Commento su Zevahim 14:10
אֵלּוּ קָדָשִׁים קְרֵבִים בַּמִּשְׁכָּן. קָדָשִׁים שֶׁהֻקְדְּשׁוּ לַמִּשְׁכָּן, קָרְבְּנוֹת הַצִּבּוּר, קְרֵבִין בַּמִּשְׁכָּן. וְקָרְבְּנוֹת הַיָּחִיד, בְּבָמָה. קָרְבְּנוֹת הַיָּחִיד שֶׁהֻקְדְּשׁוּ לַמִּשְׁכָּן, יִקְרְבוּ בַמִּשְׁכָּן. וְאִם הִקְרִיבָן בְּבָמָה, פָּטוּר. מַה בֵּין בָּמַת יָחִיד לְבָמַת צִבּוּר, סְמִיכָה, וּשְׁחִיטַת צָפוֹן, וּמַתַּן סָבִיב, וּתְנוּפָה, וְהַגָּשָׁה. רַבִּי יְהוּדָה אוֹמֵר, אֵין מִנְחָה בְבָמָה. וְכִהוּן, וּבִגְדֵי שָׁרֵת, וּכְלֵי שָׁרֵת, וְרֵיחַ נִיחוֹחַ, וּמְחִצָּה בַדָּמִים, וּרְחוּץ יָדַיִם וְרַגְלָיִם. אֲבָל הַזְּמָן, וְהַנּוֹתָר, וְהַטָּמֵא, שָׁוִים בָּזֶה וּבָזֶה:
Questi sono i sacrifici che devono essere sacrificati nel Mishkan [anche quando ai Bamot erano permessi]: i sacrifici consacrati [specificamente] per il Mishkan . I sacrifici comunali furono sacrificati al Mishkan e sacrifici personali [potevano essere offerti] al Bamot . I sacrifici personali che sono stati consacrati [specificamente] per il Mishkan , [dovevano essere] sacrificati al Mishkan , e se [l'individuo] li ha sacrificati in un Bamah , è esente. Cosa differenzia un Bamah personale da un Bamah comune ? Stendere le mani [sull'animale], massacrarlo a nord [dell'altare], e sfrecciare [il sangue] intorno [all'altare, agli angoli], e agitare [alcuni sacrifici] e portare [il pasto- offerta]. Il rabbino Yehudah dice: L'offerta del pasto non può [essere portata in un Bamah ], né i Kohanim [necessari lì], né gli indumenti sacerdotali, né sono vasi di servizio, né l'aroma gradevole, né una linea di sangue che divide [il rosso segnando sull'altare che indica dove il sangue dovrebbe essere spruzzato], né si lava mani e piedi [necessario lì]. Ma [il Mishkan e il Bamot ] sono simili per quanto riguarda il tempo, e Notar [un sacrificio che diventa inadatto a causa del mancato consenso oltre il tempo consentito] e l'impurità.
Bartenura on Mishnah Zevachim
ואלו קדשים קרבין במשכן – as for example at the time that Gilgal, Nov and Givon was where the Tabernacle was and the improvised altars were permitted. These Holy Things needed to be offered in the Tabernacle but not at an improvised altar.
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English Explanation of Mishnah Zevachim
Introduction
When the Tabernacle stood in Gilgal, Nov and Givon, it was permitted to offer sacrifices at local altars. Still there were certain sacrifices that were offered only at the Tabernacle, as we explained in connection to some of the earlier mishnayot of this chapter. Our mishnah discusses the difference between the “bamah of the congregation” that was in the Tabernacle and the “bamah of the individual,” the local altars that were found elsewhere.
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קדשים – those undefined/not explicitly stated things were sanctified for the Tabernacle, and what were they – the community sacrifices.
