Study Zevachim folio 118A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
And R' 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
The Talmud 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 Talmud replies:
The Talmud 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 YHWH at the entrance of the Tent of Meeting” (Leviticus 17:6). The verse indicates that servic
The Talmud 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. Perhap
§ The Talmud clarifies the opinion of the Rabbis, who disagree with R' 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 burn