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1. Rebbi Nechemyah maintains that if, after the blood of a Chatas is placed on the Mizbe'ach, the remaining blood is not spilled on the Yesod, the Korban is Pasul.
2. According to Rebbi Nechemyah, if the blood of a Chatas is received in two vessels, when the blood from one vessel is placed on the Mizbe'ach, the blood from the other vessel becomes disqualified from being placed on the Mizbe'ach.
3. A Korban Chatas became lost, and the owner designated another animal as a Chatas in its place. The first Chatas was then found. According to Rebbi, when one Chatas is slaughtered, the other Chatas must be left to die.
4. If two animals were designated to be a Chatas, so that one of them would be used as a reserve Korban in case something happened to the first, upon the Shechitah of one of the animals the other must be sent out to graze until it gets a Mum. It is then sold and the proceeds are used for the purchase of an Olah.
5. An Asham was sent out to graze and was slaughtered as a Stam Korban. Instead of using its proceeds for an Olah, it is considered an Olah itself and it is valid.
6. If one burns a Parah Adumah outside of its place, or he offers a Sa'ir ha'Mishtale'ach outside the Beis ha'Mikdash, he is exempt.
7. If one offered outside the Azarah an animal that was Rove'a, Nirva, designated to be offered to an Avodah Zarah, worshipped as an Avodah Zarah, exchanged for a dog, given as an Esnan, or an animal of Kil'ayim or Tereifah, he is not liable.
8. According to the Rabanan, if one offers any of the following animals outside the Azarah, he is not liable at all: a Ba'al Mum, Torim which have not reached the age of a Korban, Bnei Yonah that are past the age of a Korban, an animal whose mother was brought on the same day, or an animal that is Mechusar Zeman.
9. According to Rebbi Shimon, if one offers any of the following animals outside the Azarah, he transgresses an Isur Lav: an animal that has a temporary Mum, or Torim which have not reached the age of a Korban, or an animal that is Mechusar Zeman.
10. If one offers any of the following outside the Azarah, he is not liable: the flesh of a Korban other than an Olah, the remainder of a Minchas Omer, Shtei ha'Lechem, Lechem ha'Panim, or of a Minchah.
11. One who performs any of the following acts outside the Azarah is not liable: he pours or mixes oil, crumbles a Minchah, pours salt, performs Tenufah or Hagashah, sets up the Shulchan, cleans out the Neros, does Kemitzah, or receives the blood.
12. Before the Mishkan was erected, Bamos were permitted, and the Bechoros performed the Avodah. When the Mishkan was erected, Bamos became forbidden and the Kohanim performed the Avodah.
13. When the Ohel Mo'ed was in Gilgal, Bamos were permitted. When it was established in Shiloh, Bamos became forbidden. When it was established in Nov and Giv'on, Bamos were again permitted. When the Beis ha'Mikdash was built, Bamos became forbidden and were never again permitted.
14. If one was Makdish a Korban when Bamos were permitted, and he offered it outside of the Azarah after Bamos became forbidden, he transgresses an Isur Aseh and a Lo Sa'aseh, but he is not Chayav Kares.
A BIT MORE
1. Therefore, according to Rebbi Nechemyah, if one offers the remaining blood of a Chatas outside the Azarah, he is liable.
2. According to Rebbi Nechemyah, since the blood in the second vessel becomes "pushed off" from use when the blood in the first vessel is placed on the Mizbe'ach, if one offers the blood from the second vessel outside the Azarah, he is not liable.
3. The second Chatas is regarded as a Chatas for a person who achieved atonement with a different Chatas, and the law is that such a Chatas must be left to die. Therefore, one is not liable for offering it outside the Azarah.
4. If the Chatas was a Se'ir Nasi, which is a male animal, and it was brought as an Olah itself after it was sent out to graze (instead of its proceeds being used for an Olah), it is valid. Therefore, one who offers it outside the Azarah is liable.
5. A Temuras Asham, or an Asham whose owner died or achieved atonement with another Korban, must be sent out to graze until it gets a Mum. It is then sold and the proceeds are used for the purchase of an Olah. However, if it is offered as an Olah itself after it was sent out to graze (instead of its proceeds being used for an Olah), it is valid.
6. Since a Parah Adumah and a Sa'ir ha'Mishtale'ach are not offered in the Beis ha'Mikdash, one who offers it outside of its designated place is not liable.
7. These animals may not be brought as a Korban. If they were placed on the Mizbe'ach they must be removed, and thus one is not liable for offering them outside the Azarah.
8. There is no Chiyuv Kares, and there is not even an Isur Lav, according to the Rabanan.
9. According to Rebbi Shimon, when one offers outside the Azarah an animal which may not be offered as a Korban immediately, but which may be offered later, he is not Chayav Kares but he does transgress an Isur Lav.
10. Since all of these items are eaten and are not placed on the Mizbe'ach, one is not liable for offering them outside the Azarah.
11. There is also no Chiyuv for a non-Kohen, or a Kohen who is Tamei or Mechusar Begadim, or one who has not washed his hands or feet from the Kiyor who performs any of these Avodos.
12. After the erection of the Mishkan, Kodshei Kodashim were eaten within the curtains of the courtyard of the Ohel Mo'ed, and Kodshim Kalim were eaten anywhere within the Machaneh Yisrael.
13. Only Korbanos brought as a Neder or Nedavah may be brought on a Bamas Yachid.
14. If one was Makdish a Korban when Bamos were forbidden and he offered it after Bamos were permitted, he transgresses an Isur Aseh but not an Isur Lo Sa'aseh.
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