The Gemoro discusses (Pesochim 77a) that Korbonos Tsibur that have a fixed time are brought on Shabbos, and brings a ra'ya for Tomid, Pesach and then other Korbonos (all referring to "Moed").,
The Gemoro shows that the posuk for Tomid alone would not be
sufficient since it has chumros in that it is Todir (every day) and Kulo Kolil (totally burnt); that for Pesach alone would not be sufficient etc., but does not then consider the possibility that we would _not_ need a posuk for Tomid but could learn it from the others.
I was bothered by this until Omud Beis, where we see that Shelomim is considered to have a chumra in that it is "eaten" by both man and the mizbeach. Possibly this could answer my question, in that the other Korbonos Tsibur are eaten by man and mizbeach, therefore we need the posuk for Tomid?
(It is also interesting that the Gemoro considers totally burnt a chumra in Tomid, and eaten by two a chumra in other Korbonos)
Kol Tuv
Mark Bergman
Manchester UK
I don't think your answer will explain why we need a verse for Pesach , as well as for Tamid.
It seems that the Gemara is learning that all of these Korbanos are Docheh Shabbos (and Tum'ah) not simply from the fact that it says "Mo'ed" for them. After all, just because Rosh Chodesh is "called Mo'ed," how does that tell us that it is Docheh Shabbos/Tum'ah?
With regard to Pesach and Tamid, the Pasuk says that they must be brought "b'Mo'ado." This is an otherwise unnecessary term, written specifically to teach that they are brought even on Shabbos and even b'Tum'ah. Once we know that "b'Mo'ado" teaches that these Korbanos may be brought on Shabbos and b'Tum'ah, we can learn a Gezeirah Shaveh to all other Korbanos where it says "Mo'ed" as well. But by all those Korbanos, we would not know from the word "Mo'ed" alone that they are Docheh Shabbos/Tum'ah, since the word "Mo'ed" alone carries no clear implication that it must be brought even on Shabbos or b'Tum'ah.
Hence, the only real Tzerichusa is why do we need to be told "b'Mo'ado" by Tamid if the Torah says "b'Mo'ado" by Pesach (which teaches that Pesach is Docheh Shabbos). Similarly, if we have "b'Mo'ado" by Tamid, why do we need it by Pesach? Those two instances of "b'Mo'ado" are the source to learn that wherever it says "Mo'ed," it is Docheh Shabbos.
Therefore, had the Torah only said the Pasuk by all other Korbanos ("Vayidaber Moshe Es Mo'adei..."), we would not have been able to learn that they (including Tamid) are Docheh Shabbos, because the word "Mo'ed" there has no implications of being Docheh Shabbos. Only by Pesach and Tamid does it imply that they are Docheh Shabbos. Thus, there are two sets of "Tzerichusas" going on in the Gemara. One, between Pesach and Tamid (for the main Limud of "b'Mo'ado"). Two, between the other Korbanos and Omer u'Shetei ha'Lechem (which are called Mo'ed to derive their laws from the Gezeirah Shaveh from Pesach and Tamid).
M. KORNFELD