ועצים דפשיטא ליה לתנא דמשל ציבור מנלן דתניא יכול האומר הרי עלי עולה יביא עצים מתוך ביתו כדרך שמביא נסכים מתוך ביתו ת"ל (ויקרא א, ח) על העצים אשר על האש אשר על המזבח מה מזבח משל ציבור אף עצים ואש משל ציבור דברי רבי אלעזר בר ר"ש
The Gemara asks: And with regard to the wood, concerning which it is obvious to the tanna of the baraita that it is brought from communal supplies, from where do we derive this halacha? The Gemara answers: As it is taught in a baraita: One might have thought that one who says: It is incumbent upon me to bring a burnt offering, must bring wood from his home on which the burnt offering will be sacrificed, just as he brings libations from his home along with a burnt offering (see Numbers, chapter 15). Therefore, the verse states with regard to the burnt offering: “On the wood that is on the fire which is upon the altar” (Leviticus 1:12); the Torah juxtaposes the wood to the altar, teaching that just as the altar was built from communal funds, so too, the wood and fire are brought from communal supplies. This is the statement of Rabbi Elazar bar Rabbi Shimon.
רבי אלעזר בן שמוע אומר מה מזבח שלא נשתמש בו הדיוט אף עצים ואש שלא נשתמש בהן הדיוט מאי בינייהו איכא בינייהו חדתי
The baraita continues: Rabbi Elazar ben Shammua says: Just as the altar was not used by an ordinary person, as it was built for the purpose of serving as an altar for God, so too, the wood and fire should not have been used previously by an ordinary person, so one does not bring the wood from his home. The Gemara asks: What is the difference between the two opinions? The Gemara answers: The difference between the two is whether there is a requirement that the wood be new, i.e., that it had never been used. According to the opinion of Rabbi Elazar bar Rabbi Shimon, the wood is fit provided that it comes from communal supplies, even if it is not new wood, whereas according to Rabbi Elazar ben Shammua it must be new wood.
Now, isn't this a TAD BIT obvious? A seemingly STRANGE איכא בינייהו. Like, don't tell this over on a date [even with your wife] because she will ask on you and you will get stuck and feel silly.
ראה ב"מתיבתא", הערה ו, שבסוגייתנו יש ל"איכא בינייהו" משמעות מיוחדת. ההבחנה - שהגמרא אומרת – בין שני התנאים היא לגבי עצים חדשים. והבחנה זו - "איכא בינייהו" – היא פשוטה מאד וברורה על פניה מתוך הדרשות, ולכן יש לומר שכוונת הגמרא לומר ולציין שרק זו ההבחנה בין שתי השיטות ואין הבחנה אחרת, כמו, אם צריך שיהיה משל ציבור.
#Ahhhhhhhhhhh!!!
PS - We are in the middle of a shiur on this sugya and hope to say more.
