Zevachim Daf 60 זבחים דַף 60

On the previous Daf, Rebbe Yehudah said that Shlomo was מקדיש the עזרה floor for bringing korbanos. Rava says that Rebbe Yehudah agrees regarding דמים – bloods of korbanos that they may not be sprinkled on the עזרה floor. He attempts to prove this from Rebbe Yehudah’s statement that a Kohen would fill a cup of blood (of the many pesach korbanos) from the floor of the עזרה and pour it onto the מזבח, so that if the blood of one korban had spilled without being poured on the מזבח, the pouring of this blood mixture would validate that korban. If Rebbe Yehudah holds the עזרה floor was valid even for מתנות of blood, הא איתעבידא ליה מצוותיה – then its mitzvah has already been done when it originally spilled on the floor!? The Gemara deflects this proof, because perhaps he holds שפיכה מכח האדם בעינן – we require pouring through a man’s force, not where it spilled accidentally. The Gemara persists that if so, the Kohen should have poured this cup directly in its place onto the עזרה, not onto the מזבח!? It counters: משום דבעינן מצוה מן המובחר – because we require the mitzvah to be done in the best way.

Rebbe Elazar said: מזבח שנפגם אין אוכלים בגינו שירי מנחה – if the מזבח is damaged, one may not eat the remaining portion of a minchah on its account. The passuk says: ואכלוה מצות אצל המזבח – and eat [the minchah] unleavened next to the מזבח. Since it can be eaten anywhere in the עזרה, not just near the מזבח, this is interpreted to mean the minchah may only be eaten בזמן שהוא שלם ולא בזמן שהוא חסר – at a time when [the מזבח] is whole, and not when it is deficient. That passuk uses the expression "קדש קדשים", teaching that this law applies to all קדשי קדשים. Abaye proceeds to prove that this also applies to קדשים קלים,

Rebbe Yishmael said: יכול יעלה אדם מעשר שני לירושלים ויאכלנו בזמן הזה – one might think that a person can bring up his maaser sheni to Yerushalayim and eat it nowadays, although the Beis Hamikdash was destroyed. A hekesh between bechor and maaser sheni teaches: מה בכור אינו אלא לפני הבית – just as bechor is only eaten while there is a Beis Hamikdash, so too maaser sheni can only be eaten when there is a Beis Hamikdash. The Gemara clarifies that if Rebbe Yishmael held קדושה ראשונה קידשה לשעתה וקידשה לעתיד לבא – the original kedushah [of the Beis Hamikdash] sanctified [its site] for its time and forever, then one could even sacrifice and eat a bechor nowadays, even without the Beis Hamikdash. Rather, he holds לא קידשה לעתיד לבא – it did not sanctify it forever, and his question is whether Yerushalayim is still considered "לפני ה'" – in Hashem’s presence (the requirement for eating maaser sheni). Still, Rebbe Yishmael assumed that a bechor cannot be eaten nowadays, even where the avodah was done before the Beis Hamikdash was destroyed, based on a hekesh between the meat of a bechor and its blood (which requires a מזבח).