Zevachim 168

הכתוב ומיעט מרבה אני את אלו שהיה פסולן בקדש ומוציא אני את אלו שלא היה פסולן בקודש

and excludes, I include the former, because their disqualification arose in the sanctuary, while I exclude the latter whose disqualification did not arise in the sanctuary.<span class="x" onmousemove="('comment',' For notes v. supra 27b.');">¹</span>

ורבי יהודה מייתי לה מהכא מפני מה אמרו לן בדם כשר

But R'Judah infers [the law] from the following: Why did they say that if blood is kept overnight it is fit Because if the emurim are kept overnight they are fit.

שהרי לן כשר באימורין לן באימורין כשר שהרי לן כשר בבשר

Why are the emurim fit if they are kept overnight?

יוצא שהיוצא כשר בבמה

Because flesh is fit if kept overnight.

טמא הואיל והותר לעבודת ציבור

[Flesh that] goes out?

חוץ לזמנו הואיל ומרצה לפיגולו

Because [flesh that ] goes out is fit at the high place [bamah].

חוץ למקומו הואיל ואיתקש לחוץ לזמנו

Unclean [flesh]?

שקבלו פסולין וזרקו את דמו בהנך פסולי דחזו לעבודת ציבור

Because it was permitted in public service.

וכי דנין דבר שלא בהכשרו מדבר שבהכשרו

[The emurim of a sacrifice intended to be burnt] after time?

תנא אזאת תורת העולה ריבה סמיך ליה

Because it propitiates in respect of its piggul status.

א"ר יוחנן השוחט בהמה בלילה בפנים (המעלה בחוץ פטור בחוץ) והעלה בחוץ חייב

[The emurim of a sacrifice intended to be burnt] out of bounds? Because it was likened to [the intention to burn it] after time. Where unfit [persons] received [the blood] and sprinkled it - in the case of those unfit persons who are eligible for public service. Can you then argue from what is its proper way to that where the same is not the proper way? - The Tanna relies on the extension indicated by, This is the law of the burnt-offering.<span class="x" onmousemove="('comment',' Lev. VI, 2. For notes v. supra 51a.');">²</span> R'Johanan said: If one slaughters an animal at night within<span class="x" onmousemove="('comment',' The Temple court.');">³</span> and offers it<span class="x" onmousemove="('comment',' Lit., 'carries up' (its limbs) .');">⁴</span> without,<span class="x" onmousemove="('comment',' The Temple court; he offers it up by laying it on a stone or on an altar-like pile (v. Sifra on Lev. XVII, 6) .');">⁵</span> he is culpable:<span class="x" onmousemove="('comment',' On account of laying limbs sacrificially without, even according to R. Judah who maintained that if it ascended the altar it must still descend. Those which if laid on the altar do not descend certainly render the priest culpable if he lays them without, since these can be received by the altar (v. infra 111b) .');">⁶</span>