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English Explanation of Mishnah Zevachim
The following sacrifices were offered in the Tabernacle sacrifices consecrated for the Tabernacle: Public sacrifices were offered in the Tabernacle, and private sacrifices were offered at a bamah. The general rule is that public sacrifices had to be performed at the Tabernacle, and that any private sacrifices could be offered at the local altar, the bamah of the congregation.
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קרבנות יחיד – that were undefined for the improvised altars.
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English Explanation of Mishnah Zevachim
If private sacrifices were consecrated for the Tabernacle, they must be offered in the Tabernacle; yet if one offered them at a bamah, he is not liable. If an individual specifically stated that he was consecrating an animal in order to offer it at the Tabernacle, then it must be offered at the Tabernacle. If he nevertheless goes ahead and offers it at a bamah, he is not liable for offering a sacrifice outside the Temple.
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קרבנות יחיד שהוקדשו למשכן – that he specified at the time of their sanctification on the conidition to offer them to the Tabernacle.
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English Explanation of Mishnah Zevachim
What is the difference between the bamah of an individual and the bamah of the congregation? Laying [of hands], slaughtering in the north, sprinkling around [the altar], waving and presenting, (Rabbi Judah says: there were no meal-offerings at the; priesthood, sacrificial vestments, ministering vessels, a sweet fragrance, a line of demarcation for [the sprinkling of] the blood, and the washing of hands and feet. This list consists of actions that were to be performed at the Tabernacle, but not at a local bamah. I shall explain each separately: a) Laying [of hands]: Laying one’s hands on the sacrifice before it is slaughtered. b) Slaughtering in the north: side of the altar, obligatory for most holy sacrifices. c) Sprinkling around [the altar]: sprinkling the blood on various corners of the altar. d) Waving and presenting: the minhah (meal) offering. i) (Rabbi Judah says: there were no meal-offerings at the bamah): Rabbi Judah disagrees and holds that minhah offerings were only offered at the Tabernacle. e) Priesthood: sacrifices could be offered by non-priests at the local bamot. f) Sacrificial vestments: neither did the person offering have to wear the priestly clothing. g) Ministering vessels: He also did not need to use sanctified vessels. h) A sweet fragrance: Inside the Tabernacle (and subsequently the Temple) it was prohibited to put onto the altar limbs of a sacrifice that have already been roasted elsewhere. Such limbs will not give off the sweet fragrance of roasting meat (think bbq!). This was not prohibited at local altars, where one could first roast the limb and then put it onto the altar. i) A line of demarcation for [the sprinkling of] the blood: On the altar in the Tabernacle there was a crimson line separating the upper and lower parts. Blood of some sacrifices was sprinkled below and of others it was sprinkled above. There was no such line on the local altar. j) And the washing of hands and feet: In the Tabernacle and Temple priests had to wash their hands and feet before performing any of the worship service. There was no such requirement for local altars.
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Bartenura on Mishnah Zevachim
ואם הקריבן בבמה פטור – from warning and from punishment, for the improvised altars were permitted. But however, it is prohibited to change, as it is written (Deuteronomy 23:24): “You must fulfill what has crossed your lips [and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth].”
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English Explanation of Mishnah Zevachim
But [the prohibitions of] time, remnant and defilement were the same in both. When it comes to these three prohibitions, they apply to local altars just as they do to the public altar. If one offering the sacrifice intends to eat it after the prescribed time, he has rendered it invalid. The laws governing when a sacrifice must be eaten, and when it becomes “remnant,” which is prohibited, apply in all places. And the prohibition of offering or eating a sacrifice when impure, applies to individual bamot as well. Congratulations! We have finished Tractate Zevahim! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. Tractate Zevahim introduced us to a world which probably seems quite strange. To imagine a version of Judaism centered on animal sacrifice is probably quite difficult for modern Jews, myself included. For two thousand years, Jews have not offered sacrifices, and it is hard to imagine returning to such a form of Judaism. However, that is not the point of learning Zevahim. In my opinion, there are at least three solid reasons to study Zevahim in particular and Seder Kodashim in general. The first is that it is always interesting and helpful to remind ourselves of where our religion comes from and what it would have been like in ancient times. I also hope that learning Zevahim will make Leviticus more interesting, when you hear it in the synagogue. Second, and more importantly, in Zevahim we can see a system created by the rabbis based on their interpretation of Torah, and not just a simple record of how things were done in the Temple. This allows us to get into the mindset of the rabbis and understand better who they were and how they created their laws. Third, many later principles of halakhah, especially those connected with prayer, have their origins in sacrificial law. So while most of these laws are no longer observed, their principles often still manifest themselves. In any case, I hope you enjoyed Zevahim. I know that I especially enjoyed writing my commentary on it, for I always learn the most when I have to try to explain something to others. Tomorrow we start Tractate Menahot.
