Powtórzonego Prawa 12:8 Odniesienia do Talmudu: Jerusalem Talmud Megillah

Where are burned oxen and burned goats burned⁵¹¹Lev. 6:23. Any purification offering whose blood was brought inside the Sanctuary has to be burned (the purification sacrifices of the anointed High Priest, the community, and those of the Day of Atonement.)? On a grave⁵¹²The paradigm of a place of impurity. In Lev. 4:12 it is ordered that the High Priest’s bull be burned on a place of purity. It is stated here that this applies only to the functioning Sanctuary in the desert, at Shilo, and in the Temple, but not at any other public altar.. Since we have stated, the only difference between a public altar and a private altar was the Pesaḥ sacrifice⁵¹³Since purification sacrifices to be burned are public offerings they seem to be improper on private altars. Does the Mishnah authorize them on private altars?? So in the Mishnah: The only difference between a public altar and a private altar was the Pesaḥ sacrifice exclusively⁵¹⁴This means either that all purification sacrifices are permitted on private altars when such altars are permitted, or that no purification sacrifices are permitted on any altar when private altars are permitted.; not following Rebbi Jehudah, since Rebbi Jehudah said, purification sacrifice and Pesaḥ for the individual on the public altar, no purification sacrifice and Pesaḥ for the individual on a private altar. It was stated⁵¹⁵Babli Zevaḥim 117a, Tosephta Zevaḥim 13:15.: “Rebbi Jehudah said, anything the community sacrifices at the Tent of Meeting in the desert it sacrifices at the Tent of Meeting at Gilgal⁵¹⁶The temporary place of the Tabernacle during the conquest of Canaan under Joshua.. What is the difference between the Tent of Meeting in the desert and the Tent of Meeting at Gilgal? At the Tent of Meeting in the desert was no permission of a private altar; at the Tent of Meeting at Gilgal was permission of a private altar. His altar may be on his roof, but he may sacrifice there only elevation and well-being sacrifices. But the Sages are saying, everything which community or private person sacrifice at the Tent of Meeting in the desert they sacrifice at the Tent of Meeting at Gilgal⁵¹⁷Everybody agrees that on a private altar one could bring only voluntary offerings. On the public altar according to R. Jehudah only public sacrifices are possible; according to the rabbis also obligatory sacrifices of individuals..” What is Rebbi Jehudah’s reason? Do not do at Gilgal everything which we are doing here today⁵¹⁸Deut. 12:8.. What may you do there? Anything straight-forward⁵¹⁹A reformulation of the end of Deut. 12:8.. What is that? That are elevation and well-being sacrifices. What is the rabbis’ reason? At a place where any man may do what is right in his eyes. Do not do everything which we are doing here today. What may you do there? Anything straight-forward. What is that? That are elevation and well-being sacrifices. Rebbi Jehudah says, the individual was warned and the individual was permitted. He was warned, and his private altar is on his roof, and he is permitted elevation and well-being sacrifices. The rabbis are saying, also community and individuals were warned. The community was comprehensively permitted. The individual stays in his prohibition⁵²⁰A commandment in the plural is directed to individuals, in the singular it is interpreted as a collective and addressed to the community as a whole. In Deut. 12:8 the first part is in the plural, the second in the singular. R. Jehudah reads the entire verse as addressed to the individual; therefore on a public altar one may not sacrifice what one cannot do on a private altar (except the case of the Pesaḥ treated in the next paragraph which is a private well-being sacrifice required to be brought on the public altar), whereas the majority splits the verse to permit all kinds of public sacrifices on the public altar. In the tradition of the Babli Zevaḥim117a the roles are switched..

