Zevachim 112b — the Talmud in English

Rabbi Shimon says: For animals with permanent defects, he is exempt 7 ,

but

for animals with temporary defects,

since they will be fit for sacrifice later, one who offers them outside

transgresses a prohibition,

but Rabbi Shimon agrees that he is exempt from karet if he acted intentionally and from a sin-offering if he acted inadvertently.

4.

Turtledoves that have not yet reached the required age,

since they are still young and are not yet fit for sacrifice, as turtledoves are valid only once they are mature , or

young pigeons whose required age has passed,

since they are already mature and are no longer fit for sacrifice, as young pigeons are valid only while they are young—and if he had already designated them as offerings

and offered them outside, he is exempt.

Rabbi Shimon says: For young pigeons whose required age has passed, he is exempt,

but

turtledoves that have not yet reached the required age,

one who offers them outside transgresses

a prohibition,

since they will be fit for sacrifice later .

5.

An animal and its offspring

—if he slaughtered one of them, it is forbidden to offer the other on that same day, as it is stated: "You shall not slaughter it and its offspring on one day"—and he transgressed and offered the other outside; or if he offered outside an offering

whose required time had not arrived,

which was not yet ready to be sacrificed, such as during the first seven days after its birth, or when the owners had not yet reached the time when they could offer their offering [in the manner explained below],

he is exempt 10 .

Rabbi Shimon says: In this case, he

transgresses

a prohibition. Rabbi Shimon would say: Every

offering

that will be fit to be brought

to the entrance of the Tent of Meeting

at a later time is subject to a prohibition

when one offers it outside. But

it does not carry

the punishment of

karet, and the Sages say: Anything that does not carry karet is not subject to a prohibition!

An offering whose required time has not arrived

which we learned above is exempt when offered outside means

whether it is lacking time

in its body

itself,

because seven days have not passed since its birth ,

or it is lacking time

with regard to its owners,

because the time has not yet arrived for the owners of the offering to offer it, in the following cases:

because the time has not yet arrived for the owners of the offering to offer their sacrifice, in the following circumstances:

And what is an offering whose required time has not arrived with regard to its owners? A man with a gonorrheal discharge and a woman with a gonorrheal discharge, who count seven clean days after their discharge stops and bring their offerings on the eighth day,

and a woman who gave birth,

who brings her offering after forty days from giving birth to a male and eighty days from giving birth to a female,

and a leper,

who brings his offerings on the eighth day of his purification,

who offered their sin-offerings and guilt-offerings [

in the case of the leper] before the time stated for them had arrived

,

outside, they are exempt,

since these offerings are not yet fit to be offered as the offerings required of their owners. This is an offering whose required time has not arrived with regard to its owners, who are not yet fit to attain atonement; nor are these offerings fit to be offered as voluntary offerings, since a sin-offering and a guilt-offering cannot be voluntary offerings.

But if they sacrificed

their burnt-offerings and their peace-offerings

within the time

outside,

even though they do not count for the owners toward their obligation, nevertheless

they are liable,

since they are fit to be sacrificed inside even before the time, as a voluntary offering, for a burnt-offering and a peace-offering may be brought as a voluntary offering .

6.

One who raises

outside

the flesh of an external sin-offering

or

the flesh of a guilt-offering,

or

the flesh

of other

most-sacred offerings [A0042]]that is, the sheep of the Festival of Weeks, which are eaten by the priests and are not sacrificed upon the altar; and likewise one who raises

the flesh of lesser sanctity offerings

the flesh of lesser-sacred offerings

which is eaten by every person,

and what remains of the meal-offering of

the

omer

after the taking of the handful,

and the two loaves

which are brought on the Festival of Weeks,

and the showbread, and the remnants of meal-offerings

which remain after the taking of the handful, is exempt for raising them outside, because one is liable for raising outside only for something that is sacrificed upon the altar.

7. One who performs outside one of the following procedures:

one who pours

oil onto the meal-offering,

and one who mixes

the fine flour of the meal-offering with oil,

and one who breaks

the meal-offering into pieces,

one who salts

the offering, for the law of all offerings is that they must be salted before they sacrifice them upon the altar,

one who waves

the meal-offering,

one who brings

the meal-offering, for the law of the meal-offering is that it requires bringing near to the altar at the southwestern corner ,

one who arranges the table

on which he arranged the showbread,

and one who prepares the lamps

17 , and one who takes the handful

of the meal-offering ,

and one who receives the blood

of the offering in a vessel—if he performed any one of these

outside

the Temple Courtyard, he is

exempt,

because in the Gemara we derive from a verse that one is liable for raising outside only for a procedure that is the completion of the procedure, after which there is no further procedure. All of these are not the completion of the procedure, but another procedure follows them .

And likewise

one is not liable for it,

for these procedures, for which one is exempt for performing them outside because they are not the completion of the procedure,

not on account of non-priesthood,

if a non-priest performed inside one of the above procedures ,

and not on account of impurity

if the priest performed them while he was impure,

and not on account of lacking garments

when they were performed by a priest while one of the priestly garments was missing from him ,

and not on account of one who has not washed his hands and feet

when the priest had not sanctified his hands and feet—even though in all these cases there is a liability of death at the hands of Heaven, nevertheless, if he performed them in a procedure that is not the completion of the procedure, even though the thing upon which he performed the procedure is invalidated, one is not liable for death, because the punishments for these procedures were stated only when he performed a procedure that is the completion of the procedure.

Prohibition and permission regarding private altars

a.

Before the Tabernacle was erected—

private altars were permitted

for every individual to sacrifice his offerings wherever he wished, upon a private altar that he would erect,

and the procedure

upon them was performed

by the firstborn .

b.

