| 115b. כדרב הונא אמר רב דאמר רב הונא אמר רב אשם שניתק לרעיה ושחטו סתם כשר לעולה:,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,ת"ל עולה מה עולה שהיא ראויה להעלאה אף כל שראויה להעלאה,מנין שאף היוצק והבולל והפותת והמולח והמניף והמגיש והמסדר השלחן והמטיב את הנרות והקומץ והמקבל בחוץ שפטור,ת"ל (ויקרא טז, ט) אשר יעלה עולה או זבח מה העלאה שהיא גמר עבודה אף כל שהוא גמר עבודה:,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,סבר לאותוביה ממתניתין שמעיה דקאמר משמיה דרב אדא בר אהבה עולה שהקריבו ישראל במדבר אינה טעונה הפשט וניתוח אותביה ברייתא דשויא בכולהו,דתני' עד שלא הוקם המשכן הבמות מותרות ועבודה בבכורות והכל כשירין להקריב בהמה חיה ועוף זכרים ונקבות תמימין ובעלי מומין טהורין אבל לא טמאין,והכל קרבו עולות ועולה שהקריבו ישראל במדבר טעונה הפשט וניתוח ונכרים בזמן הזה רשאין לעשות כן,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,בשלמא למ"ד זו פרישות נדב ואביהוא היינו דכתיב (ויקרא י, ג) הוא אשר דבר ה' לאמר בקרובי אקדש,אלא למ"ד זו פרישות בכורות היכא רמיזא דכתיב (שמות כט, מג) ונועדתי שמה לבני ישראל ונקדש בכבודי אל תקרי בכבודי אלא במכובדיי,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,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,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,אלא קשיא עולה תרי תנאי היא דתניא ר' ישמעאל אומר כללות נאמרו בסיני ופרטות באהל מועד,ר"ע אומר כללות ופרטות נאמרו בסיני ונשנו באהל מועד ונשתלשו בערבות מואב,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 | 115b. This is bin accordance withthe statement that bRav Hunasays that bRav says. As Rav Huna saysthat bRav says:With regard to ba guilt offeringwhose owner died or achieved atonement through a different guilt offering and which bwas consigned to grazingin the field until it develops a blemish, bandprior to its being consigned one bslaughtered it without specificationof its purpose, it is bfit as a burnt offering. /b,§ The mishna teaches: bOne who offers upoutside the Temple courtyard a portion bof the meat of a sin offeringthat is eaten, or who offers up a portion of several other items, is exempt. With regard to the reasoning behind this ihalakha /i, bthe Sages taughtin a ibaraita /i: bFrom whereis it derived bthat one who offers upoutside the Temple courtyard a portion bof the meat of a sin offering, ora portion bof the meat of a guilt offering, ora portion bof the meat of offerings of the most sacred order, ora portion bof the meat of offerings of lesser sanctity, ora portion bof the surplus of the iomeroffering, or the two loaves, or the shewbread, or the remainder of meal offeringsis bexempt,as all these are eaten by the priests and not sacrificed on the altar?, bThe verse stateswith regard to the prohibition against sacrificing outside the Temple courtyard: “Whatever man…that sacrifices ba burnt offeringor sacrifice, and brings it not to the entrance of the Tent of Meeting, to sacrifice it to the Lord, that man shall be cut off from his people” (Leviticus 17:8–9). The term “burnt offering” teaches: bJust as a burnt offering is fit for offering upupon the altar, bso too, anything that is fit for offering upis included in the prohibition. All of the offerings listed in the ibaraitaare not sacrificed upon the altar but given to the priests., bFrom whereis it derived bthat evenwith regard to bone who poursoil onto the meal offering, band one who mixesthe oil into the flour of the meal offering, band one who breaksthe loaves of the meal offering into pieces, band one who saltsthe meal offering or other offerings, band one who wavesthe meal offering, band one who bringsthe meal offering to the corner of an altar that he constructs outside the courtyard, band one who arrangesthe shewbread on bthe tableoutside the Sanctuary, band one who removes the ashesfrom bthe lampsof the Candelabrum, band one who removes a handfulfrom a meal offering, band one who collects the bloodof an offering in a vessel, if he did so boutsidethe Temple courtyard he is bexempt. /b, bThe verse states: “That sacrifices a burnt offering or sacrifice”(Leviticus 17:8). bJust as