Still with regard to the Din of Tenufah and Hagashah, what does our Mishnah say about the Log Shemen shel Metzora and his Asham, and Bikurim, according to Rebbi Eliezer ben Ya'akov?
The Tana includes Shalmei Yachid in this list. What of the Shelamim, besides the Emurin, requires Tenufah?
Which other two items does the Tana include?
After placing the two loaves on the two lambs, how does the Kohen proceed?
Still with regard to the Din of Tenufah and Hagashah, our Mishnah rules that the Log Shemen shel Metzora and his Asham, and Bikurim, according to Rebbi Eliezer ben Ya'akov - require Tenufah but not Hagashah.
The Tana includes Shalmei Yachid in this list. Besides the Emurin - the Chazeh ve'Shok (the chest and the right calf) of a Shelamim, are included in this list.
The other two items that the Tana includes are - the Sh'tei ha'Lechem and the Sh'nei Kivsei Atzeres.
After placing the two loaves on the two lambs - the Kohen places both his hands underneath those of the owner and waves them in all six directions (like one shakes a Lulav [see Tosfos Amud Beis DH 'Kohen']).
What is the difference between ...
... " ... asher Hunaf" and " ... asher Huram"?
... the location where the Tenufah is performed, and the location where the Hagashah is performed?
Which does one perform first, Tenufah or Hagashah?
Which two Menachos require both Tenufah and Hagashah?
Which is the only Minchah that requires neither?
The difference between ...
... " ... asher Hunaf" and " ... asher Huram" is - that the former means in all four direction, the latter, up and down.
... the location where the Tenufah is performed, and the location where the Hagashah is performed is - the former on the east side of the Mizbe'ach, the latter, on the west.
One performs Tenufah before Hagashah.
The two Menachos that require both Tenufah and Hagashah are - Minchas ha'Omer and Minchas Kena'os (of a Sotah).
The only Minchah that requires neither is - Minchas Nesachim.
Rebbi Shimon lists three Korbanos, each of which requires two out of three specific Mitzvos (but not the third). Two of the three ...
... Korbanos are Zivchei Shalmei Yachid and Zivchei Shalmei Tzibur. Which is the third?
... Mitzvos are Semichah and Tenufah Shechutin. What is the third?
Which of the three Mitzvos is not required by ...
... Zivchei Shalmei Yachid?
... Zivchei Shalmei Tzibur?
... Asham Metzora?
What do we learn from ...
... the Pasuk in Metzora (in connection with the Asham Metzora and the Log of oil) "Veheinif Osam Tenufah"?
... the word "Oso" (in the Pasuk "Ve'hikriv Oso le'Asham ... Ve'heinif")?
And how do we know that the Torah does not mean to say that after waving them together, the Kohen waves them again independently?
Rebbi Shimon lists three Korbanos, each of which requires two out of three specific Mitzvos (but not the third). Two of the three ...
... Korbanos are Zivchei Shalmei Yachid and Zivchei Shalmei Tzibur. The third is - Asham Metzora.
... Mitzvos are Semichah and Tenufah Shechutin. The third is - Tenufah Chayim.
The Mitzvah that is not required by ...
... Zivchei Shalmei Yachid is - Tenufah Chayim.
... Zivchei Shalmei Tzibur is - Semichah.
... Asham Metzora is - Tenufah Shechutin.
We learn from ...
... the Pasuk in Metzora (in connection with the Asham Metzora and the Log of oil) "Ve'heinif Osam Tenufah" - that the Asham Metzora requires waving together with the oil.
... the word "Oso" (in the Pasuk there "Ve'hikriv Oso le'Asham ... Ve'heinif") - that if the Kohen waved them separately, he is Yotzei.
We know that the Torah does not mean to say that after waving them together, the Kohen waves them again independently - because it writes "Tenufah" in the singular (and not 'Tenufos').
How do we interpret "Lifnei Hash-m" (with regard to the Tenufah)? Which location does that imply?
What do we mean when we ask 've'Ha Amar "Lifnei Hash-m"; 'Yachol be'Ma'arov'? What is this referring to?
How do we answer the Kashya? Why is a Minchah different?
We interpret "Lifnei Hash-m", with regard to the Tenufah, to mean - on the east side of the Mizbe'ach (see Rabeinu Gershom at foot of page).
But surely, we ask - the question "Lifnei Hash-m"; 'Yachol be'Ma'arov' (asked elsewhere in connection with the Hagashah of the Minchah) implies that "Lifnei Hash-m" refers to the west side of the Mizbe'ach (and not the east)?
And we answer that a Minchah is different - because it is referred to as 'Chatas', and therefore requires Keren and Y'sod. And the south-eastern Keren did not have a Y'sod (as we learn in the Mishnah in Midos). Otherwise, any side of the Mizbe'ach is included in "Lifnei Hash-m" (see Tosfos DH 'Aval').
