REVACH L'DAF
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SUMMARY
1. After Shiloh was destroyed, Bamos were permitted until the Ohel Mo'ed was established in Yerushalayim.
2. According to Rebbi Shimon, during the time that Bamos were permitted, only Chovos with a fixed time were brought in the Ohel Mo'ed.
3. According to Rebbi Shimon, it was not necessary to bring Ma'aser Sheni to the Ohel Mo'ed at the time that the Bamos were permitted.
4. There is a disagreement about whether Bamos were permitted when the Ohel Mo'ed was in Shiloh.
5. If one was Makdish a Korban when Bamos were permitted, and then he brought it outside of the Azarah after Bamos became forbidden, he transgresses an Isur Aseh and an Isur Lo Sa'aseh, but he is not Chayav Kares.
6. There is a disagreement about whether Menachos and Ofos may be brought on a Bamah.
7. Korbanos which are brought on a Bamah do not require a Kohen, Bigdei Shares, or Rei'ach Nicho'ach. There is no line on the Mizbe'ach to divide between the placement of the upper and lower bloods, and washing the hands and feet is not required.
8. Rami bar Chama says that when one sanctified Kodshim with intent to offer them on a Bamah Ketanah, even if they are brought on the Bamah Gedolah the blood may be placed either on the upper or lower portion of the Mizbe'ach.
9. According to another version of Rami bar Chama's statement, when one sanctified Kodshim when Bamos are permitted, even if they are brought on the Bamah Gedolah the blood may be placed either on the upper or lower portion of the Mizbe'ach.
10. Rebbi Elazar says that if an Olah which was slaughtered on a Bamas Yachid was brought into the Ohel Mo'ed, the laws of a Bamah Gedolah apply.
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A BIT MORE
1. Once the Ohel Mo'ed was established in Yerushalayim, Bamos were never again permitted.
2. A Korban Bechor and Ma'aser Behemah were not brought, because have no fixed time at which they must be brought.
3. The Torah compares Ma'aser of grain to Ma'aser Behemah. Since Ma'aser Behemah was not brought to the Ohel Mo'ed, it was not necessary to bring Ma'aser Sheni to the Ohel Mo'ed. It was eaten anywhere in Eretz Yisrael.
4. According to Rebbi Shimon ben Yochai, Bamos were permitted, and that is why Mano'ach, the father of Shimshon, brought a Korban on a Bamah. According to the Tana'im who maintain that Bamos were forbidden, it was a Hasra'as Sha'ah for Mano'ach to bring a Korban on a Bamah.
5. If one was Makdish a Korban when Bamos were forbidden, and then he brought it when Bamos became permitted, he transgresses only an Isur Aseh, but not an Isur Lo Sa'aseh.
6. According to the Tana Kama, Menachos and Ofos may be brought on a Bamah. Rebbi Yehudah disagrees.
7. Even a servant may bring a Korban on a Bamah without wearing Bigdei Shares and without washing his hands and feet. It is not necessary to bring the Korban l'Shem Rei'ach Nicho'ach, and the blood may be placed either on the upper or lower portion of the Mizbe'ach.
8. The laws of a Bamah Ketanah apply, even though it was offered on a Bamah Gedolah. The Chazeh and Shok of a Shelamim or Todah, and the Terumas Lachmei Todah, are not given to the Kohen.
9. The laws of a Bamah Ketanah apply, even though it was brought on a Bamah Gedolah. The Chazeh and Shok of a Shelamim, and the Terumas Lachmei Todah, are not given to the Kohen.
10. Rebbi Elazar disagrees with both versions of Rami bar Chama. He maintains that even when Bamos are permitted, and even a Korban which was sanctified with intent to be offered on a Bamas Yachid, if it is offered on the Bamah Gedolah the laws of a Bamah Gedolah apply, and the Chazeh and Shok of a Shelamim, and the Terumas Lachmei Todah, are given to the Kohen.
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