sacrificing is the conclusion ofthe sacri-ficial bservice, so too, anyrite bthat is the conclusion ofa sacrificial bserviceis included. All of these are excluded from the prohibition, as there are rites that follow them.,§ The mishna teaches: bUntil the Tabernacle was established,private altars were permitted and the sacrificial service was performed by the firstborn. The Gemara relates that bRav Huna bar Rav Ketina was sitting before Rav Ḥisda and was readingthis verse with regard to the revelation at Sinai: b“And he sent the young men of the children of Israel,who offered burnt offerings and sacrificed peace offerings of oxen to the Lord” (Exodus 24:5). The young men referred to in the verse were the firstborn of the Jewish people. Rav Ḥisda bsaid to him: Thisis what bRabbi Asi said: They sacrificedthe offerings bandthen bceasedto serve; after that day, the firstborn no longer performed the sacrificial service.,Rav Huna bthought to raise a contradiction from the mishna,which states that the firstborn performed not only the sacrificial service on that day, but also did so until the Tabernacle was established the following year. In the meanwhile, bhe heardRav Ḥisda bsay in the name of Rav Adda bar Ahavathat the bburnt offering that thechildren of bIsrael sacrificed in the wildernessbefore the establishment of the Tabernacle bdid not require flayingof the skin band cuttinginto pieces; it was sacrificed as it was. He therefore braised the contradictionfrom ba ibaraitathat is equal with regard to both of them,i.e., from which Rav Huna could raise a contradiction to both of Rav Ḥisda’s statements., bAs it is taughtin a ibaraita /i: bUntil the Tabernacle was established,private baltarswere bpermitted, thesacrificial bservicewas performed bby the firstborn, and allanimals were bfit to be sacrificed: A domesticated animal, an undomesticated animal, or a bird; males and females; unblemished and blemishedanimals. All animal sacrifices were brought from animals and birds that were bkosher, but notfrom bnon-kosherspecies., bAnd allofferings brought before the construction of the Tabernacle were bsacrificedas bburnt offerings. Andthe bburnt offering that the Jewish people sacrificed in the wildernessbefore the Tabernacle was established brequired flayingof the skin band cuttinginto pieces. bAnd today, gentiles are permitted tosacrifice offerings on private altars. The ibaraitastates explicitly that until the Tabernacle was constructed, the sacrificial service was performed by the firstborn, and the burnt offering required flaying and cutting.,Rav Ḥisda replied that with regard to the firstborn, it bisa dispute between itanna’im /i, as it is taughtin a ibaraita /i: God said to Moses on Mount Sinai: b“And let the priests also that come near to the Lord sanctify themselves,lest the Lord break forth upon them” (Exodus 19:22). In other words, they should separate themselves and not approach the mountain. This command was given one day after the burnt offerings and peace offerings were sacrificed in anticipation of the revelation at Sinai. With regard to this command, bRabbi Yehoshua ben Korḥa says: Thiscommand is a reference to bthe separation ofthe bfirstborn,as they functioned as priests. bRabbiYehuda HaNasi bsays: Thiscommand is a reference to bthe separation of Nadav and Avihu,who were priests.,The Gemara asks: bGranted, according to the one who saysthat the command for the priests to sanctify themselves is referring to bthe separation of Nadav and Avihu, this isthe meaning of that bwhich is writtenafter their death on the eighth day of the inauguration of the Tabernacle: “Then Moses said to Aaron: bThis is it that the Lord spoke, saying: Through them that are near to Me I will be sanctified… /band Aaron held his peace” (Leviticus 10:3). Nadav and Avihu had already been warned not to draw too close: “Lest the Lord break forth upon them.”, bBut according to the one who saysthat the command for the priests to sanctify themselves is referring to bthe separation