Question: besof hadaf hakodem haguemara maksha al shitat raba bar rav huna kivsei atseret ....ubehatchalat hadaf 21 haguemara omeret: im zarak bedieved ein , lekatechila lo rashi al hamilim lekatechila lo mazbir hoil velo yochal bassar hayom.
hasheela lama lo yochal bassar hayom ? sheyokal leumtsa???
toda merosh
battat@mandic.com.br
(Translation: At the end of the previous Daf (20b), the Gemara questions the opinion of Raba bar Rav Huna from the case of Kivsei Atzeres. At the top of Daf 21a, the Gemara says that l'Chatchilah one may not do the Zerikah, but b'Di'eved it works. Rashi explains that "l'Chatchilah Lo" means that since one will not be eating the meat of the Korban on that day, the Zerikah may not be done l'Chatchilah.
Why can't the meat be eaten on that day? Let it be eaten as "Umtza," raw meat, which we find is permitted to be eaten!?)
Sh'eilah Yafah. Rashi dikdek v'katav rak "v'lo yochal min ha'basar," v'lo katav "sh'iy efshar le'echol min ha'basar." Kavanato lomar sh'af al pi sh'efshar le'echol et ha'basar (al yidai Umtza, u'kmo she'sha'alta), afilu hachi ein derev bnei adam le'echol mimenu l'Umtza, u'b'vadai yochalenu ba'erev al yiday bishul. Aval ein hachi nami -- im da'ato le'echol mimenu l'umtza, mutar lizrok ha'dam afilu l'Chatchilah.
Od yesh lomar, she'be'emet asur le'echol et ha'basar chai, hayinu l'Umtza, mishum she'achilat basar kodshim tzarich lihiyot b'derech gedulah v'chashivut, k'd'ita b'Gemara Menachos (21b), v'lachen asur le'echol et ha'basar l'Umtza.
Shuv ra'iti she'ha'RE'AH v'ha'Shitah Mekubetzet maksheh et she'eilatcha (m'ha'Ritva). Machmat ha'she'eilah, hem cholkim al perush Rashi, u'mefarshim d'hachi ka'amar: l'fi ha'man d'amar zorkin l'hatir basar b'achilah, hani mili b'Yom Tov, aval Lo b'Shabbat (d'lo Hutar Melechet Ochel Nefesh). Aval l'man d'amar zorkin l'haktir emorim, zorkin b'Shabbat k'mo sh'zorkin b'Yom Tov.
(TRANSLATION: Good question. Rashi specifically wrote, "And he will not eat from the meat," and did not write, "Since the mean cannot be eaten." His intention was to address your question. Even though it is possible to eat the meat, but since it is not the normal manner of people to eat it uncooked, but rather to wait until the evening and to cook it, the Zerikah may not be done. However, you are correct that if he indeed decides to eat it raw, then it is permitted, l'Chatchilah, to do the Zerikah (but the fact that one could eat it raw does not permit doing the Zerikah l'Chatchilah if one does not actually eat it raw).
Alternatively, it could be that it is prohibited to eat the meat of a Korban in its raw form, because the meat must be eaten in a respectful manner, "Derech Gedulah" (Menachos 21b, based on Bamidbar 18:8). Although the Gemara (Menachos 99b) permits eating the Se'ir of Yom Kipur raw when Yom Kipur falls on Erev Shabbos, that is only permitted in order to prevent the Korban from becoming Nosar. But if it is possible to eat the Korban cooked without it becoming Nosar, then it is prohibited to eat it raw.
I later found that your question is asked by the SHITAH MEKUBETZES (citing from the Ritva) and the RE'AH. It is because of this question that they argue with Rashi's explanation and explain instead that according to the opinion that the Zerikah is done in order to permit the meat to be eaten, that is true only on Yom Tov, but on Shabbos the Zerikah is not done, because the meat cannot be cooked (since on Shabbos, Melachah is not permitted for the sake of Ochel Nefesh). But according to the opinion that the Zerikah is done in order to burn the limbs on the Mizbe'ach, just like it may be done on Yom Tov, it may be done on Shabbos, in order to enable the burning of the limbs on the Mizbe'ach. )