Talmud do Menachot 7:3

הַשּׁוֹחֵט אֶת הַתּוֹדָה בִּפְנִים, וְלַחְמָהּ חוּץ לַחוֹמָה, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ עַד שֶׁלֹּא קָרְמוּ בַתַּנּוּר, וַאֲפִלּוּ קָרְמוּ כֻלָּן חוּץ מֵאַחַד מֵהֶן, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ חוּץ לִזְמַנָּהּ וְחוּץ לִמְקוֹמָהּ, קָדַשׁ הַלָּחֶם. שְׁחָטָהּ וְנִמְצֵאת טְרֵפָה, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ וְנִמְצֵאת בַּעֲלַת מוּם, רַבִּי אֱלִיעֶזֶר אוֹמֵר, קָדָשׁ, וַחֲכָמִים אוֹמְרִים, לֹא קָדַשׁ. שְׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ, וְכֵן אֵיל הַמִּלוּאִים וְכֵן שְׁנֵי כִבְשֵׂי עֲצֶרֶת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, לֹא קָדַשׁ הַלָּחֶם:

Jeśli ktoś zabił ofiarę dziękczynną wewnątrz [dziedzińca świątyni], podczas gdy jej chleb znajdował się poza murem, chleb nie zostanie uświęcony. Jeśli zabił [ofiarę dziękczynną] zanim [bochenki] uformowały skorupę w piecu, lub nawet gdyby wszystkie [chleby] z wyjątkiem jednego uformowały skórkę, chleb nie zostałby uświęcony. Jeśli zabił [ofiarę dziękczynienia] poza jego [wyznaczonym] czasem lub poza jego [wyznaczonym] miejscem, chleb jest uświęcony. Jeśli zabił [ofiarę dziękczynienia] i okazało się, że jest to trefah [zwierzę w śmiertelnym stanie, w którym umrze w ciągu jednego roku], chleb nie zostanie uświęcony. Jeśli zabił [ofiarę dziękczynną] i okazało się, że ma skazę [która dyskwalifikuje ją jako ofiarę], rabin Eliezer mówi, że [chleb jest] uświęcony; Mędrcy mówią, że [chleb] nie jest uświęcony. Jeśli zabił [zwierzę], ale nie dla niego samego - i podobnie [w odniesieniu do] barana z ceremonii poświęcenia lub dwóch baranek Szawuot zabitych nie dla nich - chleb nie zostanie uświęcony.

Jerusalem Talmud Yoma

¹²⁴Babli Zevaḥim 104a. Rebbi Jeremiah said, Rebbi Eleazar asked: If bulls and he-goats to be burned became impure, may they still become disqualified for being taken out¹²⁵If the carcasses become impure inside the sacred precinct they automatically are disqualified. Once disqualified they cannot become more disqualified by being taken out. Either with the classical commentaries one has to delete the words “became impure” and (with the Babli) ask whether bulls and he-goats to be burned, for which being taken outside is a biblical commandment at a later stage, can become disqualified by being taken out in a earlier stage, or one restricts the question to the sacrifices of the Day of Atonement which as public sacrifices may be offered in impurity if most of Israel are impure.? What is his problem? Following Rebbi Simeon ben Laqish; but following Rebbi Joḥanan it is obvious for him. For they disagreed: ¹²⁶Mishnah Menaḥot 7:3.“If somebody slaughters a thanksgiving sacrifice inside while its bread¹²⁷A thanksgiving offering has to be brought on loaves of leavened bread (Lev.7:13). This is interpreted to mean that the loaves have to be nearby. The question is the definition of “nearby”. is outside the walls, the bread was not sanctified.” Rebbi Joḥanan said, outside the walls of Jerusalem¹²⁸Since the thanksgiving sacrifice as a family celebration may be consumed anywhere within the walls of Jerusalem (which takes the place of the camp of the Israelites in the desert), one only requires that the bread be at a place where it may be consumed.; Rebbi Simeon ben Laqish said, outside the walls of the Temple court.¹²⁹He requires that the bread be inside the sacred precinct since the presentation of the sacrifice is possible only there. Rebbi Simeon ben Laqish is consequent in his opinion since Rebbi Simeon ben Laqish said, meat of well-being offerings which was taken out and then returned, if the blood is poured for it already it is disqualified because of removal¹³⁰Well-being sacrifices in general may be eaten in the entire city of Jerusalem (Mishnah Zevaḥim 5:7). Nevertheless, meat taken out of the sacred precinct into the city before its time (i. e., before pouring the blood on the altar walls) disqualifies the entire sacrifice. The same argument can be applied to the case under discussion.. Rebbi Yose said, he questions even according to Rebbi Joḥanan. While Jerusalem is not an enclosure for most holy sacrifices, it is an enclosure for simple sacrifice. Outside the walls of Jerusalem¹³¹Where the bulls and he-goats to be burned have to be brought. it is an enclosure neither for most holy sacrifices nor for simple sacrifices. Rebbi Mana said, it is not an enclosure for them¹³²R. Joḥanan qualifies the thanksgiving offering if all parts are in the place of their final destination at all times. If this argument is applied to bulls and he-goats to be burned, the walls of Jerusalem become irrelevant..

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