Zevachim

and statutory offerings for which there is a fixed time. 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]:1 Moses spoke thus to Israel: When ye enter the [Promised] Land,’ ye shall offer votive sacrifices, but ye shall not offer obligatory offerings;2 [and] meal-offerings and [sacrifices of] naziriteship were votive sacrifices. And the Rabbis?3 — There were no meal-offering[s] at the bamah [at all];4 [and the sacrifices of] naziriteship were obligatory.5 Samuel said: They disagree about the sin-offering and the guilt-offering;6 but all agree that the burnt-offerings and peace-offerings [of a nazirite] are votive sacrifices. Rabbah raised an objection: [The law of] the breast and thigh and the separation of the loaves of the thank-offering7 operated at the great [public] bamah, but did not operate at a minor [private] bamah; but he [the Tanna] omits the sodden shoulder.8 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 were 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:9 only a man may offer voluntary sacrifices and not obligatory ones; but a community can offer obligatory [sacrifices] too. sacrifices were then imposed upon the vower. belonged to the priest. not offered at a private bamah at all.