Zevachim 208:1

היו סובלין אותו במוטות יצאו הראשונים חוץ לחומת העזרה והאחרונים לא יצאו הראשונים מטמאין בגדים והאחרונים אינן מטמאין בגדים עד שיצאו יצאו אלו ואלו מטמאין בגדים רבי שמעון אומר אינן מטמאין עד שיוצת האור ברובן ניתך הבשר אין השורף מטמא בגדים:

IF THEY WERE CARRYING THEM<span class="x" onmousemove="('comment',' Sc. the bullocks or goats.');">¹</span> ON STAVES,<span class="x" onmousemove="('comment',' In order to burn them in pursuance of their rites.');">²</span>

<big><strong>גמ׳</strong></big> מאי בירה אמר רבה בר בר חנה אמר רבי יוחנן מקום יש בהר הבית ובירה שמו ור"ל אמר כל הבית כולו קרוי בירה שנאמר (דברי הימים א כט, יט) (ואל) הבירה אשר הכינותי

[AND] THOSE IN FRONT HAD PASSED WITHOUT THE WALL OF THE TEMPLE COURT WHILE THOSE IN THE REAR HAD NOT [YET] GONE OUT, THOSE IN FRONT DEFILE THEIR GARMENTS, WHILE THOSE IN THE REAR DO NOT DEFILE THEIR GARMENTS, UNTIL THEY GO OUT. WHEN BOTH GO OUT, BOTH DEFILE THEIR GARMENTS.

אמר רב נחמן אמר רבה בר אבוה שלשה בית הדשנין הן בית הדשן גדול היה בעזרה ששם שורפין פסולי קדשי קדשים ואימורי קדשים קלים ופרים הנשרפין ושעירים הנשרפין שאירע בהן פסול קודם זריקה

R'SIMEON SAID: THEY DO NOT DEFILE [THEIR GARMENTS] UNTIL THE FIRE IS BURNING IN THE GREATER PART OF THEM.<span class="x" onmousemove="('comment',' Sc. of the sacrifices. Hence those who leave the animal before the greater part of the carcass is burning. do not defile their garments.');">³</span> WHEN THE FLESH IS DISSOLVED, HE WHO BURNS [IT] DOES NOT DEFILE HIS GARMENTS.<span class="x" onmousemove="('comment',' If a person comes to engage in its burning when the flesh is already disintegrated through the fire, he does not defile his garments.');">⁴</span>

ובית הדשן אחר היה בהר הבית ששם שורפין פרים הנשרפים ושעירים הנשרפים שאירע בהן פסול אחר זריקה וכמצותן חוץ לשלש מחנות

<big><b>GEMARA: </b></big>WHAT IS THE BIRAH? - Said Rabbah B'Bar Hanah in R'Johanan's name: There is a place on the Temple Mount called 'Birah'. While Resh Lakish maintained: The whole Temple [House] is called Birah, for it is said, And to build the Birah [Temple], for which I have made provision.<span class="x" onmousemove="('comment',' 1. Chron. XXIX, 19.');">⁵</span>

תני לוי שלשה בית הדשנין הן בית הדשן גדול היה בעזרה ששם שורפין פסולי קדשי קדשים ואימורי קדשים קלים ופרים הנשרפים ושעירים הנשרפים שאירע בהן פסול בין קודם זריקה בין לאחר זריקה ובית הדשן אחר היה בהר הבית ששם שורפין פרים הנשרפין ושעירים הנשרפין שאירע בהן פסול ביציאתן וכמצותן חוץ לשלש מחנות

R'Nahman said in Rabbah B'Abbuha's name: There were three ash-pits. There was the large ash-pit in the Temple court: there they burnt most holy sacrifices and emurim of lesser sacrifices which had become disqualified.

בעי רבי ירמיה לינה מהו שתועיל בפרים הנשרפים ובשעירים הנשרפים מי אמרינן כי מהניא לינה בבשר דבר אכילה אבל הני דלאו בני אכילה נינהו לא או דלמא לא שנא

and the bullocks which were burnt and the goats which were burnt, which had become disqualified before sprinkling. There was a second ash-pit on the Temple Mount: there they burnt the bullocks which were burnt and the goats which were burnt, which had become disqualified after sprinkling.

אמר רבא הא מילתא איבעיא ליה לאביי ופשטנא ליה מהא ושוין שאם חישב באכילת פרים ובשריפתן שלא עשה כלום מאי לאו מדמחשבה לא פסלה לינה נמי לא פסלה

While [those which were burnt] in pursuance of their rites, [were burnt] without the three camps.<span class="x" onmousemove="('comment',' V. p. 276. n. 6. That was the third ash-pit.');">⁶</span> Levi recited: There were three ash-pits.

ודלמא מחשבה הוא דלא פסלה אבל לינה פסלה

There was the large ash-pit in the Temple court: there they burnt most holy sacrifices and emurim of lesser sacrifices which had become disqualified, and the bullocks which were burnt and the goats which were burnt, which had become disqualified either before or after the sprinkling. There was a second ash-pit on the Temple Mount: there they burnt the bullocks which were burnt and the goats which were burnt, which had become disqualified after they had gone out.<span class="x" onmousemove="('comment',' Of the Temple court.');">⁷</span>

תא שמע פרים הנשרפים ושעירים הנשרפין מועלין בהן משהוקדשו נשחטו הוכשרו ליפסל בטבול יום ובמחוסר כיפורים ובלינה מאי לאו לינת בשר

