Zevachim 120b (קכ:) — the Talmud in English

What of birds, with regard to which a blemish does not render them invalid,

nevertheless

a time limit renders them invalid.

The consecrated offerings of a small bama, with regard to which a blemish renders them invalid,

and

is it not a kal va-chomer that a time limit should render them invalid?

And if you would seek to refute the kal va-chomer:

What is true of birds

with regard to which a time limit renders them invalid,

is that

they possess another stringency, as

a non-priest is not fit to perform the service with them; can you say the same of a small bama, where a non-priest is fit to perform the service,

and

since a non-priest is fit to perform the service there, should a time limit not render it invalid?

The verse states: “And this is the law of the sacrifice of the peace-offerings.”

And we derive from this: There is one law for all peace-offerings, even for peace-offerings sacrificed on a small bama,

to apply

the laws of

the time limit

that were stated in that passage—that a thanksgiving-offering is eaten for one day and one night, and peace-offerings for two days and one night—also on a

small bama, just as

the laws of

the time limit

of

a large bama.

And from here one can also derive this with regard to the other disqualifications listed in our Mishna, namely, piggul and impurity, that they apply on a small bama, as all of them are stated in this passage concerning peace-offerings.

We shall return to you, chapter “The Red Heifer of Purification,” and the tractate Zevachim is concluded

Appendix - Laws of a Private Altar Chapter original

Appendix - Laws of a Private Altar

Types of Private Altars "

A large private altar"

is the altar that stood before the Tabernacle.

While the Ark was in the Tabernacle, the large private altar was considered an “altar.” When the Ark departed, it was considered a “public altar.” "

A small private altar"

is an elevated place, which anyone could make for himself, wherever he wished, and offer a sacrifice upon it. However, offering on a small private altar was permitted only during the periods specified below.

The Periods of Permission and Prohibition

From the days of Adam, until the establishment of the Tabernacle, they offered sacrifices on private altars. On the day the Tabernacle was established, private altars became prohibited and this prohibition also applied during the journeys of the Tabernacle, even though the Ark was not inside it .

When they entered the Land and came to Gilgal, private altars became permitted throughout the fourteen years they remained there—the years during which they conquered and apportioned the Land.

When they later came to Shiloh, private altars again became prohibited throughout the 369 years they remained there and the Jerusalem Talmud discusses whether they became permitted during the time when the Ark was removed from it.

When Shiloh was destroyed and they came to Nov, and afterward to Gibeon, private altars became permitted throughout the 57 years they remained there.

When they came to Jerusalem, private altars became prohibited forever, and their prohibition remains in force even after its destruction.

The Laws Governing Construction of a Small Private Altar

The tannaim disagree [108b] as to whether a small private altar must be built like an altar, or whether it suffices to designate a stone or any elevated object for it.

According to everyone, the form of a private altar differs from that of the altar in five respects: a private altar requires neither a horn, nor a base, nor a ramp, nor a square shape, nor a laver and its stand.

It is permitted to make a small private altar from an object that was used by a layperson,

unlike the altar. The later authorities discussed whether the private altar must be attached to the ground like the altar, whether it is permitted to build it from hewn stones, and whether it is permitted to build it at night.

Laws Governing Offering on a Private Altar

The Laws Governing Offering on a Private Altar

The laws of sacrifices offered on a small private altar differ from those of other sacrifices in several respects.

A.

They do not require semikha.

B.

Most holy offerings need not be slaughtered specifically on the north side.

C.

They do not require application all around.

D.

Meal-offerings do not require waving or bringing near.

E.

It is permitted to roast the limbs of the sacrifices before burning them on the private altar, because they need not be offered [or designated] for the sake of a pleasing fragrance.

F.

There is no distinction between upper and lower blood; rather, all of it is applied anywhere on the altar.

G.

The breast, the thigh, and the portion separated from the loaves of the thanksgiving-offering on a private altar do not require waving.

H.

The skin of a burnt-offering offered on a private altar is not given to the kohanim.

I.

Their service does not specifically require sacred vessels.

J.

Their service does not require priesthood. Therefore, all those disqualified on account of being non-kohanim are qualified for it, as stated below.

K.

The disqualification of leaving the designated area does not apply on a small private altar.

We find a dispute regarding several laws.

L.

Whether sacrifices offered on a private altar require libations [and whether an individual brought libations in the wilderness].

M.

Whether a burnt-offering offered upon it requires flaying and cutting into pieces.

N.

Whether slaughtering at night is valid upon it.

O.

O.

Whether sacrifices offered upon it require salting.

P.

P.

Whether it is permitted to cause the remainder of a meal-offering offered upon it to become leavened.

Q.

Q.

Whether offering upon it requires wood and fire. All these laws apply only to a sacrifice that was consecrated to be offered on a small private altar and was not brought inside. But regarding a sacrifice that was brought inside [according to Tosafot, alive; according to Rashi, specifically after being slaughtered], the amoraim disagree as to whether the laws of sacrifices of the altar apply to it. Those Who Perform the Service and Offer Sacrifices on a Private Altar One with a physical defect and one who is impure do not perform the service on a private altar. A non-koen, a woman, a slave, may perform the service on a private altar, as may the other persons disqualified from priestly service, such as one in mourning, one who is seated, one who has not washed his hands and feet, one who has drunk wine, and one lacking the priestly garments; they are all qualified on a private altar. Until the giving of the Torah, only the firstborn performed the service on private altars. From the giving of the Torah until the establishment of the Tabernacle, the tannaim disagree as to whether the service was then entrusted to the kohanim. From the giving of the Torah onward, the service was performed only by kohanim. Non-Jews offer sacrifices on private altars both before and after the giving of the Torah, from any pure species they wish, even animals with physical defects, except for an animal lacking a limb and one that is trefa; however, the laws of private altars apply to them as well: they must build one, and may not offer upon a rock.