What does Rebbi Eliezer ben Ya'akov learn from the Pasuk in Ki Savo (in connection with the Bikurim) "Ve'lakach ha'Kohen ha'Tene mi'Yadecha"?
What is the connection between this Pasuk and the Pasuk in Tzav (in connection with the Korban Shelamim) "Yadav Tevi'enah"?
A 'Gezeirah-Shavah' generally cuts both ways. In which way is Shelamim compared to Bikurim?
How is the Tenufah then performed?
Rebbi Eliezer ben Ya'akov learns from the Pasuk in Ki Savo "Ve'lakach ha'Kohen ha'Tene mi'Yadecha" - that Bikurim require Tenufah.
The connection between this Pasuk and the Pasuk in Tzav (in connection with the Korban Shelamim) "Yadav Tevi'enah" is - that he learns the above with a 'Gezeirah-Shavah' from there (by means of "Yad" "Yad").
A 'Gezeirah-Shavah' generally cuts both ways, and sure enough, we compare Shelamim to Bikurim with regard to a Kohen participating in the Tenufah.
Consequently, the Kohen places his hand underneath that of the owner (see Tosfos DH 'Kohen'), and they wave it together.
We ask why the author of our Mishnah (which requires Tenufah by Bikurim) cannot be Rebbi Yehudah. What does Rebbi Yehudah learn from the Pasuk in Ki Savo (in connection with Bikurim) "Ve'hinachto"?
What do we mean when we answer that we prefer to establish Rebbi Eliezer ben Ya'akov as the author, because he was a great man?
What reason does Rava give for doing so?
We ask why the author of our Mishnah (which requires Tenufah by Bikurim) cannot be Rebbi Yehudah, who learns from the Pasuk "Ve'hinachto" - the Mitzvah of Tenufah.
When we answer that we prefer to establish Rebbi Eliezer ben Ya'akov as the author, because he was a great man, we are referring to the principle - 'Mishnas Rebbi Eliezer ben Yaakov Kav ve'Naki', which means that (in the Mishnah) the Halachah is always like him.
Rava answers that we prefer to establish our Mishnah like Rebbi Eliezer ben Ya'akov - because he Darshens it from "Ve'hinicho" which is written at the beginning of the Parshah (rather than from "Vehinachto" at the end [see Rabeinu Gershom]).
After including the Chazeh ve'Shok of Shalmei Nashim in the Din of Tenufah, the Tana adds 'Aval Lo ba'Acherim' (implying that he precludes them). How does Rav Yehudah explain it?
Then who performs the Tenufah on their Korban?
What does the Tana Kama of a Beraisa learn from the Pasuk in Tzav (in connection with the Tenufah) "B'nei Yisrael"? Whom does this come to preclude?
After incorporating the Chazeh ve'Shok of Shalmei Nashim in the Din of Tenufah, the Tana adds 'Aval Lo ba'Acherim' (implying that he precludes them). Rav Yehudah explains - that the Tana is precluding women from actually performing Tenufah, on the one hand, but including their Korban in the Din of Tenufah, on the other.
And it is - the Kohen alone who performs the Tenufah on their Korban.
The Tana Kama of a Beraisa learns from the Pasuk in Tzav (in connection with the Tenufah) "B'nei Yisrael" - to preclude Nochrim and women.
What do we learn from the Pasuk "B'nei Yisrael" (in connection with Semichah)?
Does this mean that their Korban is Patur from Semichah?
How does Rebbi Yossi in a Beraisa explain the difference between the Korban of a Nochri and a woman is exempt from Semichah altogether, whereas it still requires a Kohen to perform Tenufah (even the Torah writes "B'nei Yisrsael" by both)?
We learn from the Pasuk "B'nei Yisrael" (in connection with Semichah) - that Nochrim and women do not perform Tenufah on their own Korban.
This does not mean that their Korban is Patur from Semichah - because the Kohen still performs it.
To explain why the Korban of a Nochri and a woman is exempt from Semichah altogether, whereas it still requires a Kohen to perform Tenufah (even the Torah writes "B'nei Yisrsael" by both)Rebbi Yossi in a Beraisa explains - that whereas Tenufah can still be performed by the Kohen, Semichah can only be performed by the owner.
What does another Beraisa learn from the word "ha'Makriv" (in the Pasuk in Tzav, in connection with Tenufah) "ha'Makriv es Zevach Shelamav ... Yadav Tevi'enah ... ")? Whom does it come to include?
Why can the Pasuk not be coming to preclude the owner from participating in the Tenufah?
Another Beraisa learns from the word "ha'Makriv" (in the Pasuk in Tzav "ha'Makriv es Zevach Shelamav ... Yadav Tevi'enah ... ") - that a Ger and an Eved Meshuchrar (set free) can perform Tenufah.
The Pasuk cannot be coming to preclude the owner from participating in the Tenufah - due to the Pasuk "Yadav Tevi'enah", as we learned above.