It was stated in the name of Rebbi Simeon⁵²¹Tosephta Zevaḥim13:15. The only sacrifices authorized on a public altar are those fixed beforehand, not depending on circumstances. In the Tosephta, the statement is attributed to R. Jehudah. But since the following text starts with “in addition, R. Simeon says …”, the prior text must be R. Simeon’s (Note of Pene Moshe.): “The community only brings what Scripture fixed for it.” Rebbi Simeon is of the opinion that since when Second Tithe was introduced it was not interrupted⁵²²This statement does not belong here, it was copied from Halakhah 14. Second Tithe is the farmer’s property to be consumed in purity “before the Eternal” (Deut. 14:23). When the Tent was at Nob, the altar at Gibeon, and the Ark at Qiryat Yearim, it is difficult to see where “before the Eternal” was. He posits that the duty of Second Tithe was in force in the interval between Siloh and Solomon’s Temple.. What is between them⁵²³R. Simeon and the majority who permit on the public altar anything sacrificed in the desert.? Rebbi Abba bar Mamal said, the bull of hidden things⁵²⁴Lev. 4:13–21, the purification offering for erroneous acts of the community. is between them. Rebbi Yose says, voluntary offerings of the community are between them. It was stated, both men and women⁵²⁵May sacrifice on a private altar.. Rebbi Joḥanan said, there is no woman here, “man” is written in the paragraph⁵²⁶Deut. 12:8.. It was stated, also a nazir’s sacrifices⁵²⁷May be brought on a private altar. Babli Temurah 14b.. Rebbi Joḥanan said, there are no nazir’s sacrifices here; nazir’s sacrifices are an obligation. It was stated, also libations⁵²⁸As detailed in Num. 15:1–16, required for the sacrifices authorized on private altars. Babli Zevaḥim 111a.. Rebbi Yose ben Rebbi Abun said, he who states “libations” does not hold with Rebbi, as it was stated, Rebbi says, I am saying that also after Israel entered the Land, libations only are brought inside⁵²⁹At the altar standing in a sanctified enclosure of the Tabernacle.. What is the reason? In the Sanctuary pour alcoholic libations to the Eternal⁵³⁰Num. 28:7.. A prohibition is written only for inside; from where for the outside? Let us hear from the following. From where that one who slaughters as Pesah for an individual on a private altar or the public altar in a time where altars are forbidden, that he transgresses a prohibition? The verse says, you may not slaughter the Pesaḥ at one⁵³¹Deut. 16:6, read as: only at one place for all of Israel.. He is punished with extirpation and you are saying so⁵³²Since the sacrifice as described is one at an unauthorized place and this is punished by extirpation (Lev. 17:4), whereas the verse quoted treats this as a simple misdemeanor.? Rebbi Simeon ben Laqish said, this is about one who slaughters in the afternoon not for its name⁵³³Which disqualifies the sacrifice from fulfilling any obligation; Mishnah Zevaḥim 1:1. in a time when altars are permitted. Then why does he say, in a time when altars are forbidden? In a time when his altar is forbidden⁵³⁴Since Pesaḥ may not be brought on a private altar and is a modified well-being offering, a private altar on the afternoon of the 14^th of Nisan is disqualified for any kind of well-being offering.. Why not for its name? That you should not say, it is well-being offering⁵³⁵An animal vowed for Pesaḥ but not used for this purpose automatically is dedicated as well-being offering. and qualified. In addition, from the following: I could think that if he slaughtered it in the afternoon it should be qualified. Why do you have (in the afternoon it should be qualified) [in the morning it should be disqualified]⁵³⁶The corrector’s text is to be deleted.? No. It is not for its name⁵³³Which disqualifies the sacrifice from fulfilling any obligation; Mishnah Zevaḥim 1:1.. Rebbi Yose said, this implies that well-being sacrifices brought because of Pesaḥ⁵³⁶The corrector’s text is to be deleted. are qualified on an altar. Would an elevation offering be brought because of a reparation sacrifice be qualified on an altar according to Rebbi Eleazar? Let us hear from the following: “This is the principle: Anything which can be vowed or donated²²³Dedications of animals as Temple sacrifices. is sacrificed on a private altar; but nothing which cannot be vowed or donated is sacrificed on a private altar.”