Those Who Perform the Service and Offer Sacrifices on a Private Altar

A person with a physical defect and an impure person do not perform the service on a private altar. A non-priest, a woman, a slave, perform the service on a private altar. Likewise, other people disqualified from priestly service, such as a mourner, one who is sitting, one who has not washed his hands and feet, one who has drunk wine, and one lacking the priestly garments, are fit to perform the service on a private altar. Until the giving of the Torah, only the firstborn performed the service on private altars. From the giving of the Torah until the establishment of the Tabernacle, the tannaitic sages disputed whether the service had then been entrusted to the priests. From the giving of the Torah onward, the service is performed only by priests. Non-Jews offer sacrifices on private altars before and after the giving of the Torah, from any pure species they wish, even animals with physical defects except for an animal lacking a limb and an animal with a fatal condition, but the laws of a private altar apply to them: they must build one and may not offer upon a rock .

The prohibition against offering on a bama

One who consecrates his offering during a time when the bamot are prohibited, and offers it during a time when the bamot are prohibited, violates a positive commandment and a prohibition and is liable to karet. One who consecrates an offering during a time when the bamot are permitted, and offers it during a time when they are prohibited, violates a positive commandment and a prohibition, but is not liable to karet . If one consecrated an offering during a time when the bamot were prohibited and offered it outside during a time when the bamot were permitted, he violates a positive commandment but is not liable for a prohibition or karet, because these were stated only with regard to the time of offering.

If one consecrated and offered an offering during a time when the bamot were permitted—even if he consecrated it in order to offer it on a large bama, and it entered inside before it was slaughtered—he is exempt from everything .

One who offers the Paschal offering on a small bama violates a prohibition: “You may not sacrifice the Paschal offering within any of your gates.” The early authorities disagreed as to whether this prohibition was stated only during a time when the bamot were permitted, or also during a time when they were prohibited .

The species offered on a bama

Before the giving of the Torah, all pure animals of every species were offered on a bama—whether wild animals, domesticated animals, or birds. After the giving of the Torah, only species that are offered on the altar may be offered on a bama. The tannaim disagreed as to whether birds may also be offered on it .

The later authorities disagreed as to whether, after the giving of the Torah but before the Tabernacle was erected, the laws of offerings of Israel had already taken effect, so that only species offered on the altar could be offered on a bama, or whether their status did not change until the erection of the Tabernacle .

A female animal is valid as a burnt offering on a small bama .

An offering with a physical blemish is invalid on a bama .

An animal given as the price of a dog and an animal exchanged for a prostitute’s fee are valid on a bama .

An animal that mated with a person and an animal upon which bestiality was performed are invalid on a bama .

Offerings offered on a large bama

On a large bama, all the obligatory communal offerings were offered [including the bull of the High Priest on Yom Kippur and the High Priest’s daily offering of pancakes, because their status is that of communal offerings with regard to overriding Shabbat and ritual impurity ]. Rabbi Shimon disagrees and maintains that on it they offered only obligatory offerings that have a fixed time and that have an equivalent offering brought as a freewill offering , namely, the daily offerings and additional offerings, which are burnt offerings, and the Paschal offering, which throughout the year has the status of a peace offering. Communal freewill offerings and communal meal offerings are offered on a large bama according to everyone. According to the Rabbis, an individual’s obligatory offerings even if they have a fixed time were not offered on a large bama . According to Rabbi Yehuda, even individual obligatory offerings that do not have a fixed time are offered on a large bama .

Rabbi Shimon also distinguishes among individual offerings between obligatory offerings that have a fixed time, which are offered on a bama, and those that do not have a fixed time, which are not offered .

With regard to individual meal offerings and birds that one brought as a vow or freewill offering, according to the Rabbis and Rabbi Yehuda they are excluded by a verse and are not offered on a bama [large or small]. According to Rabbi Meir, they are offered, because they are included among vows and freewill offerings.

Offerings offered on a small bama

Individual offerings brought as vows and freewill offerings were offered on a small bama [with regard to meal offerings and birds, the tannaim disagreed, as mentioned concerning a large bama].

Individual obligatory offerings and all communal offerings were not offered on a small bama, according to everyone. If one nevertheless brought them there, according to the Rabbis he violates a prohibition derived from a positive commandment , whereas according to Rabbi Shimon he receives lashes .

The tannaim disagreed as to whether an individual offering on a small bama required libations. But on a large bama, everyone agrees that an individual’s obligatory offering requires libations [with regard to the communal bama in the wilderness, they disagreed as they did concerning a private bama ].

The place where sacred offerings are eaten on bamot

From the day the Tabernacle was erected, most sacred offerings were eaten only in the courtyard of the Tabernacle, between the curtains , while offerings of lesser sanctity were eaten throughout the camp of Israel . When they came to Gilgal and the bamot were permitted, the place for most sacred offerings retained its law, but offerings of lesser sanctity [even those offered on a large bama ] were eaten anywhere . When they came to Shiloh and the bamot were prohibited, the place for most sacred offerings retained its law, but offerings of lesser sanctity [which had been offered on a small bama ] were eaten within the entire area from which Shiloh could be seen . When they came to Nob and Gibeon and the bamot were once again permitted, the place for most sacred offerings retained its law, but offerings of lesser sanctity were eaten in all the cities of Israel. The time limit for eating offerings brought on a bama is the same as for offerings brought on the altar, but some say that there is no prohibition against leaving them beyond the permitted time .