The Mishnah then adds an additional statement in the name of Rebbi Shimon.
Rebbi Shimon states that when a Zevach is brought together with its
Nesachim, and either the Zevach, the Nesachim, or both are Pasul, the Zevach
may remain on the Mizbe'ach but the Nesachim must be removed. The Beraisa
later (83b) explains that Rebbi Shimon maintains that the only type of item
we allow to remain on the Mizbe'ach is that which is similar to a Korban
Olah, in that it is the item that the person pledged to bring, and not
something that must accompany that which the person pledged to bring.
Therefore, the Nesachim -- which are brought only to accompany the Korban
that the person pledged to bring -- may not remain on the Mizbe'ach.
We know that every Korban Olah and Shelamim that a person pledges is
accompanied not only by Nesachim, but by a Minchah offering as well. The
Nesachim is a set amount of wine libations (which depends on the type of
animal), and the Minchah is a set amount of flour offering (which depends on
the type of animal). If Rebbi Shimon maintains that an item which
accompanies a pledge is not left to remain on the Mizbe'ach when Pasul, then
he presumably also maintains that the Kometz of the Minchah -- like the
Nesachim -- is removed from the Mizbe'ach if it is Pasul. Why, then, does
Rebbi Shimon mention only that the Nesachim are removed from the Mizbe'ach
and not that the Minchah -- which should be identical to the Nesachim --
should also be removed from the Mizbe'ach?
(a) The Gemara later (beginning of 84a) quotes Reish Lakish who explains
that Rebbi Shimon agrees with Raban Gamliel that even an item that is not
normally burned on the Mizbe'ach (but is merely placed on the Mizbe'ach) may
be left on the Mizbe'ach if it is Pasul. What is his source for this
understanding of Rebbi Shimon? (See Rashi there, DH l'Divrei Chulan.)
Perhaps Reish Lakish learns this from the words of Rebbi Shimon in our
Mishnah. Rebbi Shimon tells us that Nesachim are removed from the Mizbe'ach,
while the Zevach remains on the Mizbe'ach. We infer from this statement that
Rebbi Shimon is referring specifically to Nesachim which are brought
together with a Zevach, and not to Nesachim which are pledged independently.
The implication of this is that if the Nesachim are independently pledged,
then they *are* left on the Mizbe'ach when they are Pasul. This demonstrates
that Rebbi Shimon agrees with Raban Gamliel, who says that Nesachim and
blood are left to remain on the Mizbe'ach. It is not consistent with the
view of Rebbi Yehoshua, because according to Rebbi Yehoshua, Nesachim --
which are not normally burned on the Mizbe'ach -- are not left on the
Mizbe'ach when they are Pasul.
Perhaps this is why Rebbi Shimon mentions specifically Nesachim and not
Minchah -- he wants to show that *even* Nesachim are to remain on the
Mizbe'ach when they are brought independently. It is obvious that a Minchah
offering is left on the Mizbe'ach when brought independently, because even
Rebbi Yehoshua agrees (since the Kometz of a Minchah offering is normally
burned on the Mizbe'ach).
(b) The RAMBAM (in Perush ha'Mishnayos) writes that Rebbi Shimon agrees with
Rebbi Yehoshua in our Mishnah (see also BARTENURA). The KEREN ORAH questions
this explanation. If Rebbi Shimon agrees with Rebbi Yehoshua, then why does
the Beraisa (on 83b) tell us that Rebbi Shimon requires the Nesachim to be
removed from the Mizbe'ach because it does not come by itself? Even if it
would come by itself, it would be removed from the Mizbe'ach according to
Rebbi Yehoshua! In addition, the Keren Orah points out that this explanation
seems to contradict what Reish Lakish says later (on 84a).
The Keren Orah does not answer his first question. However, from the fact
that the Rambam makes no mention at all that, according to Rebbi Shimon, any
item that accompanies a pledge is removed from the Mizbe'ach, it is evident
that the Rambam has a different way of understanding the Gemara. Apparently,
the Rambam understands that Rebbi Shimon is merely adding to the words of
Rebbi Yehoshua, and he is not arguing. What the Beraisa (83b) means to say
is that Rebbi Shimon is adding to Rebbi Yehoshua's statement and saying that
even though the Korban which the Nesachim accompany is burned on the
Mizbe'ach, this will not suffice to make the Nesachim qualify as something
that is burned on the Mizbe'ach. The Beraisa means that the item itself must
be something that is burned, and not that it is merely associated with
something that is normally burned on the Mizbe'ach. This is why the Rambam
writes that Rebbi Shimon agrees with Rebbi Yehoshua.
According to the Rambam, it is clear why Rebbi Shimon in the Mishnah
mentions Nesachim. The Kometz of the Minchah offering, which is normally
burned on the Mizbe'ach, would indeed be left on the Mizbe'ach since it
itself is normally burned.
The Keren Orah *does* suggest an answer to his second question. The Gemara
later (91b) implies that according to Rebbi Shimon, who holds that a "Davar
she'Eino Miskaven" (an act that is done for a certain permitted purpose, but
which *may* result in a transgression being inadvertently performed) is
Mutar, it may be assumed that wine which is donated is not poured into the
libation pipes on the Mizbe'ach, but rather the wine is poured directly onto
the flames atop the Mizbe'ach. Wine is poured into the pipes only when it
comes as an accompaniment (Nesachim) for a Korban. (This confers with the
opinion of Shmuel in the Gemara there.) Since wine that is brought
independently is burned according to Rebbi Shimon, he will agree that the
wine, when it is Pasul, is left on the Mizbe'ach even though he agrees with
Rebbi Yehoshua that only items that are normally burned on the Mizbe'ach may
be left there when they are Pasul.
(According to this, when the Gemara (84a) mentions that if not for Reish
Lakish's statement, we might have thought that Nesachim which accompany a
Zevach are also left on the Mizbe'ach when they are brought on the following
day (and not on the same day as the Zevach), the Gemara means that we might
have thought that when the Nesachim are brought the following day, they are
poured on the flame just like Nesachim which are pledged independently.) (M.