Menachos Daf 49 מנחוס דַף 49

Rabbah bar bar Channah taught a Baraisa before Rav: כבשי עצרת ששחטן לשום אילים – lambs of Shavuos which one shechted for the sake of rams are valid, ולא עלו לבעלים לשום חובה – but do not count for the owner for his obligation (because they were shechted שלא לשמן). [Lambs are within their first year, and rams are more than a year old]. Rav said: עלו ועלו – they certainly do count for the obligation! Rav Chisda says that Rav’s position is reasonable where he thought they were rams and shechted them for the sake of lambs (since he actually shechted them for the correct purpose), but כסבור אילים ושחטן לשום אילים – if he thought they were rams and he shechted them for the sake of rams, they should not count for the community’s obligation, because עקירה בטעות הויא עקירה – an erroneous uprooting (of לשמה) is still considered an uprooting. But Rabbah says עקירה בטעות לא הויא עקירה, and Rav would say the community fulfills its obligation even in the above case. Rabbah challenges his own opinion from a Baraisa which proves that פיגול intent is effective even בשוגג – erroneously, and Abaye explains that it is where he intentionally shechts with פיגול intent, but באומר מותר – where he thinks it is permitted to do so.

Rebbe Chiya bar Avin asked Rav Chisda: ציבור שאין להן תמידין ומוספין – if the community does not have enough animals for the temidin and musafin obligations, אי זה מהן קודם – which one of them takes precedence? The תמידין of that day certainly take precedence over the מוספין of that day, since that day’s תמידין are תדיר ומקודש – more frequent and holy. The question is where there are only enough animals for tomorrow’s תמידין or today’s מוספין, since the תמידין are תדיר, but the מוספין are מקודש (since they are being brought on Shabbos, in contrast to the next day’s תמידין). Rav Chisda suggested a proof from our Mishnah, which states that תמידין and מוספין are not מעכב one another. This presumably cannot refer to the order of sacrifice, since the תמיד must always be brought first. Rather, it must mean that when they lack sufficient animals for tomorrow’s תמידין and today’s מוספין, they are equal, and either can be brought. Abaye answers that the Mishnah does refer to the order of sacrifice, because the requirement to bring the תמיד first is only מצוה בעלמא – a mere mitzvah, not an absolute requirement.

A Mishnah states: אין פוחתין מששה טלאים המבוקרין בלשכת הטלאים – we have no fewer than six checked lambs in the Chamber of Lambs, enough for the korbanos necessary for Shabbos and two days of Rosh Hashanah (i.e., three days of two תמידין each). The Gemara explains that this refers to lambs which were examined (for מומין) for four days before shechitah. בן בג בג darshened a gezeirah shavah between the תמיד and the korban pesach, teaching: מה להלן טעון ביקור ארבעה ימים קודם שחיטה – just as [the pesach] requires examination for four days before its shechitah (since they were commanded to purchase them on the tenth on Nissan, and shechted on the fourteenth), so too the תמיד must be checked for four days before shechitah. The Gemara asks that seven lambs should be necessary when Shabbos and Rosh Hashanah fall out consecutively, since they will need a תמיד the next morning, before having a chance to search for one. It concludes that the requirement to have six checked lambs at all times is not actually to have enough for Shabbos and Rosh Hashanah, but is סימנא בעלמא – a mere mnemonic to remember the required number of lambs.