ofthe bfirstborn, where is the allusionto the fact that God would be sanctified through Nadav and Avihu? The Gemara replies: bAs it is written: “And there I will meet with the children of Israel; and it shall be sanctified by My glory”(Exodus 29:43). bDo not readit as b“by My glory [ ibikhvodi /i]”; rather,read it as: bBy My honored ones [ ibimekhubadai /i].God will be sanctified by those considered honored by God when He reveals Himself in the Tabernacle., bThe Holy One, Blessed be He, said this statement to Moses, butMoses bdid not knowits meaning buntil the sons of Aaron died. Once the sons of Aaron died,Moses bsaid to him: Aaron, my brother, your sons died only to sanctify the name of the Holy One, Blessed be He. When Aaron knew that his sons were beloved by the Omnipresent, he was silent and received a reward, as it is stated: “And Aaron held his peace [ ivayidom /i].” /b, bAnd likewise ina verse written by bDavidit bstates: “Resign yourself [ idom /i] to the Lord, and wait patiently [ ivehitḥolel /i] for Him”(Psalms 37:7). bAlthough He strikes down many corpses [ iḥalalim /i]around byou, you be silentand do not complain. bAnd likewise ina verse written by bSolomonit bstates: “A time to keep silence, and a time to speak”(Ecclesiastes 3:7). There are btimes thatone bis silent and receives reward for the silence,and at btimesone bspeaks and receives reward for the speech. /b, bAnd this is what Rabbi Ḥiyya bar Abba saysthat bRabbi Yoḥa says: Whatis the meaning of that bwhich is written: “Awesome is God out of your holy places”(Psalms 68:36)? bDo not readit as: b“From your holy places [ imimikdashekha /i]”; rather,read it as: bFrom your holy ones [ imimekudashekha /i]. When the Holy One, Blessed be He, carries out judgment upon His holy ones, He is feared, and exalted, and praisedby all. In any event, there is no contradiction from the ibaraitawhich teaches that the first-born performed the sacrificial service before the Tabernacle was established, as this matter is the subject of a dispute between itanna’im /i., bButthere is still ba difficultywith regard to the bburnt offering,as it was stated in the name of Rav Adda bar Ahava that the burnt offering that the Jewish people sacrificed in the wilderness did not require flaying of the skin or cutting into pieces, while the ibaraitastates that it did. The Gemara replies: This bisa dispute between the opinions of btwo itanna’im /i. As it is taughtin a ibaraitathat bRabbi Yishmael says:The bgeneral statements,i.e., the principles of the Torah, bwere said at Sinai, andthe bdetailsof the mitzvot that are explicated in Leviticus were said to Moses bin the Tent of Meeting.This includes the ihalakhathat the burnt offering must be flayed and cut into pieces. Consequently, it could not have been in effect before the construction of the Tabernacle., bRabbi Akiva says:Both bgeneral statements andthe bdetailsof mitzvot bwere said at Sinai andlater btaught again in the Tent of Meeting, andtaught ba third timeby Moses to the Jewish people bin the plains of Moab,when he taught the Torah to the people (see Deuteronomy 1:1). According to Rabbi Akiva’s opinion, the ihalakhaof flaying and cutting into pieces was in effect when the Torah was given, even before the construction of the Tabernacle.,§ bThe Master saidin the ibaraita /i: Before the Tabernacle was established, ballanimals were bfit to be sacrificed:A domesticated animal, an undomesticated animal, or a bird. The Gemara asks: bFrom where are these mattersderived? bRav Huna said: As the verse stateswith regard to the offering that was sacrificed after the flood: b“And Noah built an altar to the Lord, and took of every pure animal, and of every pure fowl,and offered burnt offerings on the altar” (Genesis 8:20). The Gemara explains: b“Animal [ ibehema /i],”is understood bin accordance with its plain meaning,a domesticated animal, and the same is true of fowl; ban undomesticated animal [ iḥayya /i]is bincluded inthe term b“ ibehema /i”that is stated in the verse. |
