Zevachim Daf 77 זבחים דַף 77

The next Mishnah states that if אברי חטאת – limbs of a חטאת (which are eaten) became mixed with אברי עולה (which are burned on the מזבח), Rebbe Eliezer says they are all placed on the מזבח, ורואה אני את בשר החטאת מלמעלה כאילו הן עצים – and I view the chatas meat on top as if it were wood for the fire, and not הקטרה of a korban (which is forbidden for אברי חטאת). The Chochomim say: תעובר צורתן – they should be left over for their form to change the next morning, ויצאו לבית השריפה – and they will then go out to the place of burning invalidated korbanos. Rebbe Eliezer darshens the passuk which prohibits bringing “remnants” of a korban (which are to be eaten) onto the mizbeiach "לריח ניחוח" – for a satisfying aroma, to teach: לריח ניחוח אי אתה מעלה – only for a “satisfying aroma” (i.e., korban intent) you may not bring up [remnants], אבל אתה מעלה לשם עצים – but you may bring them up for the sake of wood, as fuel for the fire. The Rabbonon darshen "אותם" – them at the beginning of the passuk, teaching that only “they” (honey and שאור) may be brought up לשם עצים, but remnants of korbanos may not be brought up לשם עצים.

In a Baraisa, Rebbe Yehudah says that where אברי חטאת became mixed with אברי עולה, all Tannaim agree they may be placed on the מזבח. They agree that limbs of a רובע ונרבע (animals who had relations with people) which were mixed with valid korbanos cannot be brought onto the מזבח. He says their argument is where valid אברי עולה became mixed with אברים of a בעלת מום. Rebbe Eliezer permits placing them all, viewing the invalid אברים as if they were wood, and the Rabbonon prohibit placing them on the מזבח. The Gemara wonders, according to Rebbe Eliezer, what the difference is between a רובע ונרבע, which may not be brought on the מזבח (even as wood), and a בעלת מום. It ultimately explains that he darshens:"מום בם" הוא דלא ירצו – only when “a blemish is in them” (i.e., the limbs themselves) they will not be accepted, הא על ידי תערובת ירצו – but through a mixture with valid אברים they will be accepted. Accordingly, when Rebbe Eliezer argued that invalid אברים may be placed on the mizbeiach "לשם עצים", he is addressing the Rabbonon who disagree with him.

The next Mishnah discusses אברים of a valid עולה which became mixed with אברים of בעלי מומין (and disagrees with Rebbe Yehudah above, and holds all Tannaim agree they cannot be brought up together). Rebbe Eliezer says: אם קרב ראש אחד מהן – if the head of one of them was already offered, יקרבו כל הראשין – all the remaining heads should be offered; if the legs of one were offered, all the remaining legs should be offered. He holds that we presume that it was the limbs of the בעלת מום which were offered, allowing the rest to be offered outright. But the Chochomim say that even if all of them were offered except for one, it should be taken out to be burned in the בית השריפה. Rebbe Elazar said that Rebbe Eliezer only permitted שנים שנים – offering two heads at a time, since at least one of them is definitely permitted to be offered, but even he would not permit bringing one at a time. Accordingly, when the Rabbonon in the Mishnah spoke about all the heads having been offered “except for one,” it means except for one pair.