Zevachim Daf 108 זבחים דַף 108

The next Mishnah describes the relative stringencies of שחיטה בחוץ and העלאה בחוץ. The greater stringency of shechitah is that one who shechts [a korban בחוץ] להדיוט – for a commoner (i.e., human consumption) is liable, whereas העלאה for a הדיוט (i.e., to worship him) is exempt from העלאה בחוץ (although he would be liable for idolatry). The greater stringency of העלאה is that שנים שאחזו בסכין ושחטו פטורים – two people who held a knife together and shechted בחוץ are exempt, but אחזו באבר והעלו חייבין – if they held a limb of a korban and offered it up, they are liable. The Gemara analyzes the sources for these various laws, and during the discussion, additionally excludes שוגג אנוס ומוטעה – one who is mistaken, coerced, or misled to be מעלה בחוץ. It also darshens "לה'" to exclude one who shechts בחוץ the שעיר לעזאזאל, which is not offered to Hashem.

In the Mishnah, Rebbe Shimon said that if one was מעלה multiple times בחוץ, he is חייב for every העלאה, but Rebbe Yose says he is only חייב once. This machlokes is explained in numerous ways. Reish Lakish says the machlokes is בד' וה' אברים – one who is מעלה four or five limbs from one korban. Rebbe Yose holds that "לעשות אותו" – to make it, which teaches: על השלם הוא חייב ואינו חייב על החסר – he is liable for offering a complete [thing] not for a deficient [thing], refers to the entire animal, i.e., one is only liable for being מעלה an entire korban. Thus, he is only liable once for being מעלה all “four or five limbs” which completed the animal. Rebbe Shimon holds this rule refers to the העלאה of each אבר, and one is therefore חייב for each אבר. However, all agree that העלאה of a single אבר in several segments only obligates once. Rebbe Yochanan says the machlokes is about העלאה of one אבר in several segments. Rebbe Shimon holds מוקטרי פנים שחסרו – [limbs] fit to be burned inside (i.e., they were shechted inside the Mikdash) which became incomplete obligate for their העלאה. He holds "אותו" only excludes incomplete limbs of korbanos shechted outside the Mikdash. Incomplete limbs of korbanos shechted inside, which are returned to the מזבח if they burst off, also obligate for העלאה. Rebbe Yose exempts in this case. All agree one is liable for each אבר one is מעלה. Additional interpretations of the machlokes are presented.

In the Mishnah, Rebbe Yose says: ואינו חייב עד שיעלה לראש המזבח – one is not liable unless he offers [a korban] on top of an altar, but Rebbe Shimon says even if he was מעלה on top of a rock or stone, he is חייב. Rav Huna explains that Rebbe Yose derives his opinion from the passuk which says that Noach built a מזבח to bring korbanos. Rebbe Yochanan explains that Rebbe Shimon derives from מנוח, who brought a korban on a צור – rock. Rebbe Shimon holds that Noach built a מזבח for גובהה בעלמא – a mere high place for easier offering, not because it was required. Rebbe Yose holds that although מנוח sacrificed on a rock, that was a הוראת שעה – a unique momentary ruling instructed by the angel (since it was a time when sacrificing on במות was prohibited altogether). Alternatively, Rebbe Shimon says that since the passuk says to build a מזבח “at the entrance of the אהל מועד,” we infer that for sacrificing on a במה, a מזבח is not required, and it can be a single stone.