Halakhah su Deuteronomio 12:14

He prohibited us - that we not sacrifice any of the sacrifices outside. [This] means to say, outside of the [Temple] courtyard. And this is called, bringing up outside. And that is His, may He be exalted, saying, "Take care lest you bring up your burnt-offerings" (Deuteronomy 12:13). And the language of the Sifrei (Sifrei Devarim 70:5-6) is, "I only [know about] burnt-offerings. From where [do we know about] the other consecrated animals? [Hence] we learn to say, 'and there shall you do' (Deuteronomy 12:14). Perhaps [other offerings] are subject only to a positive commandment. [Hence] we learn to say, 'there shall you bring up [your burnt-offerings].' Burnt-offerings were included [in all of the offerings]. Why were they singled out? To serve as [the basis for] a comparison, and to tell you, 'Just as burnt-offerings, which are characterized by being subject to a positive commandment, are subject to a negative commandment; so too, all offerings that are characterized by being subject to a positive commandment are surely subject to a negative commandment.'" And I will explain the content to you. And that is that the language of a prohibition appears with a burnt-offering - and that is His saying, "lest you bring up." And in another verse, the explanation appears with a command to offer the burnt-offering inside - and that is His, may He be exalted, saying, "and there shall you bring up" - and that is the positive commandment that one offer the burnt-offering there, "in the place that the Lord will choose." However the [only] command that comes [for] the other consecrated animals is that they offer them inside - and that is His saying, "and there shall you do" - to teach that you should not do [it] outside. But the principle with us is that a negative commandment derived from a positive commandment is a positive commandment. And that is their saying, "I would still say [that] other consecrated animals would only be with a positive commandment." [This] means to say that the one who sacrifices other consecrated animals would only [transgress] a positive commandment - that is that one who sacrifices other consecrated animals outside would only transgress a negative commandment that is derived from a positive commandment. And hence He said, "and there shall you bring up your burnt-offerings" - so as to extend the comparison, and that the [other] sacrifices be like the burnt-offering: So just like one who offers a burnt-offering [outside] is with a negative commandment, so too [with] the other sacrifices. And one who transgresses this negative commandment is liable for excision when volitional; and a fixed sin-offering when inadvertent. And the language of excision is [found] in Parashat Acharei Mot about someone who brings up an offering outside - it is written, "who brings up a burnt-offering or a sacrifice: And does not bring it to the entrance of the Tent of Meeting [...], he will be excised" (Leviticus 17:8-9). And in the [Sifra]: "'That man will be excised from his people' - we have understood the punishment. From where [do we know] the prohibition? [Hence] we learn to say, 'Take care lest you bring up your burnt-offerings.'" And the language of the Gemara, Zevachim (Zevachim 106a), is, "The punishment is written, and the prohibition is written: The punishment, 'he will be excised'; the prohibition, 'Take care lest you bring up.'" And the regulations of this commandment have already been explained in the thirteenth [chapter] of Zevachim. (See Parashat Re'eh; Mishneh Torah, Sacrificial Procedure 18.)

That He prohibited us from slaughtering any of the sacrifices outside. And this is called, slaughtering outside. And at the beginning of Keritot (Mishnah Keritot 1:1), when they listed all those that are liable for excision (karet), they counted one who slaughters outside and one who offers [the sacrifices] outside as two. Indeed, if one slaughters outside, he is liable for excision - even if he does not bring [it] up - from the time he slaughtered it. That is the language of the Torah; and that is His saying, "who slaughters an ox or sheep or goat in the camp, or slaughters outside the camp, and does not bring it to the entrance of the Tent of Meeting, etc." (Leviticus 17:3-4). Nevertheless, the prohibition about this - meaning to say, slaughtering outside - is not explicit, but is rather learned from the precept that He does not punish unless He prohibited, which we situated as a principle in our introduction with which we introduced [all] of these commandments. And the language of the Gemara, Zevachim (Zevachim 106a), is, "[One who brings up and slaughters outside is liable for two.] Granted, for bringing up, the punishment is written, and the prohibition is written: The punishment, 'he will be excised' (Leviticus 17:9); the prohibition, 'Take care lest you bring up' (Deuteronomy 12:13). [This is] in accordance with Rabbi Avin, who says, 'Wherever it is stated in the Torah, Observe; Lest; or Do not, it is nothing except a prohibition.' But [for] slaughtering, why is one liable? Granted the punishment is, 'he shall be excised from among his people.' [But] from where [do we know] its prohibition?" And after [many] words, the [conclusive] statement came out with this language (Zevachim 107a): "He said, 'there you shall bring up your burnt offerings and there you shall do' (Deuteronomy 12:14). It compares doing to bringing up - just like [with] bringing up, He punished and prohibited; so too, [with] doing, He punished and prohibited." With their saying, "there you shall bring up [...] and there you shall do," it is an indication that His saying, "there you shall bring up your burnt offerings" - and that is the offering, meaning its incineration on the fire - [can be compared to] His saying, "there you shall do like everything I command you," which includes this offering, [as well as] the slaughtering. For He also commanded the slaughtering. And know that one who slaughters outside inadvertently is liable for a fixed sin-offering. And it is necessary that you know that one who slaughters consecrated animals at this time outside the location of the courtyard is liable for excision. And in the explanation, they said (Zevachim 107b), "One who brings up [a sacrifice] outside: Rabbi Yochanan says, 'He is liable.'" And that is the law, for it is fitting to offer [even today]. And the true principle with us is [that] we may sacrifice, even though there is no Temple. And the regulations of this commandment have already been explained in the thirteenth [chapter] of Zevachim. (See Parashat Acharei Mot; Mishneh Torah, Sacrificial Procedure 18.)

Not to slaughter consecrated animals outside of the [Temple] yard: Not to sacrifice consecrated animals outside of the [Temple] yard - and that is called 'those slaughtered outside' - as it is stated (Leviticus 17:3-4), "that slaughters an ox or sheep or goat, etc. And does not bring it to the opening of the Tent of Meeting, etc., he has shed blood and shall be cut off." And the warning (negative commandment) does not come to us from this verse, as this verse only expresses the punishment. And it is established for us, [that] He does not punish unless he warned (Sanhedrin 56b). And our Rabbis, may their memory be blessed, said that we learn the warning for this with an inferential comparison, as it is [found] in the Gemara, Zevachim 106a. As there, they, may their memory be blessed, said, "One who slaughters and brings up outside is liable for the slaughter and liable for the bringing up" - the understanding of bringing up is burning with fire. And they challenged there, "Bringing up is fine, the punishment is written, and the warning is written - the punishment, 'And does not bring it to the opening of the Tent of Meeting [...] and shall be cut off'; the warning, 'guard yourself lest you bring up your burnt-offering' (Deuteronomy 12:13), like Rabbi Avin, as Rabbi Avin said, 'Every place that it is stated, "guard," "lest" or "not," it is nothing but a negative commandment'; but slaughter, it is fine that the punishment is written, 'And to the opening of the Tent of Meeting, etc.,' but from where is the warning?" And after great effort, they said there that since Scripture states (Deuteronomy 12:14), "there you shall do, and there you shall bring up," it compares bringing up and doing: Just like bringing up, it punished and warned; so too doing, it punished and warned - and the understanding of doing includes everything, whether slaughter or burning.