Zevachim Daf 84 זבחים דַף 84

The next Mishnah states: אלו אם עלו לא ירדו – these are [the types of פסולים] which do not come down if they went up: הלן – that which was left overnight, והיוצא – and that which left the עזרה, or which became tamei, or was shechted with intent for consumption חוץ לזמנו or חוץ למקומו, or if disqualified people were מקבל or זורק its blood. Rebbe Yehudah says: שנשחט בלילה – [a korban] which was shechted at night, ונשפך דמה – or whose blood was spilled, ויצא דמה חוץ לקלעים – or whose blood went outside the curtains (of the עזרה), אם עלתה תרד – even if it went up, it should come down. Rebbe Shimon says these should not come down, and holds the following rule: כל שפסולו בקדש - any disqualification which is in the Holy (i.e., it was disqualified in the עזרה during shechitah), הקדש מקבלו – the Holy accepts it (and it is not taken down from the מזבח); לא היה פסולו בקדש – if its disqualification was not in the Holy (but it was invalid before entering the עזרה), אין הקדש מקבלו – the Holy does not accept it, and it is taken down. The Mishnah lists several examples of פסולים which are not פסולו בקודש, such as רובע ונרבע.

In a Baraisa, Rebbe Yehudah says: "זאת" "היא" "העולה" הרי אלו ג' מיעוטין – the words this, it, and the olah are three exclusionary terms, which exclude the three cases he mentioned in the Mishnah (shechted at night, spilled blood, and blood which left the עזרה), teaching about them that אם עלתה תרד. Rebbe Shimon darshens "תורת העולה" – the law of the olah: ריבה תורה אחת לכל העולין – this included one law for all [korbanos] which go up onto the mizbeiach, including Rebbe Yehudah’s cases, שאם עלו לא ירדו – that once they go up, they do not come down. The word "זאת" – this excludes some פסולים from this law, and from there Rebbe Shimon derives his rule that anything which is פסולו בקודש does not come down from the מזבח.

In a Baraisa, Rebbe Yehudah explains why certain פסולים are not taken down: לן בדם כשר – if blood stayed past sundown in the עזרה, is still “valid” regarding remaining on the מזבח, because לן באימורין כשר – sacrificial parts which remained overnight are “valid” regarding remaining on the מזבח. This is derived from the fact that לן כשר בבשר – if meat [of a shelamim] stayed overnight, it is fit to be eaten (since a shelamim may be eaten for two days). This law applies to יוצא – kodashim which left the עזרה, because יוצא is fit for a במה (since it has no enclosure). It applies to טמא, since tumah is permitted for קבנות צבור. [It then explains why this law applies to additional פסולים.] The Gemara objects: וכי דנין דבר שלא בהכשרו מדבר שבהכשרו – can we derive the law of something brought improperly onto the מזבח from something done properly?! For example, how can left-over אימורין, which are פסול, be derived from left-over shelamim meat which is permitted? Therefore, the Gemara explains that Rebbe Yehudah actually relies on "זאת תורת העולה" to teach that some פסולים remain on the מזבח (like Rebbe Shimon said), but has three מיעוטין teaching that others do not, and uses the above reasons to determine which ones remain.