Menachos Daf 48 מנחוס דַף 48

A Baraisa states that if one shechted the two כבשים on four חלות (instead of two), מושך שתים מהן ומניפן – he removes two of them and waves them together with the shechted lambs, והשאר נאכלות בפדיון – and the remaining loaves are eaten through redemption. The Rabbis thought this cannot agree with Rebbe, who holds shechitah is מקדש the לחם, so two of these loaves would attain קדושת הגוף and two remain with קדושת דמים. Since they cannot be identified, where are the loaves when he redeems the superfluous loaves? If they are outside the עזרה, the two with קדושת הגוף will be invalidated through יוצא – leaving the עזרה (since the תנופה takes place in the עזרה)!? If they are redeemed inside the עזרה, הא מעייל חולין לעזרה – he is thereby bringing chullin into the עזרה, which is forbidden!? Therefore, the Rabbis assumed this Baraisa holds that the לחם only attains קדושת הגוף after זריקה, so none are disqualified by leaving the עזרה. Rav Chisda explained that the Baraisa can agree with Rebbe, and the פדיון takes place inside the עזרה, וחולין ממילא קא הוויין – and they become chullin on their own, which does not transgress “bringing” chullin into the עזרה.

Rebbe Chanina טירתא taught a Baraisa before Rebbe Yochanan that if one shechted four כבשים over two loaves, מושך שנים מהן וזורק דמן שלא לשמן – he removes two of them and throws their blood not for their sake (but for an ordinary שלמים’s sake), because otherwise, the last two כבשים will be forbidden in consumption (since only two כבשים are required). Rebbe Yochanan objected: וכי אומר לו לאדם עמוד וחטא בשביל שתזכה – but do we tell a person, “Arise and sin so that you will gain”?! How can we permit זריקה שלא לשמה to enable the consumption of all four כבשים? But the Rabbonon say that if אברי חטאת became mixed with אברי עולה, one cannot be מקטיר the אברי חטאת (which are not allowed on the מזבח) to enable burning the אברי עולה!? The Gemara answers that while we would permit sinning with a חטאת to gain with a חטאת, we do not say עמוד וחטא בחטאת בשביל שתזכה בעולה – “Arise and sin with the chatas so you will gain with the olah.” The Gemara objects that if כבשים were shechted שלא לשמן, we do not permit זריקה on Shabbos to allow burning its own אימורין!? It answers that we would permit sinning on Shabbos to gain on Shabbos, but not to permit burning the אימורין, which would be after Shabbos.

Rav Yitzchak taught a Baraisa: כבשי עצרת ששחטן שלא כמצותן – if lambs of Shavuos were shechted not according to their prescribed way, rather, they were shechted שלא לשמן, they are פסול, and are left overnight and are burned. Rav Nachman told him that he compares the כבשי עצרת to a חטאת (because they are mentioned together in the passuk), deriving that just as a חטאת shechted שלא לשמה is פסול, so too כבשי עצרת shechted שלא לשמן are פסול. However, a Tanna of Levi’s yeshivah holds they are כשר, deriving שלמי חובה משלמי נדבה – obligatory shelamim from voluntary shelamim (that Baraisa discusses שלמים of a nazir, another case of obligatory שלמים). The Gemara proceeds to prove that Levi agrees that an אשם נזיר or אשם מצורע which were in their second year (instead of their first year, as required) are פסול. Not only does he not derive from שלמים to consider them valid, but he does not even derive these אשמות from an אשם גזילות or אשם מעילות, which require a second-year animal, because אין דנין דבר שלא בהכשירו מדבר שבהכשירו – we do not derive something improperly performed from something properly performed.