[For] an animal that has committed an act of bestiality, or an animal on which an act of bestiality has been performed, or an [animal] designated [for idolatrous sacrifice], or which has been worshiped, or a [harlot’s] payment, or a [dog’s] exchange, or a mixed breed, or a tereifah, or an animal born by Caesarian section — which one offered up outside [the Temple] — one is not liable; as it says (Lev. 17:4): before the Tabernacle of Hashem — whatever is not fit [to be brought] before the Tabernacle of Hashem, one is not liable on its account. [For] blemished animals — whether those with permanent blemishes or those with passing blemishes — which one offered up outside, one is not liable. R’ Shimon says: [For] permanently blemished animals, one is not liable; but [for] animals with passing blemishes, one transgresses a negative commandment. Turtledoves whose time has not yet arrived, and young pigeons whose time has passed — [if] one offered them up outside, he is not liable. R’ Shimon says: [For] young pigeons whose time has passed, one is not liable; [but for] turtledoves whose time has not [yet] arrived, [one transgresses] a negative commandment. [For] an animal and its offspring, and a premature [offering], one is not liable. R’ Shimon says: This comes under [the ban of] a negative commandment; for R’ Shimon would say: Whatever is fit to be brought later is under the ban of a negative commandment, but it bears no kares [penalty]. But the Sages say: For whatever there is no kares [penalty], there is [also] no negative commandment.

A premature [offering] — [is] whether by [reason of] itself [or] by [reason of] its owners. Which is it that is premature by [reason of] its owners? The zav, zavah, woman who has given birth, and metzora, who offered their chatas- and asham-offerings outside [the Temple] are not liable; [but if they offered] their olah- and shelamimofferings outside [the Temple], they are liable. One who offers up the meat of a chatasoffering, [or] the meat of an asham-offering, [or] the meat of the most holy offerings, [or] the meat of offerings of lesser holiness, or the remainder of the omer-offering, or the two loaves, or the panim bread, or the remainder of minchah-offerings; one who pours [oil on a minchah-offering], [or] who mixes [it], [or] who breaks [it] up, [or] who salts, [or] who performs tenufah, [or] who brings near, [or] who sets the Shulchan, or who prepares the lamps [of the Menorah], or who performs kemitzah, or who receives blood outside — is not liable. One is not liable on its account either because of non-Kohen status, nor because of tumah-contamination, nor because of lack of vestments, nor because of unwashed hands and feet.

Until the Tabernacle was erected, bamos were permitted and the service was [performed] by the firstborns. When the Tabernacle was erected, the bamos became forbidden and the service was [performed] by Kohanim. The most holy offerings were eaten within the curtains; the offerings of lesser holiness throughout the Israelite camp.

They came to Gilgal and the bamos were permitted. The most holy offerings were eaten within the curtains; the offerings of lesser holiness [could be eaten] anywhere.