Zevachim 230:1

כדרב הונא אמר רב דאמר רב הונא אמר רב אשם שניתק לרעיה ושחטו סתם כשר לעולה:

this agreeing with R'Huna's dictum in Rab's name, viz. : If a guilt-offering was transferred to pasture and one then slaughtered it without a specified purpose, it is valid as a burnt-offering.<span class="x" onmousemove="('comment',' Supra 5b, 112a. Hence if he slaughtered one of these without as a burnt-offering (presumably, even before the other had been sacrificed as a guilt-offering) , it counts as having been slaughtered for its own sake, and therefore he is liable.');">¹</span> ONE WHO OFFERS UP THE FLESH OF A SIN-OFFERING [.

המעלה מבשר חטאת [וכו']: ת"ר מנין למעלה מבשר חטאת ומבשר אשם ומבשר קדשי קדשים ומבשר קדשים קלים וממותר העומר ושתי הלחם ולחם הפנים ושירי מנחות שפטור

WITHOUT, IS NOT LIABLE]. Our Rabbis taught: How do we know that he who offers up the flesh of a sin-offering, or the flesh of a guilt-offering, or the flesh of most sacred sacrifices, or the flesh of lesser sacrifices, or the remainder of the 'omer, or the tw loaves, or the Shewbread, or the residue of meal-offerings, [without], is not liable?

ת"ל עולה מה עולה שהיא ראויה להעלאה אף כל שראויה להעלאה

Because it says, '[Whatsoever man. that offereth] a burnt-offering': as a burnt-offering is eligible for offering up,<span class="x" onmousemove="('comment',' The whole of it is offered up on the altar.');">²</span>

מנין שאף היוצק והבולל והפותת והמולח והמניף והמגיש והמסדר השלחן והמטיב את הנרות והקומץ והמקבל בחוץ שפטור

so everything which is eligible for offering up [on the altar entails liability].<span class="x" onmousemove="('comment',' These, however, were eaten and not offered up on the altar.');">³</span> How do we know that also he who pours [the oil on the meal-offering], or mingles [it with flour], or breaks up [the meal-offering cakes], or salts [the meal-offering], or waves [it], or presents [it opposite the south-west corner of the altar], or sets table [with the Shewbread], or trims the lamps, or takes off the fistful, or receives the blood, without, is not liable?

ת"ל (ויקרא טז, ט) אשר יעלה עולה או זבח מה העלאה שהיא גמר עבודה אף כל שהוא גמר עבודה:

Because it says, 'that offereth a burnt-offering or sacrifice': as offering up completes the service, so everything that completes the service [entails liability].<span class="x" onmousemove="('comment',' None of these do so, as they are followed by another rite. On the other hand, by the same reasoning he who offers libations or burns incense or the fistful removed from a meal-offering, without, is liable.');">⁴</span> BEFORE THE TABERNACLE WAS SET UP [etc.] R'Huna<span class="x" onmousemove="('comment',' Bah and Sh.M. emend: Hana.');">⁵</span>

עד שלא הוקם המשכן [וכו']: יתיב רב הונא בר רב קטינא קמיה דרב חסדא וקא קרי (שמות כד, ה) וישלח את נערי בני ישראל א"ל הכי אמר ר' אסי (קרבו) ופסקו

son of R'Kattina sat before R'Hisda, and recited [the text], And he sent the young men of the children of Israel, [who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the Lord].<span class="x" onmousemove="('comment',' Ex. XXIV, 5. The 'young men' were the firstborn, not priests, and the occasion was when Moses built an altar at the foot of Mount Sinai (ibid. v. 4) .');">⁶</span> Said he to him: Thus said R'Assi: And then they ceased.<span class="x" onmousemove="('comment',' This was the last time that the firstborn performed the sacrificial service, though it was nearly a year before the Tabernacle was set up.');">⁷</span>

סבר לאותוביה ממתניתין שמעיה דקאמר משמיה דרב אדא בר אהבה עולה שהקריבו ישראל במדבר אינה טעונה הפשט וניתוח אותביה ברייתא דשויא בכולהו

