Menachos Daf 15 מנחוס דַף 15

The Mishnah on the previous Daf taught that if one חלה of the שתי הלחם (of Shavuos) became tamei, or one סדר of the לחם הפנים became tamei, Rebbe Yehudah says both are taken out to be burned (because they are both invalid). The Chochomim say: הטמא בטומאתו והטהור יאכל – the tamei one remains in its tumah state, but the tahor one may be eaten. Rebbe Elazar says that the machlokes is only where one became tamei before זריקה (but after זריקה, all agree the tahor one remains valid). Rav Pappa initially explains that the Tannaim argue whether the ציץ is מרצה על אכילות – effects acceptance [for parts of tamei offerings] which are eaten to validate the korban. However, this explanation is disproven, and Rebbe Yochanan ultimately explains: למוד ערוך הוא בפיו של רבי יהודה – it is an established teaching in Rebbe Yehudah’s mouth, שאין קרבן ציבור חלוק – that a communal korban is not divided, so if part of it is tamei, the entire korban is disqualified. The Chochomim disagree, and say the tahor part remains valid.

The next Mishnah states that פיגול intent about a korban תודה makes even its לחם piggul, but פיגל intent about the לחם would not make the תודה piggul. Similarly, פיגול of כבשים (of Shavuos) would make their לחם piggul, but פיגול of the לחם would not make the כבשים piggul. The Gemara explains: לחם גלל תודה – the bread is subordinate to the todah, ואין תודה גלל דלחם – but the todah is not subordinate to the bread.

Rebbe Elazar asked Rav: if someone shechted the todah לאכול כזית ממנה ומלחמה למחר – to eat a combined kezayis from it and its bread the next day, what is the halachah? The korban certainly does not become פיגול, since even intent for a full כזית of לחם cannot make the korban פיגול. Rather, the question is whether the לחם becomes piggul: מי מצטרפה תודה לאיפגולי ללחם או לא – does the intent about the todah combine with the intent about the bread to make the bread piggul, or not? Rav answers that they do combine, and the לחם becomes פיגול while the todah does not. In another version, the question was asked about shechting the Shavuos כבשים with intent to eat a combined כזית from them and their bread the next day, and Rav answered they combine to make the bread פיגול.

In the next Mishnah, Rebbe Meir says: הזבח מפגל את הנסכים משקדשו בכלי – a korban renders the accompanying libations piggul, after they have been sanctified in a vessel. Still, although פיגול intent about the korban makes even the נסכים piggul, intent about the נסכים will not make the korban piggul. Rebbe Meir explains his opinion in a Baraisa: מפני שדם הזבח מתירן ליקרב – because the blood of the korban permits them to be offered on the מזבח. The Chochomim object: והלא אדם מביא זבחו היום – but a person may bring his korbanos today, ונסכיו עד י' ימים – and bring their requisite נסכין up to ten days later, proving that they are an independent sacrifice, and not part of the korban!? Rebbe Meir replies: אף אני לא אמרתי אלא בבאין עם הזבח – I too only said that נסכים become פיגול when they are brought together with the korban, in which case they are part of the korban. Rava says that Rebbe Meir holds: הוקבעו בשחיטה כלחמי תודה – [the נסכים] become set as part of the korban through its shechitah, like the breads of a todah become part of the todah through its shechitah.