While [those burnt] in pursuance of their prescribed rites, [were burnt] without the three camps. R'Jeremiah<span class="x" onmousemove="('comment',' Sh.M. reads: Eleazar.');">⁸</span>

לא לינת אימורין

asked: Is linah<span class="x" onmousemove="('comment',' V. Glos.');">⁹</span> effective in the case of the bullocks which are burnt and the goats which are burnt?<span class="x" onmousemove="('comment',' Does linah disqualify them, as it does other sacrifices?');">¹⁰</span>

והא מדקתני סיפא כולן מועלין בהן בבית הדשן עד שיותך הבשר מדסיפא בשר רישא נמי בשר מידי איריא סיפא בשר רישא אימורין

Do we say, linah is effective only in respect of flesh which can be eaten, but not in respect of these which cannot be eaten; or perhaps there is no difference? - Said Raba: This question was raised by Abaye, and I solved it for him from the following: And both agree that if he expressed an intention [of piggul] in connection with the eating of the bullocks and their burning, he has done nothing.<span class="x" onmousemove="('comment',' V. supra 35a.');">¹¹</span> Surely then, since intention does not disqualify it, linah too does not disqualify it.

תא שמע דתני לוי שאירע בהן פסול ביציאתן מאי לאו לינה לא פסול טומאה ופסול יציאה

- [No]: perhaps only intention does not disqualify it, but linah does disqualify it. Come and hear: You trespass in respect of the bullocks which are burnt and the goats which are burnt from the time they are consecrated.

בעי ר"א יציאה מהו שתועיל בפרים הנשרפים ושעירים הנשרפים

Having been slaughtered, they are ready to become unfit through a tebul yom and one who lacks atonement, and through linah.<span class="x" onmousemove="('comment',' V. supra 35b.');">¹²</span> Surely that means, linah of the flesh?

מאי קמיבעיא ליה א"ר ירמיה בר אבא אליבא דמ"ד עדיין לא הגיע זמנו לצאת

No, it means linah of the emurim.<span class="x" onmousemove="('comment',' Since these require burning on the altar (haktarah) , linah certainly disqualifies them.');">¹³</span> But since the second clause teaches, You trespass in the case of all when they are in the ash-pit until the flesh is dissolved, it follows that the first clause treats of linah of the flesh? - What reason have you for supposing this?

מי אמרינן ה"מ בשר דאין סופו לצאת חובה אבל הני דסופן לצאת חובה לא או דלמא ה"נ לא הגיע זמנו לצאת

the second clause treats of the flesh, while the first clause treats of emurim. Come and hear, for Levi recited:.

ת"ש דתני לוי שאירע בו פסול ביציאתו מאי לאו פסול יציאה לא פסול טומאה ופסול לינה

which had become disqualified after they had gone out.' Does that not mean disqualification through linah? - No: it means disqualification through defilement or through going out.<span class="x" onmousemove="('comment',' It was carried out before the blood was sprinkled; this disqualifies it.');">¹⁴</span>

בעי רבי אלעזר פרים הנשרפים ושעירים הנשרפים שיצא רובו במיעוט אבר מהו הך מיעוטא דאבר בתר רובא שדינן ליה והא לא נפקא ליה או דלמא בתר רובא דבהמה שדינן

R'Eleazar asked: Is going out effective in respect of the bullocks that are burnt and the goats that are burnt?<span class="x" onmousemove="('comment',' V. preceding note: R. Eleazar asks whether this does disqualify them.');">¹⁵</span> Why does he ask?<span class="x" onmousemove="('comment',' Since they must eventually be carried out, why should he think that they are disqualified if this is done before the sprinkling of the blood?');">¹⁶</span>

פשיטא דלא שבקינן רובא דבהמה ואזלינן בתר רובא דאברים אלא שיצא חציו ברוב אבר האי מיעוטא דאבר

- Said R'Jeremiah B'Abba: His question is asked on the view that 'it is not time yet for them to be carried out' [is a disqualification].<span class="x" onmousemove="('comment',' V. supra 89b.');">¹⁷</span> Do we say, that applies only to flesh which one is not eventually bound to carry out; but not to these, which must eventually be carried out; or perhaps here too [we argue that] it was not yet time for them to go out? - Come and hear, for Levi recited: 'which had become disqualified after they had gone out'. Does that not mean disqualification through going out? - No: it means disqualification through defilement or linah.<span class="x" onmousemove="('comment',' The Talmud means that when we ask about going out, we can argue that this may refer to linah, and vice versa.');">¹⁸</span> R'Eleazar asked: What of the bullocks which were burnt and the goats which were burnt, if the greater part of them went out through the inclusion of the smaller part of a limb?<span class="x" onmousemove="('comment',' The greater part of the carcass was carried out, but it was the greater part only because it included the lesser part of a limb, the greater part of which was still within. Rashi: the question is whether that counts as going out, so that the men in front, who had carried that portion out (for the purpose of burning) defile their garments. Tosaf.: the question is whether (assuming that going out disqualifies) . this must now be burnt within (v. supra) .');">¹⁹</span> Do we cast this lesser part of the limb after its greater part, and that indeed has not gone out;<span class="x" onmousemove="('comment',' Hence the lesser part itself is regarded as still within, and consequently the greater part of the carcass has not gone out.');">²⁰</span> or perhaps we cast it after the greater part of the animal? - It is obvious that we do not disregard the greater part of the animal and regard the greater part of the limb! Rather [the question arises] where half of it went out, through the inclusion of the greater part of the limb. Do we cast this lesser part of the limb<span class="x" onmousemove="('comment',' Which remained within.');">²¹</span>