Commentary for Zevachim 154:1

אמר רב הונא בדוקין שבעין ואליבא דר' עקיבא דאמר אם עלו לא ירדו אימר דאמר ר' עקיבא דאי עבד לכתחלה מי אמר

<br> - Said R. Huna: It refers to cataracts in the eye, and is in accordance with R. Akiba who maintained that if they ascended [the altar], they do not descend. Granted that R. Akiba ruled thus if it was done; did he rule thus at the very outset? - Said R. Papa: The circumstances here are, e.g., that they went up the ascent. If so, even when they are by themselves [they must be offered]? - Rather, [this is] R. Eliezer's reason: The Divine Law expressed a limitation in, 'There is a blemish in them; [they shall not be accepted:]' only when there is a blemish in them shall they not be accepted, but when they are mixed up they are accepted. And the Rabbis? - Only when the blemish is in them shall they not be accepted, but if their blemish has gone they are accepted. And R. Eliezer? - [He derives it] from bam, bahem. And the Rabbis? - They attribute no significance to bam, bahem. If so, [how can R. Eliezer say,] T regard'. Surely the Divine Law declared it fit? - He says this to them on their ruling: In my opinion, the Divine Law declared it fit; but [even] on your view, you should at least admit that the flesh of a blemished animal is like wood, by analogy with the flesh of a sin-offering. And the Rabbis? - Here it is repulsive; there it is not repulsive.

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