In Mishnah Aleph, we said that a person is responsible for offering a korban on the Mizbeach (altar) outside the courtyard only if the korban (offerings) was kosher enough to be fit for offering inside the courtyard. The Mishnah says this applies to korbanot that are completely kosher and could be offered inside the courtyard, or even to korbanot that are disqualified, but whose disqualification happened in the course of the Avodah (Temple service) in the Beit HaMikdash. That way, they are fit to be offered inside after the fact. In other words, if they became pasul (disqualified) while the korban was in process. For example, let's say the emurim, the parts of the korban that are put onto the Mizbeach, were left there overnight. The halacha (Jewish law) is that they become disqualified. The korban becomes disqualified, and you are not allowed to put them on the Mizbeach. But here's the key point: if they were put there, we do not take them down.
So we're talking about these types of korbanot: anything that we are not going to remove from the Mizbeach, even as little as a kezayit (olive-sized amount) of it. If somebody offered it up outside the courtyard of the Beit HaMikdash, he would be responsible, since these korbanot are fit to be offered on the Mizbeach inside in some capacity. Of course, there is no question about the ones that are fully able to be offered. But we're saying that even the ones that you do not remove from the Mizbeach, if you put them there by mistake, are in some capacity offered up on the Mizbeach. If a person then sacrificed or offered up those animals, those korbanot, outside the courtyard, he would still be held responsible for offering them outside.
If somebody offered up a kezayit made up of part of the meat of an olah (burnt offering) and part of the emurim that are offered on the Mizbeach—the emurim are the fats and the different organs that are separated from the korban and burned on the Mizbeach—he is liable. If he combines a kezayit of the olah that is burned on the Mizbeach and the emurim that are offered up, he is liable. A person here is liable even if he is offering up only a kezayit in combination. The olah is burned fully on the Mizbeach. The meat and the emurim are fit to be burned on the Mizbeach, so they can combine to make up the kezayit for which a person would be held responsible for offering up outside the Beit HaMikdash.
The Mishnah now tells us whether a person would be responsible for offering these different types of non-animal korbanot outside, which are also burned inside. So, these are non-animal offerings. The case is a kometz (handful) of the mincha (meal offering) of a non-Kohen (non-priest), which is supposed to be burned on the Mizbeach while the rest of the mincha is given to the Kohanim (priests) to eat. The levonah, the frankincense, is also burned on the Mizbeach together with the kometz. The ketoret is the spices, the incense that's burned twice a day on the inner Mizbeach. The mincha of the Kohanim is also burned in its entirety on the Mizbeach. The mincha of the Kohen HaMashiach (Anointed Priest), the mincha offering of the Kohen Gadol (High Priest): the mincha loaves are brought daily by the Kohen Gadol and burned on the Mizbeach. The mincha of the wine nesachim (libations) that are brought with an animal korban is also supposed to be burned on the Mizbeach. If somebody offered up a kezayit of any of these outside the courtyard of the Beit HaMikdash, he would be held responsible. He is liable. All these korbanot or parts of them are meant to be offered. All these korbanot are meant to be offered up inside the courtyard. So, if a person offers up even a kezayit of them outside, he is responsible.
Rabbi Elazar says no: a person is not responsible unless he offers up the entire korban, the entire offering. Burning less than a complete amount is not valid. If a person did not burn the whole amount, he would not be able to fulfill his own obligations. Therefore, we say as well that since burning the amount, or less than the entire amount, is not valid, Rabbi Elazar would say that if he did that outside as well, he would not be held responsible if he offered up less than the complete korban, the complete amount.
There is a case where Rabbi Elazar would agree with the Tana Kama (first tanna) that a person is liable even if he offered up only a kezayit of the korban. In all the cases, if somebody offered almost all of it inside the courtyard, he would be held responsible even according to Rabbi Elazar. As we just said, Rabbi Elazar disagreed with the Tana Kama and said that the whole thing has to be offered outside in order for a person to be responsible. But here he says that if most of it was offered on the spot and only a kezayit was offered outside, the person would still be held responsible, because the kezayit he offers outside is, in a way, the completion of the offering, with the rest of the full amount offered inside.
In other words, the full korban is offered: most of it was done properly, and now the makeh b'patish, that last blow of the hammer, is the last piece. It is offered up outside, just as it would have been offered up inside, and it completes the korban. This last piece was done in a problematic way; therefore, a person is held responsible.
There is also a case where the Tana Kama would agree with Rabbi Elazar that, in the Tana Kama's case, a person is not responsible unless he offered up the entire korban, and therefore a kezayit would not suffice. In all the cases mentioned above, if any of them became diminished below what was necessary for the validity of the korban, even by a small amount—for example, if some of it was lost or destroyed before being burned on the Mizbeach—and then he offered up the rest of it outside, he would not be responsible. According to the Tana Kama, the missing portion invalidated the korban, and therefore, since it is no longer valid to be offered inside the courtyard, a person would not be responsible for offering it up outside either.