1) THE MANNER IN WHICH THE "EIMURIN" ARE THROWN ON THE MIZBE'ACH
OPINIONS: The Gemara quotes the Derashah of Rebbi Eliezer from the verse "v'Asisa Olosecha ha'Basar veha'Dam" -- "And you will make your Olos the meat and the blood" (Devarim 12:27). The words "ha'Basar veha'Dam" clearly are extra. Rebbi Eliezer derives from these words that just as the blood of a Korban is delivered to the Mizbe'ach by way of Zerikah, throwing, the meat of a Korban is delivered to the Mizbe'ach by way of Zerikah.
How exactly does this Zerikah take place?
(a) RASHI (62b, DH Amar Lo) explains that the Kohen stands on the ramp (Kevesh) and throws the meat over the airspace between the ramp and the Mizbe'ach, onto the Ma'arachah (pile of burning wood) on the Mizbe'ach.
(b) The RAMBAM (Hilchos Ma'aseh ha'Korbanos 6:4) writes that the Kohen throws the meat from the "top of the Mizbe'ach" onto the Ma'arachah. The Rambam clearly is not referring to the ramp when he writes "the top of the Mizbe'ach." He writes that the limbs are brought to the ramp where they are salted, "and afterwards all of the limbs are brought to the top of the Mizbe'ach and the Gid ha'Nasheh is removed at the top of the Mizbe'ach, and he throws it on top of the Deshen in the middle of the Mizbe'ach."
However, the Rambam's words here apparently contradict a different statement of the Rambam (Hilchos Beis ha'Bechirah 2:13). The Rambam there describes the small space between the ramp and the Mizbe'ach which was there "in order to place the limbs on the Mizbe'ach through Zerikah." This statement clearly seems to express the opinion of Rashi. What is the opinion of the Rambam?
1. The MISHNEH L'MELECH explains that when the Rambam mentions "the top of the Mizbe'ach," he means the end of the ramp before the space between the ramp and Mizbe'ach. The Rambam relies on his comments in Hilchos Beis ha'Bechirah as clarification for the words, "the top of the Mizbe'ach."
However, the Mishneh l'Melech remains with a question on the Rambam here from a statement of the Rambam regarding the Korban of Rosh Chodesh. The Rambam (Hilchos Temidin u'Musafin 6:3) writes that when the Kohen brings the limbs of the Korban to the Mizbe'ach, he should place them on the Mizbe'ach "between the two corners of the Mizbe'ach where the Kohanim walk." The Rambam implies that the limbs are placed on the actual Mizbe'ach, and not merely on the ramp, before the Zerikah of the Eimurin. The Mishneh l'Melech does not know how to reconcile this Halachah with his understanding that the Rambam agrees with the opinion of Rashi, that the Zerikah is done over the space between the ramp and the Mizbe'ach.
2. The EVEN HA'AZEL (Hilchos Ma'aseh ha'Korbanos 6:4) does not accept the Mishneh l'Melech's defense of the Rambam that when the Rambam says "the top of the Mizbe'ach" after he mentions "Kevesh," he means the top of the ramp. He explains instead that throwing the limbs on the Mizbe'ach involves two separate Mitzvos: one Mitzvah is to bring the limbs to the Mizbe'ach, and one Mitzvah is to throw them onto the fire. The Rambam in Hilchos Beis ha'Bechirah (2:13) refers to throwing the Eimurin onto the Mizbe'ach, while in Hilchos Ma'aseh ha'Korbanos (6:4) he refers to the Mitzvah to throw the limbs from the Mizbe'ach onto the fire. The Even ha'Azel bases this idea -- that there are two separate Mitzvos of throwing the limbs on the Mizbe'ach -- on his explanation of an earlier Gemara (62b; see Even ha'Azel at length). (Y. MONTROSE)
104b----------------------------------------104b
2) THE "BIRAH"
QUESTION: The Mishnah states that the Parim ha'Nisrafin and Se'irim ha'Nisrafin are normally burned in the Beis ha'Deshen. If they are not burned in the manner in which they are supposed to be burned (that is, they became Pasul before they were burned; see RASHI to 104a, DH she'Lo k'Mitzvasan), they are burned in the Beis ha'Birah.
What is the Beis ha'Birah? The Gemara records a dispute between Rebbi Yochanan and Reish Lakish. Rebbi Yochanan says that there is a place on Har ha'Bayis called "Birah" where the Korban is burned. Reish Lakish says that the entire Beis ha'Mikdash is the "Birah."
The PANIM ME'IROS says that the straightforward reading of the Mishnah seems to support the opinion of Reish Lakish. The Mishnah states that when the Parim ha'Nisrafin are not offered in the correct manner, they are burned in the Beis ha'Birah. The Gemara cites two opinions for where exactly the Parim ha'Nisrafin are burned. One opinion is that of Levi, who maintains that Parim ha'Nisrafin which become Pasul are always burned in the Azarah, whether the Pesul occurred before Zerikah or after Zerikah. The other opinion is that of the Tana Kama, who says that when the Pesul occurred before Zerikah, the Korban is burned in the Azarah, and when the Pesul occurred after Zerikah, the Korban is burned on Har ha'Bayis. According to Reish Lakish, each opinion can read the Mishnah according to his own view, since the "Birah" includes anywhere in the Beis ha'Mikdash area. The Mishnah is more consistent with the view of the Tana Kama, since it makes sense that the Tana would use the nonspecific term "Birah" which covers both the Azarah and Har ha'Bayis. However, according to Rebbi Yochanan's explanation of the word "Birah," the Mishnah seems to contradict both the opinions of Levi and the Tana Kama. How does Rebbi Yochanan understand the Mishnah?
ANSWERS:
(a) The SEFAS EMES answers that it is possible that Rebbi Yochanan refers to the area of Har ha'Bayis which leads into the Azarah. Kodshim burned in the Azarah may also be burned in the area that opens into the Azarah (see 56a). Rebbi Yochanan understands that there is a place on Har ha'Bayis that fulfills both the requirement that the Kodshim be burned in the Azarah and the requirement that Kodshim be burned on Har ha'Bayis. According to Rebbi Yochanan, the Mishnah says "Birah" because the Birah is a place in which both Parim ha'Nisrafin that became Pasul before Zerikah, and Parim ha'Nisrafim that became Pasul after Zerikah, may be burned. Rebbi Yochanan agrees, however, that those which became Pasul after Zerikah may be burned elsewhere on Har ha'Bayis as well.
(b) The ZEVACH TODAH explains that Rebbi Yochanan understands that the Mishnah cannot be discussing a case in which the Korban became Pasul before Zerikah. This is because the Mishnah also states that these Korbanos, which became Pasul, do not make the garments of the Kohanim who are involved with them become Tamei. The susceptibility of a Kohen's garments to become Tamei when he works with such a Korban applies only when the Korban leaves the Azarah. (See the RAMBAN to Vayikra 16:8, who explains that the reason for this Halachah is to show that blessing does not come from sources other than from within the Beis ha'Mikdash.) Accordingly, why would the Mishnah state that the Kohen's garments do not become Tamei if the Mishnah refers to a Korban which became Tamei before it left the Azarah? It must be that the Mishnah is not discussing this type of Korban. Rebbi Yochanan therefore understands that "Birah" must refer to a place on Har ha'Bayis called "Birah." (However, the Zevach Todah is not entirely satisfied with his answer; see there at length.) (Y. MONTROSE)