Talmud for Zevachim 14:10

אֵלּוּ קָדָשִׁים קְרֵבִים בַּמִּשְׁכָּן. קָדָשִׁים שֶׁהֻקְדְּשׁוּ לַמִּשְׁכָּן, קָרְבְּנוֹת הַצִּבּוּר, קְרֵבִין בַּמִּשְׁכָּן. וְקָרְבְּנוֹת הַיָּחִיד, בְּבָמָה. קָרְבְּנוֹת הַיָּחִיד שֶׁהֻקְדְּשׁוּ לַמִּשְׁכָּן, יִקְרְבוּ בַמִּשְׁכָּן. וְאִם הִקְרִיבָן בְּבָמָה, פָּטוּר. מַה בֵּין בָּמַת יָחִיד לְבָמַת צִבּוּר, סְמִיכָה, וּשְׁחִיטַת צָפוֹן, וּמַתַּן סָבִיב, וּתְנוּפָה, וְהַגָּשָׁה. רַבִּי יְהוּדָה אוֹמֵר, אֵין מִנְחָה בְבָמָה. וְכִהוּן, וּבִגְדֵי שָׁרֵת, וּכְלֵי שָׁרֵת, וְרֵיחַ נִיחוֹחַ, וּמְחִצָּה בַדָּמִים, וּרְחוּץ יָדַיִם וְרַגְלָיִם. אֲבָל הַזְּמָן, וְהַנּוֹתָר, וְהַטָּמֵא, שָׁוִים בָּזֶה וּבָזֶה:

These are the sacrifices that must be sacrificed in the Mishkan [even when the Bamot were permitted]: Sacrifices consecrated [specifically] for the Mishkan. Communal sacrifices were sacrificed at the Mishkan, and personal sacrifices [could be offered] at the Bamot. Personal sacrifices that were consecrated [specifically] for the Mishkan, [had to be] sacrificed at the Mishkan, and if [the individual] sacrificed them at a Bamah, he is exempt. What differentiates a personal Bamah from a communal Bamah? Laying the hands [on the animal], and slaughtering it in the north [of the altar], and dashing [the blood] around [the altar, on the corners], and waving [certain sacrifices], and bringing [the meal-offering]. Rabbi Yehudah says: The meal-offering cannot [be brought at a Bamah], nor are Kohanim [necessary there], nor are priestly garments, nor are service vessels, nor is the pleasing aroma, nor is a dividing blood line [the red marking on the altar indicating where blood should be dashed], nor is washing the hands and feet [necessary there]. But [the Mishkan and the Bamot] are similar with regard to time, and Notar [a sacrifice that becomes unfit due to being unconsumed past the permitted time], and impurity.

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