Zevachim Daf 120 זבחים דַף 120

Rebbe Zeira asked: עולת במת יחיד שהכניסה לפנים – an olah of a minor bamah which one brought inside the מחיצה of a במה גדולה after shechting it, והוציאה לחוץ – and he then took it out again, what is the halachah? Do we say: כיון דעיילא קלטה לה מחיצתא – once [the korban] entered, the partition took hold of it, and it is subject to all laws of a במה גדולה, or כיון דהדר הדר – once it returned outside the מחיצה, it returned to its former status as קדשי במה קטנה? The Gemara quotes a machlokes about קדשי קדשים which were shechted in דרום – the south side of the עזרה, which are פסול. If they were placed on the מזבח, Rabbah says ירדו – they should be taken down, and Rav Yosef says לא ירדו. Rebbe Zeira’s question (which is also about kodashim shechted “in the incorrect place,” relative to the במה גדולה) can be asked according to both opinions: Rabbah may have only ruled to take down improperly shechted קדשי קדשים from the מזבח, because דלא חזי לא מקדש – it does not sanctify something unfit for it, but the מחיצה of a במה גדולה may even sanctify something unfit. Rav Yosef may have ruled to leave the קדשים קשדים on the מזבח, because the whole עזרה (including דרום) is all one place, as opposed to korbanos shechted outside of a במה גדולה’s partition.

Rav and Shmuel debate the halachah of שחיטת לילה בבמת יחיד – shechting at night on a private bamah; one says the shechitah is כשר, and the other says it is פסול. Their argument revolves around how to answer a contradiction in pesukim: one passuk says, ויאמר בגדתם גלו אלי היום אבן גדולה – and [Shaul] said, “You have acted treacherously; roll over to me this day a great stone,” implying that korbanos must be brought at a במה קטנה by day. However, in the next passuk, Shaul says to tell the people that each man should bring his bull and his lamb and shecht here and eat, and not sin to Hashem by “eating over the blood” (i.e., before זריקה), and it concludes: ויגישו כל העם איש שורו בידו הלילה וישחטו שם – and the entire people brought forward each man his bull in his hand that night, and they slaughtered there. This proves that shechitah on a במה קטנה can be at night!? One Amora answers that the first passuk discusses kodashim, which must be by day, whereas the second refers to חולין. The other Amora says the first passuk is about korbanos designated for a במה גדולה, which require shechitah by day, whereas the second refers to korbanos designated for a במה קטנה, which may be shechted at night.

The Mishnah on Daf 113a taught that the laws of נותר, "זמן" (i.e., פיגול intent), and טמא (i.e., eating kodashim while tamei) all apply equally to a במה קטנה. A Baraisa seeks the source disqualifying a korban of a במה קטנה which was left overnight. One might have argued: לן ישרף ויוצא ישרף – [a korban] kept overnight is burned, and [a korban] which goes out of its bounds is burned. Just as יוצא does not apply to a במה קטנה (since it has no boundaries), so too a korban left overnight should remain valid at a במה קטנה. The Baraisa responds that we can prove the opposite from עופות: if birds, which are not disqualified by a מום, are still disqualified with לינה, then korbanos of a במה קטנה, which are disqualified with a מום, should certainly be disqualified with לינה!? The Baraisa counters that the avodah of עופות requires Kohanim, but even זרים can perform avodah of a במה קטנה. Therefore, the passuk says: וזאת תורת זבח השלמים – and this is the law of the shelamim offering, equating all shelamim (including on a במה קטנה), לעשות זמן במה קטנה כזמן במה גדולה – teaching to make time restrictions at a במה קטנה like the time restrictions at a במה גדולה.