתְרוּמַת לַחְמֵי תוֹדָה – נוֹהֲגִין בְּקׇדְשֵׁי בָּמָה גְּדוֹלָה, וְאֵין נוֹהֲגִין בְּקׇדְשֵׁי בָּמָה קְטַנָּה.

**William Davidson Edition - English:**
The Gemara suggests: **Let us say** that the following *baraita* **supports** the opinion **of** Rami bar Ḥama: Waving of the **breast and thigh** of a peace offering **and the *teruma* of the loaves of a thanks offering applies to sacrificial** items **of a great** public **altar, and does not apply to sacrificial** items **of a small** private **altar.**


###### Zevachim 119b:25
[Zevachim 119b:25](https://torahapp.org/share/book/Zevachim/r/119b:25)

אֵימָא: נוֹהֲגִין בְּבָמָה גְּדוֹלָה, וְאֵין נוֹהֲגִין בְּבָמָה קְטַנָּה. וּפְלִיגָא דְּרַבִּי אֶלְעָזָר, דְּאָמַר רַבִּי אֶלְעָזָר: עוֹלַת בָּמַת יָחִיד שֶׁהִכְנִיסָהּ בִּפְנִים – קְלָטוּהָ מְחִיצוֹת לְכׇל דָּבָר.

**William Davidson Edition - English:**
The Gemara responds: No proof may be brought from here, as **I will say** that it means the *halakha* of waving the breast and thigh and the *teruma* of the loaves of a thanks offering **applies to a great** public **altar,** even with regard to the sacrificial items of a private altar, **and does not apply to a small** private **altar.** The Gemara notes: **And** this latter version of Rami bar Ḥama’s statement **disagrees with** the opinion of **Rabbi Elazar, as Rabbi Elazar says: A burnt offering of a private altar that one brought inside,** i.e., into the area of a great public altar, is **absorbed,** i.e., sanctified, by the **partitions for all matters.**


###### Zevachim 119b:26
[Zevachim 119b:26](https://torahapp.org/share/book/Zevachim/r/119b:26)

בָּעֵי רַבִּי זֵירָא: עוֹלַת בָּמַת יָחִיד,

**William Davidson Edition - English:**
With regard to the previous matter, **Rabbi Zeira raises a dilemma:** With regard to **a burnt offering of a private altar**