Zevachim Daf 109 זבחים דַף 109

The next Mishnah states: אחד קדשים כשרין – Whether they are valid kodashim, ואחד קדשים פסולין שהיה פסולן בקודש – or invalid kodashim whose invalidation was in the קודש (i.e., after entering the עזרה, so that if they are offered onto the מזבח, they are not removed), one is חייב for being מעלה them בחוץ. A Baraisa darshens various phrases to include all korbanos, as well as מנחות, נסכים, etc. in העלאה בחוץ. Kodashim which became פסול, such as through לינה, shechitah with improper intent, etc. are included from the phrase "לא יביאנו לעשות" – he will not bring it to make it [for Hashem], which teaches: כל המתקבל בפתח אהל מועד חייבין עליו בחוץ – any [kodashim] which is accepted in the entrance of the אהל מועד (i.e., if it was placed on the מזבח), one is liable for offering it up outside the Mikdash.

The Mishnah concludes that if one is מעלה a כזית composed of בשר and אימורין of an עולה, all of which should burned on the מזבח, he is חייב. This implies that regarding a שלמים (whose בשר is eaten) one is not חייב for a כזית made from בשר and אימורין. This supports a Baraisa which teaches that for an עולה, the meat and אימורין combine for a כזית regarding העלאה בחוץ, as well as for פיגול, נותר, and טמא, and implies that for שלמים, the meat and אימורין do not combine for a כזית. The Gemara objects that this is contradicted by a Mishnah teaching that all פיגול foods combine to a כזית to be liable for eating them, and the same applies to נותר!? The Gemara answers that בשר and אימורין of שלמים do not combine for a כזית of מחשבת פיגול – piggul intent, since intent to be מקטיר items for consumption (or vice versa) are ineffective. Regarding "נותר", the case is where the korban was destroyed before זריקה, and all that remained was a half-כזית of בשר and a half-כזית of אימורין. These do not combine to a כזית to allow זריקה, following Rebbe Yehoshua’s opinion that זריקה may only be performed where it permits a כזית.

In the next Mishnah, the Tanna Kamma says that one who offers a כזית of קומץ, לבונה, קטורת, and others, is liable, but Rebbe Eliezer exempts him עד שיקריב את כולן – until he offers all of it, because for non-blood offerings, he considers the offering invalid unless it is complete. A Baraisa states that if one offers half a פרס of the daily קטורת, the ציבור’s obligation is fulfilled, and Rav said that Rebbe Eliezer agrees with this ruling. The Gemara objects that Rebbe Eliezer does not consider incomplete הקטרה valid, and three interpretations are given: (1) Rabbah says all agree that a כזית of ordinary קטורת qualifies for a הקטרה (and is liable בחוץ). They argue about the קטורת of Yom Kippur, and disagree if the "מלא חפניו" – his [two] handfuls of the ketores are מעכב. (2) Abaye says this שיעור is certainly מעכב, and they argue about burning a כזית of Yom Kippur ketores בחוץ, and whether we derive its law from the “Outer” (daily) קטורת. (3) Rava says they argue specifically where two half-פרס measures were put into a כלי, and disagree if the designation in the כלי sets its הקטרה at a full פרס, and less is incomplete.