Question: What do we learn from (Rashi - the repetition; Tosfos - the change of words between) "Al Dam ha'Asham" and "Al Makom Dam ha'Asham"?

Answer: The Torah must write both:

Had it said only "Al Dam ha'Asham", one might have thought that the oil must be put on the blood, and if the blood was cleaned off the oil cannot be put;

Had it said only "Al Makom Dam ha'Asham", one might have thought that the blood must be cleaned off, for if it was still there, it would be a Chatzitzah (between the oil and the finger).

(The Torah wrote both, to teach that the oil is put there whether or not the blood is still there.)

Question (Rava): Granted, the Torah had to write "Al Dam ha'Asham" and "Al Makom Dam ha'Asham." Why must it say "Yemanis" each time?

According to R. Zeira, we already learned from the four occurrences of "Smolis" that everywhere else that the Torah discusses a hand, it is the right hand!

Answer (Rava): We do not learn like R. Zeira. Rather, a Gezerah Shavah "Yad-Yad" (from Metzora) teaches that the right hand is used for Kemitzah;

"Regel-Regel" (from Metzora) teaches that the right foot is used for Chalitzah;

"Ozen-Ozen" teaches that the right ear is Nirtza (i.e. of an Eved Ivri who does not want to leave after six years.).

Question: What do we learn from the four occurrences of "Smolis"?

Answer #1 (Rav Shisha brei d'Rav Idi): This teaches that the Kohen's right hand is Pasul to hold the oil (that a Metzora brings) when sprinkling or putting it on him:

Otherwise, a Kal va'Chomer would have permitted it! Other Avodos are Kosher only with the right hand. Here, even the left hand is Kosher, and all the more so the right hand!

Question: The Torah repeats these words (Smolis, Yad, Regel and Yemanis) regarding a poor Metzora. What do we learn from them?

Answer: This is like Tana d'Vei R. Yishmael taught, that a Parshah can be repeated to teach one Chidush. We need not expound extra words that are repeated.

(Rabah bar bar Chanah): Wherever it says 'Etzba' (finger) or 'Kehunah', the right hand is required.

We are thinking that this is only when it says both of them. He learns from "v'Lakach ha'Kohen... b'Etzba'o v'Nasan";

We learn from Metzora (that this refers to the right hand) - "v'Toval ha'Kohen Es Etzba'o ha'Ymanis".

Question: Regarding Kemitzah, it only says 'Kohen';

(Mishnah): If Kemitzah was done with the left hand, it is Pasul.

Answer (Rava): 'Etzba' or 'Kehunah' by itself teaches that the right hand is required.

Question (Abaye): Regarding Holachah of limbs (of an Olah) to the Mizbe'ach, it says Kohen - "v'Hikriv ha'Kohen..."

This refers to bringing limbs to the ramp.

(Mishnah): (One Kohen carries) the right leg in his left hand. The place where it was cut faces himself.

Answer: 'Etzba' or 'Kehunah' teaches that the right hand is required regarding something that is Me'akev Kaparah, similar to (sprinkling on a) Metzora (from which we learned).

Question: It says 'Kehunah' regarding Kabalah, and it is Me'akev Kaparah (and R. Shimon is Machshir with the left hand)!

(Mishnah): If Kabalah was done with the left hand, it is Pasul;

R. Shimon says, it is Kosher.

Answer: R. Shimon says that it must say both 'Etzba' and 'Kehunah'.

Question: R. Shimon does not require both!

(Beraisa - R. Shimon): Wherever it says 'Yad', this refers to the right hand. 'Etzba' always refers to the right finger.

Answer: (He holds that) 'Etzba' by itself teaches that the right hand is required. 'Kehunah' by itself does not teach this.

Question: What do we learn from 'Kehunah'?

Answer: He must be like a Kohen (i.e. wearing Bigdei Kehunah).

Question: Regarding Zerikah (R. Tam - Melikah) it only says 'Kehunah';

(Mishnah): If Zerikah (R. Tam - Melikah) was done with the left hand, it is Pasul;

R. Shimon does not argue!

Answer (Abaye): A Beraisa teaches that he argues; (R. Tam and Shitah Mekubetzes delete the next two lines from the text.)

(Beraisa): (If Kabalah was done with the left hand, it is Pasul;

R. Shimon says, it is Kosher.)

If Zerikah (R. Tam - Melikah) was done with the left hand, it is Pasul;

R. Shimon says, it is Kosher.

Question: Rava taught that a Gezerah Shavah "Yad-Yad" teaches that the right hand is used for Kemitzah. This is unnecessary. We learn from "Kohen"!

Answer: We need to learn two things, that the right hand is used for Kemitzah, and for putting the Kometz in another Kli.

Question #1: R. Shimon holds that there one need not put the Kometz in another Kli. What does he learn from "Yad-Yad"?

Question #2: Even according to the opinion that R. Shimon requires putting the Kometz in another Kli, R. Shimon permits using the left hand for this. What does he learn from "Yad-Yad"?

It does not teach Kemitzah with the right hand. Even though R. Shimon does not learn this from "Kohen" (since it does not say 'Etzba'), he has another source for this!

(Rav Yehudah brei d'R. Chiya): R. Shimon learns from "Kodesh Kodoshim Hi (a Minchah) ka'Chatas vecha'Asham":

If the Kohen wants to offer it (be Maktir the Kometz using his hand, without a Kli) like (Matanos Dam of) Chatas, he uses the right hand, like for Chatas;

If he wants to offer it (using a Kli) like (Matanos Dam of) Asham, he may use the left hand, like for Asham.

Answer to both questions: R. Shimon uses "Yad-Yad" to teach that Kemitzah of Minchas Chotei requires the right hand;

Since R. Shimon says that the Torah does not want the Korban of a Chotei to be beautiful, one might have thought that Kemitzah with the left hand is Kosher. "Yad-Yad" teaches that this is not so.