Menachos 10
Summary
- A shiur on *Menachot* daf 10 continues from ט עמוד ב with אביי and רב זירא on the *metzora* purification process and the repeated פסוקים about placing blood and oil on the right thumb and right big toe, deriving precise rules about valid placement and whether oil goes on the blood itself or on its place. Rava derives גזירות שוות from *metzora* to require “right” for קמיצה, חליצה, and רציעה, while later אמוראים clarify when terms like *etzba* and *kehuna* require עבודה specifically with the right hand, especially for actions that are מעכב כפרה. The sugya contrasts חכמים with רבי שמעון on whether “right” requires one term or both, explains why “כהן” can indicate wearing בגדי כהונה rather than handedness, and justifies extra derivations for קמיצה and for קמיצת מנחת חוטא even according to רבי שמעון.
- Shalom to all today's מנחות דף י and we're starting ט עמוד ב about the second to last line with the words אמר ליה אביי לרב זירא and today's דף is sponsored לעילוי נשמת מרש מרים שרה בת יעקב משה הרניש her נשמה should have an עליה.
- Abaye asks Rav Zeira why the פסוק repeats על בהן ידו הימנית ועל בהן רגלו הימנית for the oil application when it is already stated for the blood. The Gemara answers that one repetition validates placing it on the “sides” and one repetition invalidates placing it below, termed פסול צידי צדדין. The Gemara asks why both phrases על דם האשם and על מקום דם האשם are needed, and it answers that על מקום teaches validity even if the blood was wiped away, while על דם teaches that applying oil on top of existing blood is not a חציצה and is correct.
- Rava asks why the Torah repeats the right-thumb/right-toe wording for the oil of both the wealthy and poor *metzora*, and he derives three גזירות שוות: יד יד requires קמיצה with the right hand, רגל רגל requires חליצה with the right foot, and אוזן אוזן requires רציעה on the right ear. The shiur explains חליצה as removing the shoe and spitting, and רציעה as boring the ear of an עבד עברי who chooses to remain.
- The Gemara asks why שמאלית is stated again regarding the oil being poured into the כהן’s left hand and Rav Sheisha brei d’Rav Idi answers that it invalidates using the כהן’s right hand there, rejecting a קל וחומר that would have allowed the right hand in a context where the left is included. The Gemara then asks why the additional שמאלית and the right-hand/right-foot phrases by the poor *metzora* are needed and answers with תנא דבי רבי ישמעאל that any פרשה repeated is repeated only for the new point within it and is not a source for other matters.
- Rabbi Yochanan בשם Reish Lakish states that anywhere the Torah says אצבע and כהונה it means only the right hand, learned from the *metzora* phrase וטבל הכהן את אצבעו הימנית. The Gemara challenges this from קמיצה, which says only כהונה yet קמץ בשמאל פסול, and Rava revises the rule to “either *etzba* or *kehuna*” requires the right. Abaye challenges from הולכת איברים לכבש, where the פסוק uses כהונה yet the משנה describes holding the right leg in the left hand while the head is in the right, and the Gemara limits the “either/or” rule to דבר המעכב כפרה, while הולכת איברים is not מעכב כפרה.
- The Gemara challenges from קבלת הדם, which is מעכב כפרה and uses כהונה, and a משנה says קיבל בשמאל פסול while רבי שמעון מכשיר. The Gemara answers that רבי שמעון requires both אצבע and כהונה to mandate the right, then refines that רבי שמעון holds אצבע alone mandates the right but כהונה alone does not, so kabbalah with only כהונה allows the left for רבי שמעון. The Gemara asks what כהן teaches there if not handedness and answers that it teaches בכהונו, requiring the בגדי כהונה. The Gemara raises זריקה, where the משנה says זרק בשמאל פסול and רבי שמעון does not argue there, and Abaye answers that a ברייתא explicitly records רבי שמעון as מכשיר both קבלה and זריקה בשמאל.
- The Gemara asks why Rava’s יד יד לקמיצה is needed if כהונה already teaches right-handedness for חכמים, and it answers that one source is for the קמיצה itself and one is for קידוש הקומץ in a כלי שרת. It then asks why Rava’s גזירה שוה is needed for רבי שמעון, who does not require קידוש קומץ or who validates left-handed performance, and it brings רבי יהודה בריה דרבי חייא that רבי שמעון reads קודש קדשים היא כחטאת וכאשם to require that if the עבודה is done “by hand” it is done with the right like חטאת, while if done “with a vessel” it can be done with the left like אשם, citing the *metzora* oil poured onto the left hand. The Gemara concludes that Rava’s יד יד is needed specifically for קמיצת מנחת חוטא, because one might think that since רבי שמעון says the מנחת חוטא is not made *mehudar* it could also be valid with a left-handed קמיצה, and the גזירה שוה teaches that it still requires the right hand.
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