Zevachim Daf 114 זבחים דַף 114

The Mishnah listed two groups of disqualified korbanos, and presented two different pesukim to exclude them from liability בחוץ. The Gemara explains that the first passuk excludes korbanos which were never fit to be brought to the אהל מועד (e.g., a פרה אדומה), and the second passuk excludes those which were initially fit but were later disqualified. The Gemara explains how each of the second group became פסול later (for example, a רובע who had relations with a person after becoming a korban). However, אתנן – a harlot’s hire and מחיר – exchange (for a dog) cannot take effect on a korban (since the korban does not belong to him), and כלאים and יוצא דופן – [an animal] born by Caesarean section are both disqualified immediately. Therefore, the Gemara explains that these four cases are בולדות קדשים – with offspring of korbanos. This Tanna holds ולדי קדשים בהוייתן הן קדושים – offspring of korbanos become sanctified when they are born, not earlier, so the fetuses could be transacted as an אתנן before they became hekdesh. Still, they were originally fit for the מזבח, because they could have been sacrificed as fetuses along with their mother.

In the Mishnah, Rebbe Shimon said 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), he violates a לא תעשה, but does not incur כרת. Reish Lakish explains that the passuk says: לא תעשון ככל אשר אנחנו עושים פה היום – you shall not do everything that we do here today, [each man what is proper in his eyes], i.e., to bring all kinds of korbanos (since במות were forbidden). Moshe was thus telling Klal Yisroel: when you enter Eretz Yisroel, during the fourteen years of conquest and dividing the land (while the משכן was in גלגל), ישרות תקריבו – you may sacrifice “proper” (i.e., voluntary) korbanos, but חובות לא תקריבו – you may not sacrifice obligatory korbanos, since במות were permitted then. גלגל was considered מחוסר זמן – premature relative to שילה (regarding obligatory korbanos which could not be brought until שילה), and a לא תעשה prohibited bringing them during גלגל.

The Chochomim in the Mishnah exempt one who brings a korban בחוץ prematurely, including where the owner is not yet ready, such as the אשם of a מצורע before the end of his purification process. Rav Chilkiyah bar Tuvi said this is only true if he shechted the asham לשמו, but if he shechted it שלא לשמו, he is liable, הואיל וראוי לשלא לשמו בפנים – since [an אשם] shechted שלא לשמו is fit to be brought inside the Mikdash, since korbanos sacrificed שלא לשמה are valid. Still, one who shechted an אשם prematurely לשמו is not liable, and we do not consider it fit for the Mikdash since it could have been shechted שלא לשמו, because בעי עקירה – it requires a positive uprooting to make the korban fit for the Mikdash. Only if he actually uprooted it by shechting it שלא לשמו is it considered fit for the Mikdash (and liable בחוץ). Rav Huna objected to this ruling: וכי יש לך דבר שאינו כשר לשמו – is there anything which is not valid as a korban when shechted לשמו, וכשר שלא לשמו – yet is valid when it was shechted שלא לשמו?! Since this אשם is not valid לשמו, it is also invalid שלא לשמו (and exempt בחוץ).