Zevachim Daf 112 זבחים דַף 112

The fourteenth Perek begins: פרת חטאת ששרפה חוץ מגתה – a “chatas cow” (i.e., פרה אדומה) which one burned (Rashi has “shechted”) outside of its designated pit, or a שעיר המשתלח which one sacrificed outside the Mikdash, he is exempt, because the passuk says: "ואל פתח אהל מועד לא הביאו" – and he did not bring it to the entrance of the Tent of Meeting, teaching that כל שאין ראוי לבא אל פתח אהל מועד – anything which is not fit to come to the entrance of the אהל מועד, one is not liable for offering it בחוץ. The Mishnah then lists numerous other disqualified korbanos, such as animals which had relations with people, were worshipped, an אתנן, and others, and says one is exempt for sacrificing them בחוץ because the passuk says "לפני משכן ה'" – before the Mishkan of Hashem, teaching that כל שאין ראוי לבא לפני משכן ה' – anything which is not fit to come before Hashem’s משכן (as a korban), one is not liable for sacrificing it בחוץ. The Gemara will discuss why a second passuk was necessary for this group. Tannaim argue if someone sacrificed a korban which was temporarily unfit for sacrifice, but would become fit later (e.g., a temporary בעל מום, or a korban before reaching its required age), if he violates a לא תעשה.

The Mishnah lists the six different periods in history when sacrificing on במות was permitted or forbidden, and the laws of kodashim during each period. (1) עד שלא הוקם המשכן היו הבמות מותרות – Until the Mishkan was erected, במות were permitted, ועבודה בבכורות – and avodah was performed by the firstborns. (2) After the משכן was erected, במות were forbidden, and the avodah was performed by Kohanim. קדשי קדשים were eaten לפנים מן הקלעים – within the curtains of the חצר, and קדשים קלים were eaten anywhere in the מחנה ישראל. (3) In גלגל, במות were again permitted, and קדשים קלים could be eaten בכל מקום – anywhere. (4) In שילה, במות were again forbidden. There was no roof, but a stone structure with cloth canopies. This was the "מנוחה" – resting place mentioned in the Torah. קדשים קלים and מעשר שני could be eaten בכל הרואה – within sight of שילה. (5) In נוב and גבעון, במות were permitted, and קדשים קלים could be eaten בכל ערי ישראל – in all cities of Yisroel. (6) When they came to Yerushalayim, במות were forbidden and were never again permitted. It is the "נחלה" – inheritance mentioned in the Torah. קדשים קלים and מעשר שני were eaten לפנים מן החומה – inside the wall.

The Mishnah details the possible violations of one who sacrifices korbanos בחוץ: כל הקדשים שהקדישן בשעת איסור הבמות – all offerings which one sanctified during a period of במה prohibition, והקריבן בשעת איסור הבמות מבחוץ – and offered them during a period of במה prohibition, he violates an עשה, a לא תעשה, and is liable to כרת. Rashi explains the עשה is "והביאם לה' אל פתח אהל מועד" – and they shall bring [their korbanos] to Hashem, to the entrance of the Tent of Meeting. The לא תעשה is "השמר לך פן תעלה עלתיך" - beware for yourself, lest you offer up your olos [in any place you see fit]. If one was מקדיש a korban during היתר במות, and sacrificed it during איסור במות, he violates the עשה and לא תעשה, but does not incur כרת, which only applies where he would be liable for sacrificing it בחוץ when he was originally מקדיש it. If he was מקדיש it during איסור במות, and מקריב it during היתר במות, he only violates the עשה (since he was commanded to bring it to the Mikdash when he was makdish it), but not the לא תעשה, since when he was מקריב it, it could not be brought in the Mikdash.