Menachos Daf 91 מנחוס דַף 91

The Gemara asks why the Torah needed to write לפלא נדר "או" בנדבה. According to Rebbe Yoshiyah, who holds a passuk is always needed to divide between items, this word tells us that נסכים are required for bringing a נדר or a נדבה, without bringing both. According to Rebbe Yonasan, who holds a passuk is not needed to divide between items, the word is needed because one might think אייתי נדר ונדבה תיסגי בנסכים דחד – if one brought a נדר and a נדבה, it is sufficient with nesachim of one. The word "או" teaches that he must bring separate נסכים for each korban. The word "או" is written three more times to teach progressively greater novelties: (1) Even if one brought an עולה and שלמים which were both a נדר, or both a נדבה, two sets of נסכים are still required. (2) Even if one brings two עולות, or two שלמים, one as a נדר and the other as a נדבה, two sets of נסכים are required. (3) Even if one brings two עולות, or two שלמים, both as either a נדר or a נדבה, two sets of נסכים are always required.

The Mishnah on the previous Daf taught that although a חטאת and אשם generally do not require נסכים, the חטאת and אשם of a metzora do require נסכים. A Baraisa teaches that when the passuk about a metzora’s korbanos requires bringing a minchah, במנחה הבאה עם הזבח הכתוב מדבר – the passuk is speaking about a minchah which comes together with the korban, rather than an independent minchah. This is proven from the later passuk which says והעלה הכהן את העולה ואת המנחה – the Kohen shall offer “the olah and the minchah,” implying that the minchah is brought because of the olah. We derive that נסכים (of wine) are also required, from the passuk discussing נסכים which says to bring a quarter of a הין of wine for a נסך, "על העולה או לזבח לכבש האחד" – for the olah, or the sacrifice, or the one lamb. "עולה" refers to a metzora’s עולה, "זבח" refers to a metzora’s חטאת, and "או" לזבח alludes to a metzora’s אשם, thus requiring wine נסכים for all three. The Gemara proceeds to prove that the passuk refers to a מצורע’s korbanos, and not the חטאת and אשם of a nazir, nor the עולה brought by a woman who gave birth.

The Gemara asks why the passuk says "או" לאיל – “or” for a ram, and answers that it teaches that a "פלגס" requires the same נסכים as an איל, not like those of a כבש. A פלגס is a male sheep in its thirteenth month, older than a כבש - lamb, but younger than an איל – ram. This answer fits with Rebbe Yochanan, who holds a פלגס is a "בריה" – an independent entity (neither כבש nor איל), so a passuk is needed to teach which נסכים to bring. As a Mishnah states, one who brought a פלגס (after vowing to bring either a כבש or an איל) brings נסכים of an איל, but it does not count for his korban. However, Bar Padda holds in this case: מייתי ומתני – he brings [נסכים of an איל] and stipulates (that if the פלגס is an איל, all the נסכים are for it, and if it is a כבש, the surplus נסכים should be a voluntary offering), דספיקא הוא – because [a פלגס] is a case of doubt (i.e., if it is a כבש or איל). The Gemara asks, according to Bar Padda, אצטריך קרא לרבויי ספיקא – is a passuk necessary to include a ספק to require bringing the נסכים of an איל?! The Gemara concedes that it is definitely difficult according to Bar Padda.