Now, he thought to refute him from our Mishnah, when he heard him teach in R'Adda B'Ahaba's name: The burnt-offering[s] which Israel sacrificed in the wilderness did not require flaying and dismembering; whereupon he refuted him from a Baraitha, which had a bearing upon the whole [of his teaching]. For it was taught: Before the Tabernacle was set up bamoth were permitted and the service was performed by the firstborn, and all were eligible to be offered, viz. , animals, beasts, birds, male and female, unblemished or blemished; clean, but not unclean;<span class="x" onmousemove="('comment',' Only clean animals etc., i.e., those which may be eaten, could be offered.');">⁸</span>

דתני' עד שלא הוקם המשכן הבמות מותרות ועבודה בבכורות והכל כשירין להקריב בהמה חיה ועוף זכרים ונקבות תמימין ובעלי מומין טהורין אבל לא טמאין

and all offered burnt-offerings, and the burnt-offering[s] which Israel offered in the wilderness required flaying and dismembering; and gentiles are permitted to do thus in these days?<span class="x" onmousemove="('comment',' Non-Jews might still offer at bamoth 'in these days', after the building of the Temple.');">⁹</span> It is a controversy of Tannaim.

והכל קרבו עולות ועולה שהקריבו ישראל במדבר טעונה הפשט וניתוח ונכרים בזמן הזה רשאין לעשות כן

For it was taught: And let the priests also, that come near to the Lord, sanctify themselves:<span class="x" onmousemove="('comment',' Ex. XIX, 22. This was immediately before Revelation, while the incident cited above took place immediately after Revelation.');">¹⁰</span> R'Joshua B'Karhah said: This intimated the separation of the first born.<span class="x" onmousemove="('comment',' By 'priests' the firstborn are meant here, as it was they who 'came near the Lord' to perform sacrifices, and the verse now separated them and forbade them to approach the mountain.');">¹¹</span>

תנאי היא דתניא (שמות יט, כב) וגם הכהנים הנגשים אל ה' יתקדשו ר' יהושע בן קרחה אומר זו פרישות בכורות רבי אומר זו פרישות נדב ואביהוא

Rabbi said: This intimated the separation of Nadab and Abihu.<span class="x" onmousemove="('comment',' Not the firstborn but actual priests are meant, viz., Nadab and Abihu, who became priests at Sinai. - Thus Rabbi holds that henceforth only the children of Aaron might act as priests, while R. Joshua b. Karhah maintains that the service was still performed by the firstborn.');">¹²</span> On the view that this meant the separation of Nadab and Abihu, it is well: hence it is written, This is that the Lord spoke, saying.'

בשלמא למ"ד זו פרישות נדב ואביהוא היינו דכתיב (ויקרא י, ג) הוא אשר דבר ה' לאמר בקרובי אקדש

'Through them that are near unto Me I will be sanctified'.<span class="x" onmousemove="('comment',' Lev. X, 3. I.e., God had warned them previously, in the verse under discussion.');">¹³</span> But on the view that it meant the retirement of the firstborn, where was [this warning] indicated?<span class="x" onmousemove="('comment',' The priests had never been warned.');">¹⁴</span>

אלא למ"ד זו פרישות בכורות היכא רמיזא דכתיב (שמות כט, מג) ונועדתי שמה לבני ישראל ונקדש בכבודי אל תקרי בכבודי אלא במכובדיי

In the text, And there I will meet with the children of Israel; and [the Tent] shall be sanctified by My glory [bi-kebodi]:<span class="x" onmousemove="('comment',' Ex. XXIX, 43.');">¹⁵</span> read not bi-kebodi, but bi-kebuday [My honoured ones]:<span class="x" onmousemove="('comment',' This requires only a change of punctuation.');">¹⁶</span>

דבר זה אמר הקב"ה למשה ולא ידעו עד שמתו בני אהרן כיון שמתו בני אהרן אמר לו אהרן אחי לא מתו בניך אלא להקדיש שמו של הקב"ה כיון שידע אהרן שבניו ידועי מקום הן שתק וקבל שכר שנאמר (ויקרא י, ג) וידום אהרן

this the Holy One, blessed be He, said to Moses, but they did not know [its meaning] until the sons of Aaron died.<span class="x" onmousemove="('comment',' God intimated that when He would 'meet with the children of Israel', i.e., at the consecration of the Tabernacle, He would be sanctified through His honoured ones (the priests) , but they did not understand the allusion.');">¹⁷</span> When the sons of Aaron died, he [Moses] said to him: 'Oh my brother! Thy sons died only that the glory of the Holy One, blessed be He, might be sanctified through them'.<span class="x" onmousemove="('comment',' This is what God had meant. - Emended text (Sh.M.) .');">¹⁸</span>

