Menachos Daf 82 מנחוס דַף 82

Amoraim discuss: המתפיס מעות מעשר שני לשלמים – if one designates money of maaser sheni for purchasing a shelamim, Rebbe Yochanan says קני – [the shelamim] “acquires” the funds, i.e., the designation is effective and a שלמים must be purchased with the money, but Rebbe Elazar says the designation is ineffective. The Gemara clarifies that according to Rebbe Yehudah, who holds מעשר ממון הדיוט הוא – maaser sheni money is common property (i.e., it is the owner’s personal property and has no קדושה), all agree that the שלמים designation is effective (since the money was not previously קדוש, so the שלמים’s קדושה can take effect on it). They argue according to Rebbe Meir, who holds מעשר שני is ממון גבוה – property of “the Most High,” i.e., hekdesh. Therefore, Rebbe Elazar holds the קדושה of שלמים cannot take effect on money which already possesses קדושה, but Rebbe Yochanan says that since maaser sheni is supposed to be used to purchase a shelamim, כי מיתפסת ליה נמי תפיס – when you designate [maaser sheni] money for shelamim sanctity, [the קדושה of shelamim] also seizes it.

The next Mishnah asks, from where do we derive that one who accepts upon himself to bring a todah, that he must bring it from chullin and not from maaser sheni? The passuk says: וזבחת פסח לה' אלהיך צאן ובקר – and you shall shecht the pesach to Hashem, your G-d, flocks and cattle. Since a korban pesach can only be brought from lambs and goats, not cattle, we darshen the mention of cattle להקיש כל הבא מן הצאן ומן הבקר לפסח – to compare every [korban] which comes from flocks or cattle to the pesach: just as the pesach is a mandatory korban, and must be brought from chullin (as derived below), אף כל דבר שבחובה אין בא אלא מן החולין – so too, every mandatory [offering] must be brought from chullin. Since one who accepts upon himself to bring a todah, shelamim, etc. becomes obligated to bring it, he must bring it from chullin. The Mishnah concludes that נסכים must always be brought from chullin (even where one stipulated to bring his korban from maaser sheni funds), because נסכים are not eaten, but are completely burned on the מזבח.

Rebbe Eliezer says the requirement to bring a פסח from chullin is derived from the pesach brought in מצרים: just as that פסח was brought from chullin (since there was no maaser sheni then), so too the pesach brought for all generations must be from chullin. Rebbe Akiva objected: וכי דנין אפשר משאי אפשר – can we derive the possible from the impossible? Can future pesachs, where maaser funds are available, be derived from the פסח of מצרים, which could not have been brought from maaser? Rebbe Eliezer replied that even though it is an impossibility, ראייה גדולה היא ונלמד הימנה – it is a great proof, and we may derive from it. Rebbe Akiva objected further, that even Rebbe Eliezer should not derive the future פסח from the פסח of Mitzrayim, שכן אין טעון מתן דמים ואימורין לגבי מזבח – which did not require placing its blood and אימורין onto the מזבח, in contrast to פסח דורות!? Rebbe Eliezer responds that the Torah says to perform the pesach avodah "בחודש הזה" – in this month, teaching שיהיו כל עבודות של חודש הזה כזה – that all the עבודות of this month should be like this one (in מצרים). Even without this היקש, Rebbe Eliezer could respond that the pesach brought in the מדבר demonstrates that even a פסח with standard מתן דמים ואימורין is brought from chullin.