Talmud for Zevachim 233:5

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..