Zevachim 116 - January 8, 19 Tevet

Before the Tabernacle was erected, even blemished animals or male or female could be offered as sacrifices. This is derived from the juxtaposition of animals to birds in Bereishit 8:20, which describes the offerings Noach brought after the Flood; since blemishes do not disqualify birds and females can be brought as burnt offerings, they likewise did not disqualify blemished animals or females. However, if an animal was missing a limb, it could not be offered. This is learned from Bereishit 6:19, “From all live animals,” implying that only fully intact animals were acceptable. The Gemara asks why this verse is not used to exclude a treifa, and answers by identifying a different source for excluding a treifa.

Only kosher animals could be offered, even before the Tabernacle was built. But since this was before the Torah was given, how could there be a distinction between kosher and non‑kosher animals? Rabbi Shmuel bar Nachmani explains that the distinction refers to animals that would eventually be considered kosher. Noach brought two of each species into the Ark, but of the kosher species he brought seven of each so that he would have animals available for sacrifice after the Flood. How did Noach know which animals would later be deemed kosher? Either this was revealed miraculously, or the animals entered the Ark on their own, with the kosher species arriving in groups of seven while the non‑kosher species arrived only in pairs.

There is a tannaitic dispute regarding whether, before the Tabernacle was erected, people brought only burnt offerings or also peace offerings. This debate hinges on whether the descendants of Noach were permitted to bring peace offerings, a question derived from Hevel’s sacrifice - specifically the phrase “from the fat thereof” - and from a verse in Shir HaShirim 4:16. A challenge is raised against the opinion that peace offerings were not brought, based on Yitro’s offering of peace offerings. The resolution depends on whether Yitro’s sacrifice occurred before or after the giving of the Torah. Indeed, there is a tannaitic dispute about the timing of Yitro’s arrival, rooted in the question of what he heard that motivated him to come and convert: Israel’s victory over Amalek, the giving of the Torah, or the splitting of the Sea.

Non‑Jews may offer sacrifices anywhere and at any time, since the prohibition against sacrificing outside the Temple applies only to Jews. However, Jews may not serve as their agents in performing the sacrifice. The Gemara relates a story about Ofrah Hermiz, the mother of the Persian king Shapur, who asked him to bring a sacrifice on her behalf. Rava advised her on the matter but arranged for non‑Jews to perform the actual sacrificial act.

In the desert, the Israelites were permitted to eat kodashim kalim anywhere within the camp. Rav Huna stated that they could eat them anywhere that Jews were present. The rabbis sought to clarify his statement, given that the desert encampment clearly consisted of distinct camps, while his words seemed to imply otherwise.