Menachos Daf 79 מנחוס דַף 79

The Mishnah on the previous Daf taught that if one shechted a תודה with intent of חוץ לזמנה or חוץ למקומה (that it should be consumed outside its time or place), the bread still becomes קדוש (and invalid) through the shechitah. If the תודה was shechted and was discovered to be a טריפה, the לחם is not קדוש. If it was found to be a בעל מום (a minor מום, e.g., בדוקין שבעין – a cataract), Rebbe Eliezer says the לחם is קדוש, but the חכמים say it is not. If he shechted it שלא לשמה, the לחם is not קדוש. This Mishnah is Rebbe Meir, who holds כל שפיסולו קודם שחיטה לא קדש הלחם – wherever [the animal’s] invalidation preceded the shechitah, the bread is not sanctified, but if the invalidation came about through the shechitah, the לחם becomes קדוש. Rebbe Yehudah, however, holds that all Tannaim agree regarding a בעל מום that the לחם is not קדוש. He says they argue about an intent of חוץ למקומה. Rebbe Eliezer compares it with חוץ לזמנו, where the לחם becomes קדוש, but Rebbe Yehoshua disagrees and compares it with בעל מום, where the לחם does not become קדוש. Their debate is recorded, and Rebbe Eliezer ultimately retracted and conceded to Rebbe Yehoshua.

Ze’iri says: אין הנסכים מתקדשין אלא בשחיטת הזבח – nesachim only become sanctified through the shechitah of the korban, because the passuk says "זבח ונסכים". This is challenged from the Mishnah, which states that if נסכים were sanctified in a כלי שרת and the korban was found invalid, then they may be used for another korban (as explained below), but if they were left overnight, יפסלו בלינה – they are disqualified by remaining overnight. Presumably, the korban was disqualified through its shechitah, which cannot be mekadesh the נסכים, yet they are disqualified with לינה because they were placed into a כלי שרת!? The Gemara answers that the korban was disqualified through its זריקה, but its shechitah was valid and sanctified the נסכים. This appears to follow Rebbe’s opinion, that either one of two מתירין – “permitters” of a korban can elevate it, so the shechitah can be mekadesh the נסכים without a valid זריקה. However, the Gemara concludes that even if both מתירין are necessary, the case can be where the blood was spilled after קבלת הדם, following Rebbe Shimon’s opinion that כל העומד לזרוק כזרוק דמי – any blood which stands to be thrown is as if it was already thrown, so the נסכים were sanctified afterקבלת הדם.

The Mishnah taught that נסכים whose korban was disqualified may be used for another korban. The Gemara asks that Rav Chisda says that oil which was designated for one minchah may not be used for another minchah!? Rebbe Yannai answered: לב בית דין מתנה עליהם – the mind of Beis Din stipulates about the קדושה of [קרבנות ציבור] that if they are needed for their original designation, that designation remains in effect, but if not, they may be used for another korban. This cannot be applied to oil (even of a communal minchah), because שמן גופה דמנחה הוא – the oil is part of the minchah itself and cannot be changed. The Gemara objects that Beis Din should stipulate that if the oil is not needed, it should revert to חולין, and answers that there is a גזירה that people will think קדושה can be removed from something which was sanctified in a כלי שרת. The Gemara objects that using נסכים for another korban may similarly lead people to think that נסכים may be transferred to another korban (without a תנאי), and answers that the Mishnah’s ruling applies specifically where a second korban was already shechted, so people will assume the נסכים were originally designated for it.