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Bartenura on Mishnah Zevachim
במות צבור – Gilgal and Nob and Givon.
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סמיכה – as it is written (Leviticus 1:2-3): “[for acceptance in his behalf] before the LORD. He shall lay his hand [upon the head of the burnt offering],” for there os no laying of his hand on an improvised altar.
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שחיטת צפון – as it is written (Leviticus 1:11): “[It shall be slaughtered] before the LORD on the north side of the altar,” but there is no “north side” in an improvised altar.
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ומתן סביב – two gifts which are four, as it is written regarding them (Exodus 29:20): “and dash the rest of the blood against every side of the altar round about,” but not on an improvised altar.
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תנופה – as it is written ((Leviticus 7:30; 10:15; 14:12 and other places) “as an elevation offering before the LORD,” and there is no waving on an improvised altar.
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והגישה – as it is written (Leviticus 2:8): “[it shall be brought to the priest] who shall take it up to the altar,” and there is no bringing it with an improvised altar.
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מנחה בבמה – for Scripture states (Leviticus 17:5): “This is in order that the Israelites may bring the sacrifices which they have been making in the open – that they may bring them before the LORD, to the priest, at the entrance of the Tent of Meeting, and offer them as sacrifices of well-being to the LORD,” that sacrifices are brought on an improvised altar but not meal-offerings.
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כיהון – as it is written (Leviticus 17:6): “that the priest may dash the blood against the altar of the LORD,” the altar requires a Kohen but an improvised altar does not require a Kohen.
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ובגדי שרת – for since there is no need for a Kohen, there is no place for wearing garments of ministry, that regarding the wearing garments of ministry it is written (Exodus 29:30): “[He among his sons] who becomes priest [in his stead, who enters the Tent of Meeting to officiate within the sanctuary,] shall wear them seven days.”
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וכלי שרת – and regarding the utensils of ministry, it is written (Exodus 28:43): [They shall be worn by Aaron and his sons when they enter the Tent of Meeting or when they approach the altar] to officiate in the sanctuary,”and not an an improvised altar.
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וריח ניחוח – limbs that had been roasted and offered on the altar, they don’t have with them “of pleasing odor to the LORD”, and specifically on the altar, as it is written (Leviticus 1:13): “It is burnt offering, a gift, of pleasing odor to the LORD.,” but on an improvised altar, even if he roasted them and offered them on the altar there is nothing in this.
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ומחיצת דמים – the red line to distinguish between the lower blood and the upper blod, but there is no red line in the improvised altar, as it is written (Exodus 27:5):”[Set the mesh below, under the ledge of the altar,] so that it extends to the middle of the altar,” but not in an improvised altar.
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רחוץ ידים ורגלים – as it is written (Exodus 30:20): “When they enter the Tent of Meeting they wash with water,” but not in an improvised altar.
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Bartenura on Mishnah Zevachim
הזמן – if he intended regarding the sacrifice to consume it outside of I ts appropriate time.
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Bartenura on Mishnah Zevachim
והטמא – even though the foreigner (i.e., non-Kohen) is fit to offer it on an improvised altar, an impure person does not offer on an improvised altar.
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