Zevachim 234

וחובות שקבוע להן זמן

and statutory offerings for which there is a fixed time.

מאי טעמא דר"מ דאמר קרא (דברים יב, ח) לא תעשון ככל אשר אנחנו עושים פה היום

What is R'Meir's reason? - Because Scripture saith, Ye shall not do after all that we do here this day, [every man whatsoever is right in his eyes]:<span class="x" onmousemove="('comment',' Deut. XII, 8.');">¹</span>

אמר להן משה לישראל כי עייליתו לארץ ישרות תקריבו חובות לא תקריבו מנחות ונזירות ישרות נינהו

Moses spoke thus to Israel: When ye enter the [Promised] Land,' ye shall offer votive sacrifices, but ye shall not offer obligatory offerings;<span class="x" onmousemove="('comment',' V. supra 114a.');">²</span>

ורבנן אין מנחה בבמה נזירות חובות נינהו

[and] meal-offerings and [sacrifices of] naziriteship were votive sacrifices.

אמר שמואל מחלוקת בחטאת ואשם אבל בעולות ושלמים דברי הכל ישרות נינהו וקרבי

And the Rabbis?<span class="x" onmousemove="('comment',' How do they refute this argument?');">³</span>

מותיב רבה חזה ושוק ותרומת לחמי תודה נוהגין בבמה גדולה ואין נוהגין בבמה קטנה ואילו הזרוע בשלה שיירה

- There were no meal-offering[s] at the bamah [at all];<span class="x" onmousemove="('comment',' For only animal sacrifices were permitted there.');">⁴</span>

אי אמרת בשלמא בעולה ושלמים פליגי הא מני רבנן היא אלא אי אמרת בחטאת ואשם פליגי הא מני

[and the sacrifices of] naziriteship were obligatory.<span class="x" onmousemove="('comment',' Since the vow of naziriteship merely meant abstention from wine, grapes, defilement, and cutting the hair. The sacrifices were then imposed upon the vower.');">⁵</span>

אלא אי איתמר הכי איתמר אמר שמואל מחלוקת בעולה ושלמים אבל בחטאת ואשם דברי הכל חובות נינהו ולא קרבי

Samuel said: They disagree about the sin-offering and the guilt-offering;<span class="x" onmousemove="('comment',' Which a nazirite brought on the completion of his naziriteship.');">⁶</span>

אמר מר וחכמים אומרים כל שהצבור מקריבין באהל וכו'

but all agree that the burnt-offerings and peace-offerings [of a nazirite] are votive sacrifices.

מאי טעמייהו דרבנן אמר קרא (שופטים יז, ו) איש הישר בעיניו יעשה איש ישרות הוא דליקרוב חובות לא ליקרוב וצבור אפי' חובות ליקרוב

Rabbah raised an objection: [The law of] the breast and thigh and the separation of the loaves of the thank-offering<span class="x" onmousemove="('comment',' The breast and thigh of peace-offerings, and four loaves out of the forty which accompanied a thanksoffering, belonged to the priest.');">⁷</span> operated at the great [public] bamah, but did not operate at a minor [private] bamah; but he [the Tanna] omits the sodden shoulder.<span class="x" onmousemove="('comment',' Of the nazirite's peace-offering ram, which likewise was a priestly due, Num. VI, 14, 19. This implies that this was not offered at a private bamah at all.');">⁸</span> If you say that they disagree about the burnt-offering and the peace-offering, it is well: this agrees with the Rabbis. But if you maintain that they disagree [only] about the sin-offering and the guilt-offering, who is the author of this? Rather, if stated, it was thus stated: Samuel said: They disagree about the burnt-offering and the peace-offering; but all agree that the sin-offering and the guilt-offering are obligatory, and [so] they wer not offered. The master said: 'But the Sages maintain: Whatever the community offered in the Tent etc.' What is the reason of the Rabbis? - Scripture saith, Every man whatsoever is right in his eyes:<span class="x" onmousemove="('comment',' Deut. XII, 8. This is the marginal emendation. The text quotes Judg. XVII, 6.');">⁹</span> only a man may offer voluntary sacrifices and not obligatory ones; but a community can offer obligatory [sacrifices] too.