And once the Tabernacle was erected—

private altars were forbidden

to sacrifice upon them, except upon the altar in the Tabernacle,

and the procedure

in the Tabernacle was performed

by the priests 24 .

Most-sacred offerings

that were sacrificed in the Tabernacle were

eaten within the curtains

that surrounded the Tabernacle ,

and lesser-sacred offerings

in the Tabernacle were eaten

throughout the camp of Israel

that is, within the place where Israel dwelled, arranged by their standards .

c.

They came to Gilgal

after they crossed the Jordan and erected the Tabernacle there —

the private altars became permitted

for every individual to offer upon them, in addition to the altar in the Tabernacle, which was called the “great private altar” or the “public altar” .

Most holy sacrifices

that were offered in the Tabernacle at Gilgal

are eaten within the curtains

(but at a private altar they did not offer edible most holy sacrifices, because at a private altar only vows and voluntary offerings were offered; therefore they did not bring there a sin-offering or a guilt-offering, which do not come as vows or voluntary offerings. Rather, only a burnt-offering, which is not eaten).

And lesser sanctity sacrifices

both those offered on the altar in the Tabernacle and those offered at a private altar, are eaten

in every place,

for the sanctity of the Israelite camp was annulled, since they no longer encamped around the Tabernacle as they had in the wilderness .

d.

They came to Shiloh

after fourteen years of conquering and dividing the Land of Israel, and erected the Tabernacle there —

the private altars became forbidden

for offering upon them.

And there was not there

for the Tabernacle at Shiloh

a ceiling

of boards

but

it was made as

a stone house below, and the curtains

of the Tabernacle that had been in the wilderness were spread

above

29, and it was the “rest,”

mentioned in the Torah: “For you have not yet come to the rest,” teaching that you are permitted to offer at private altars until you come to the rest, and from then onward you will be forbidden. It was said regarding Shiloh, for there they rested from conquering and dividing the land, and therefore private altars became forbidden during the time of the Tabernacle at Shiloh.

Most holy sacrifices

that were offered at Shiloh

are eaten within the curtains, and lesser sanctity sacrifices and second tithe

which they became obligated in only now, after the conquest and division of the land, are eaten

within sight

in every place from which Shiloh can be seen .

e.

They came to Nob

after the destruction of Shiloh and established the Tabernacle there; and when Nob was destroyed, they came to

Gibeon

and established it there , and in both places

the private altars became permitted.

Most holy sacrifices

that were offered there in the Tabernacle

are eaten within the curtains.

Lesser sanctity sacrifices

and second tithe are eaten

in all the cities of Israel

for wherever he was, he could make a private altar and offer lesser sanctity sacrifices upon it .

f.

They came to Jerusalem

and built the Temple —

the private altars became forbidden, and there was no further

for the private altars

permission. And it was the “inheritance”

mentioned in the Torah: “For you have not yet come ... to the inheritance,” teaching that once you come to the inheritance, the private altars become forbidden. It was said regarding Jerusalem, for the sanctity of the Temple within it stands forever, like an inheritance that is forever.

Most holy sacrifices are eaten within the curtains

inside the wall of the courtyard, which was in the place of the curtains of the Tabernacle.

Lesser sanctity sacrifices and second tithe

are eaten

within the wall

of Jerusalem .

All sacrifices

the offerings

that he dedicated during the time when private altars were forbidden and offered outside during the time when private altars were forbidden—these

transgress

a positive commandment

of “and they shall bring them to the Lord,” that is, inside,

and a prohibition

of “Take heed for yourself lest you offer your burnt-offerings”

and one is liable to excision for them

because of the prohibition of slaughtering outside.

If he dedicated them during the time when private altars were permitted and offered them outside during the time when private altars were forbidden,

for example, he dedicated an animal as an offering in the days of Gilgal or in the days of Gibeon, waited until Shiloh or Jerusalem, and offered it outside Shiloh or outside the courtyard in Jerusalem,

these

transgress

a positive commandment and a prohibition, but one is not liable to excision for them.

If he dedicated them during the time when private altars were forbidden and offered them during the time when private altars were permitted,

for example, he dedicated them while the Tabernacle was standing and delayed offering them until it was destroyed, and then offered them at a private altar,

these involve a positive commandment.

For from the time he dedicated them he was commanded by the positive commandment “and they shall bring them to the Lord,” and since he waited until he could no longer fulfill it, he nullified the positive commandment.

And there is no prohibition

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And these

are the

offerings,

the sacrifices that

are offered in the Tabernacle

specifically and not at a private altar, even during a period when private altars are permitted:

Offerings that

ordinarily

were consecrated for the Tabernacle,

and these are:

communal offerings,

which presumably were consecrated with the intention that they be offered in the Tabernacle, and therefore

are offered in the Tabernacle

specifically.

But individual offerings

may be offered

at a private altar,

since they presumably were consecrated with the intention that they be offered at a private altar. This applies when they were consecrated without specifying the place. However,

individual offerings that were consecrated

explicitly with the intention

of

offering them in the

Tabernacle

must

be offered in the Tabernacle

and not at a private altar, because he may not change what he vowed, as it is stated: “You shall observe and fulfill what issues from your lips, just as you vowed.”

And if he offered them at a private altar,

he is

exempt

from the punishment of karet and from the prohibition against slaughtering offerings outside, since private altars are currently permitted.

And what is the difference between a private altar

during a period when private altars are permitted

and a public altar

during the period of permission, namely, the altar that was in the Tabernacle at Gilgal and at Nob and Gibeon—which laws distinguish one from the other?