וכן בדוד הוא אומר (תהלים לז, ז) דום לה' והתחולל לו אע"פ שמפיל לך חללים חללים את שתוק וכן בשלמה הוא אומר (קהלת ג, ז) עת לחשות ועת לדבר פעמים ששותק ומקבל שכר על השתיקה פעמים מדבר ומקבל שכר על הדבור

When Aaron thus perceived that his sons were the honoured ones<span class="x" onmousemove="('comment',' Or, the favoured ones. Lit., 'the known ones'.');">¹⁹</span> of the Omnipresent, he was silent, and was rewarded for his silence, as it is said, And Aaron held his peace.<span class="x" onmousemove="('comment',' Lev. X, 3. The reward was that God subsequently spoke specially to him, v. 8.');">²⁰</span>

והיינו דא"ר חייא בר אבא א"ר יוחנן מאי דכתיב (תהלים סח, לו) נורא אלהים ממקדשך אל תיקרי ממקדשך אלא ממקודשיך בשעה שעושה הקב"ה דין בקדושיו מתיירא ומתעלה ומתהלל

And thus it says of David, Be silent before the Lord, and wait patiently [hith-hollel] for Him:<span class="x" onmousemove="('comment',' Ps. XXXVII, 7.');">²¹</span> though He casts down many slain [halalim] of thee, be silent before Him.

אלא קשיא עולה תרי תנאי היא דתניא ר' ישמעאל אומר כללות נאמרו בסיני ופרטות באהל מועד

And thus it was said by Solomon, [There is.] a time to keep silence, and a time to speak:<span class="x" onmousemove="('comment',' Ecc. III, 7.');">²²</span> sometimes a man is silent and is rewarded for his silence; at others a man speaks and is rewarded for his speaking.

ר"ע אומר כללות ופרטות נאמרו בסיני ונשנו באהל מועד ונשתלשו בערבות מואב

And this is what R'Hiyya B'Abba said in R'Johanan's name: What is meant by the text, Awful is God out of thy holy places [mi-mikdasheka]?<span class="x" onmousemove="('comment',' Ps. LXVIII, 36.');">²³</span> Read not mi-mikdasheka but mimekuddasheka [through thy consecrated ones]: when the Holy One, blessed be He, executes judgment on His consecrated ones, He makes Himself feared, exalted, and praised.

אמר מר הכל כשירין להקריב מנא הני מילי אמר רב הונא דאמר קרא (בראשית ח, כ) ויבן נח מזבח לה' ויקח מכל הבהמה הטהורה ומכל עוף הטהור בהמה כמשמעו חיה בכלל בהמה

[To return to the original discussion:] Yet the burnt-offering is a difficulty?<span class="x" onmousemove="('comment',' For it states that it did require flaying and dismembering.');">²⁴</span> - It is a controversy of two Tannaim. For it was taught, R'Ishmael said: The general laws were stated at Sinai,<span class="x" onmousemove="('comment',' E.g., an altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings (Ex. XX, 21) .');">²⁵</span> while the details were stated at the Tent of Meeting.<span class="x" onmousemove="('comment',' E.g., that the burnt-offering was to be flayed and cut up. Hence until the Tent of Meeting was set up, burnt-offerings were not flayed and dismembered.');">²⁶</span> R'Akiba said: The general laws and the details were stated at Sinai, repeated in the Tent of Meeting, and a third time in the plains of Moab.<span class="x" onmousemove="('comment',' I.e., in Deuteronomy (v. Deut. I, 5) .');">²⁷</span> The master said: 'All were eligible to be offered'. How do we know this? - Said R'Huna, Because Scripture saith: And Noah builded an altar unto the Lord, and took of every clean animal [behemah] and of every clean fowl, [and offered burnt-offerings on the altar].<span class="x" onmousemove="('comment',' Gen. VIII, 20.');">²⁸</span> Animal [behemah] and fowl [bear] their plain meaning; beast [hayyah] is included in animal [behemah].