Comentário sobre Zevachim 14:3

הזב והזבה – whose sacrifices were offered outside, within the days of their counting [of seven days] (see Leviticus 15:13-15 for the ZAV and 28-30 for the ZAVAH)

“Before time” applies both to [the animal] itself and to its owner. What is “before time” as applied to its owner? If a zav or a zavah, a woman after childbirth, or a metzora, offered their hatat or their asham outside [before the time in which they were obligated], they are exempt;
[If they offered] their olah or their shelamims outside [before their time], they are liable.
One who offers up flesh of a hatat, or flesh of an asham, or flesh of most holy sacrifices, or flesh of less holy sacrifices; or the remainder of the omer, or the two loaves, or the showbread, or the remainder of meal-offerings;
Or if he pours [the oil on to the meal-offering], or mingles [it with flour], or breaks up [the meal-offering cakes], or salts [the meal-offering], or waves it, or presents it; or sets the table [with the showbread], or trims the lamps, or takes out the fistful, or receives the blood; [If he does any of these] outside, he is exempt.
One is also not liable for any of these acts on account of not being a priest, or uncleanness, or lack of [priestly] vestments, or the non-washing of hands and feet.
This is the final mishnah that deals with the prohibition of sacrificing an animal outside the Temple (take a deep breath, we’re almost there).
Section one: At the end of yesterday’s mishnah, we learned that if someone sacrifices an animal outside the Temple before that animal is eight days old he is not liable because that animal could not be sacrificed on the altar. This section explains that “before time” refers not only to animal but also to a person who is not yet obligated to bring an animal to the Temple. There are several such categories of people: the zav or zavah, a man or woman with unusual genital discharge, bring expiatory sacrifices after having been pure for eight days (Leviticus 15:14, 29). A woman after childbirth brings a sacrifice after a set amount of time, depending upon whether the child is male or female (Leviticus 12:6). A metzora, a person suffering some sort of skin affliction, brings his sacrifices after eight days of purity (Lev 14:10). In all of these cases, if a person offered up the hatat or the asham outside the Temple that he/she would have to bring at the end of that period, they are exempt because they had not yet become liable to bring those sacrifices to the Temple.
However, if someone who is liable to bring a shelamim or an olah offers it up outside the Temple before the prescribed time has arrived, for instance if a nazirite offers up his shelamim before his naziriteship is complete, or if a zav or a zavah brings his/her olah before the eight days are over, he is liable. This is because a person can always voluntarily bring an olah or a shelamim, even without being liable for one. Since this olah or shelamim could be brought inside the Temple and put on the altar, one who brings it outside the Temple is liable. In contrast, a hatat and an asham can only be brought by someone obligated to bring such a sacrifice, and therefore if someone is not obligated and he offers one outside the Temple he is exempt.
Section three: Sections three and four teach that liability is incurred for offering up a sacrifice outside the Temple only if it was an animal, or a part thereof, that could have been put on the altar. Section three contains a list of parts of animals or other parts of sacrifices that are eaten by priests or non-priests. Since these are eaten and not sacrificed, one who offers them up outside of the Temple is not liable.
Section four: One is liable for offering up a sacrifice outside the Temple but not for performing other parts of the worship service. The first set of these are directly taken from Leviticus 2 which discusses preparing the minhah (meal-offering). Then the mishnah proceeds to note other types of work done in the Temple, such as arranging the showbread on the table, trimming the wicks of the menorah, taking a fistful of the minhah offering, and receiving blood from an animal’s neck.
The general rule is that one is liable only for an act of the sacrificial service which is the completion of that sacrifice, such as burning the animal on an altar. Since all of these acts are merely preparatory, one is not liable for performing them outside the Temple.
Section five: The mishnah now adds that just as one is not liable for performing one of these acts outside the Temple, so too several other prohibitions are not transgressed. If a non-priest does one of these acts, he is not liable for death (by the hands of heaven), as he would be had he actually offered a sacrifice (see Numbers 18:7). An impure priest is also not liable, nor is a priest who is not wearing the prescribed clothing or has not washed his hands and feet. In all of these cases, the act done by the priest (or non-priest) is invalid, but nevertheless he is not liable for having done so.

והיולדת – (Leviticus 12:6): “On the completion [of her period of purification, for either son or daughter].”

פטורין – they are not accepted, neither for an obligatory offering nor for a free-will offering.

ואשמן – in the Gemara (Tractate Zevakhim 114b) an objection is raised: a ZAB (i.e., a man with a flux) and a ZAVAH (i.e., a woman with a flux) and a woman in childbirth are these subject to guilt-offerings? And it responds (in the name of Ze’iri): Include a leper among them (i.e., a guilt-offering is mentioned only in connection with the leper, who is also enumerated), that the leper brings a guilt-offering.

עולותיהן ושלמיהן – In the Gemara (Tractate Zevakhim 114b): And are these subject to peace-offerings? And the Gemara responds [in the words of Zei’ri]: The Tannaim [explicitly] included it (i.e., Nazirites), for a Nazirite brings a peace-offering.

בחוץ חייבין – for they are accepted inside as a free-will offering for their own sakes after they sacrificed their sin-offerings and the leper his guilt-offering.

מבשר חטאת מבשר אשם כו' - for all of these are consumed by the Kohanim and are not offered on the altar, for the All-Merciful stated (Leviticus 17:8): “[If anyone of the House of Israel or of strangers who reside among them] offers a burnt offering or a sacrifice,” just as a burnt-offering which is offered on the altar, so also everything is offered on the altar.

מבשר קדשי קדשים – the lambs for Atzeret/Shavuot which are the peace-offerings for the community and they have the law of the Highest Holy Things (see Tractate Zevakhim, Chapter 5, Mishnah 5).

היוצק – [the person who pours] the oil on the meal offering.

הבולל. הפותת – the person who mixes the meal offering in oil. And who breaks the meal-offering cakes into pieces.

המניף. המגיש – who waves the meal offering that requires waving And who brings it near outside. The meal-offering requires bringing it near inside in the southwestern corner [of the altar], as it is written (Leviticus 2:8): “[When you present to the LORD a grain offering, etc….it shall be brought to the priest who shall take it up to the altar.”

המסדר – the shewbread on the table.

פטור – for Scripture states (Leviticus 17:8): “[If anyone of the house of Israel or of the strangers who reside among them] offers a burnt-offering or a sacrifice,” just as bringing it up/offering is the conclusion of the Divine Service, so also anything which is the conclusion of the Divine Service, excluding those [actions] where none of them is the conclusion of the Divine Service.

אין חייבין עליו משום זרות – if a non-Kohen (i.e., literally, “foreigner”) performed one of these actions of Divine Service, as for example, mixing he meal offering in oil or breaking the meal-offering cake into pieces, etc. and similarly, someone who is ritually impure, or someone who is lacking the appropriate clothing, or someone whose hands and feet are not washed, is not liable for death even though he invalidated that thing in which was engaged in Divine Service.