Zevachim Daf 106 זבחים דַף 106

The thirteenth Perek begins: השוחט והמעלה בחוץ – one who shechts and offers up a korban outside the Mikdash, חייב על השחיטה וחייב על העלאה – he is liable for the shechitah and is liable for the offering up as well (they are separate aveiros and obligate two חטאות). Rebbe Yose HaGlili agrees that שחט בפנים והעלה בחוץ – if one shechted inside the Mikdash and offered it up outside, he is liable (because the korban was shechted properly and was a valid korban), but שחט בחוץ והעלה בחוץ פטור – if he shechted it outside and offered it up outside, he is exempt, שלא העלה אלא דבר פסול – because he only offered up something invalid. Since the korban was invalidated when it was shechted outside the Mikdash, the subsequent העלאה is not liable. The Rabbonon replied to Rebbe Yose HaGlili that according to his reasoning, even one who shechted inside and was מעלה it outside should be פטור for the העלאה, because כיון שהוציאו פסלו – once he took it out, he invalidated it, before the העלאה. Since one is liable in that case, he is liable where he shechted it outside as well.

The Gemara seeks the sources for shechting and offering up בחוץ. The עונש – punishment for העלאה is in the passuk "ואל פתח אהל מועד לא [יביאנו]" – and to the entrance of the Tent of Meeting he will not bring it…(which concludes with כרת). The אזהרה – warning in the Torah is "השמר לך פן תעלה עולותיך" – beware for yourself, lest you offer up your olos [in any place you see fit], (because the words "השמר", "פן", and "אל" are all considered a לא תעשה). The עונש for shechting בחוץ is from "ואל פתח אהל מועד לא הביאו" – and to the entrance of the Tent of Meeting he did not bring it…(which likewise concludes with כרת). As far as its אזהרה, the Gemara first suggests deriving it from ולא יזבחו עוד את זבחיהם – and they shall no longer slaughter their sacrifices (which is not needed for prohibiting shechting for idolatry). However, this passuk is needed for another law (presented below). It then attempts to derive it from a kal vachomer, but eventually objects that an אזהרה can never be derived from a kal vachomer. Ultimately, a גזירה שוה from העלאה (either הבאה הבאה or שם שם) teaches that shechitah בחוץ also has an אזהרה.

The Gemara proves that the passuk of "ולא יזבחו" cannot be used for the אזהרה for שחיטה בחוץ, because a Baraisa darshens it for another law: the earlier pesukim (quoted above) were discussing קדשים שהקדישן בשעת איסור הבמות – korbanos which one was makdish during the period of bamah prohibition, והקריבן בשעת איסור הבמות – and he sacrificed it during the period of bamah prohibition, for which there is both a clear אזהרה and עונש. The latter pesukim are discussing korbanos which one was makdish בשעת היתר הבמות – during the period of bamah permissibility, but sacrificed after במות became prohibited. Thus, the passuk says that בני ישראל shall bring "זבחיהם אשר הם זובחים" – the sacrifices that they (currently) slaughter, implying: זבחים שהתרתי לך כבר – even those sacrifices which I previously permitted to you to shecht on a bamah, "על פני השדה" – on the open field, teaching that one who shechts such a korban בחוץ after במות are prohibited, מעלה עליו הכתוב כאילו הקריב על פני השדה – the Torah considers him as if he sacrificed “upon the open fields” (i.e., for idolatry). The לא תעשה for this case is "ולא יזבחו" (however, this case is excluded from כרת).