Menachos 10 - NBTD
00:00 - Good Morning
00:10 - 9B
06:27 - 10A
20:54 - 10B
25:18 - Have a Wonderful Day!
Quiz - http://Kahoot.MDYdaf.com
Summary
- Good morning רבותי. לעילוי נשמת שמעון בן יוסף ורבקה בת מרדכי. The shiur learns from דף ט עמוד ב that קמיצה in a מנחה must be done with the right hand and that the Torah’s repeated emphasis on the left hand by מצורע is exceptional and serves to define the default of “כף” as the right hand elsewhere. The Gemara uses multiple verses about the מצורע—covering both עשיר and עני—to establish that שמאל is reserved for that case, clarifies where oil may be placed on the thumb and toe and whether oil must be placed on blood itself or merely on the מקום דם, and derives additional right-sided requirements through *gezeirah shavah* for קמיצה, חליצה, and רציעה. The sugya then analyzes the rule that “אצבע וכהונה” indicates right-handed performance, confronts exceptions like הולכת איברים, and explores רבי שמעון’s positions about קבלה and זריקה with the left hand, finally returning to explain why extra לימודים are needed for קמיצה, including by מנחת חוטא.
- We are holding on like nine, ten lines from the bottom of דף ט עמוד ב: קומץ בשמאל, and the משנה says that if the כהן performs קמיצה with the left hand it is פסול. The shiur describes קמיצה as the כהן inserting his hand into the flour, grasping with three fingers, and placing the קומץ into a second bowl, and it states that קמיצה must be done with the right hand. The Gemara asks מנא הני מילי and רבי זירא brings the verse ויקרב את המנחה וימלא כפו ממנה to derive the requirement.
- The Gemara defines “כף” as the right hand by contrasting it with the מצורע, where the Torah explicitly says כף הכהן השמאלית in ולקח הכהן מלוג השמן ויצק על כף הכהן השמאלית. The shiur notes that there are four occurrences of “שמאל” by מצורע—תרי בעני, תרי בעשיר—and the Gemara uses them to establish that elsewhere כף means the right while left is reserved only for the מצורע. The Gemara addresses why the “left” verses are not needed solely for their own law and resolves challenges such as מיעוט אחר מיעוט and the possibility of learning broader rules from the מצורע case, concluding that the repetition fixes the rule that מנחה uses the right.
- Rabbi Yirmiyah asks Rabbi Zeira why the Torah must specify על בהן ידו הימנית ועל בהן רגלו הימנית in the context of the מצורע’s oil if the oil is placed where the blood was placed, which is already on the right. The Gemara answers חד להכשיר צדדים וחד לפסול צידי צדדים, permitting placement on the side area adjacent to the thumb while disqualifying placement on the further “side of the side” area that is considered part of the palm. The shiur applies this to correct a video depiction and states that placing oil on the wrong adjacent region is אסור.
- The Gemara asks why the Torah says both על דם האשם and ועל מקום דם האשם. The shiur presents the *hava amina* that if oil must be “on the blood,” then wiping off the blood first would invalidate, and it answers that “on the place of the blood” allows oil even after the blood was removed. The shiur also presents the opposite *hava amina* that “on the place” might imply the blood’s presence is a חציצה, and it answers with על דם האשם to teach that oil may be placed directly on top of the blood as well. The conclusion is that oil placement works whether the blood remains or was wiped away, as long as it is applied on the proper spot.
- Rava explains that the Torah’s right-sided terms yield three halachot: יד יד לקמיצה teaches that קמיצה is done with the right hand, רגל רגל לחליצה teaches that the חליצה shoe must be on the right foot, and אוזן אוזן לרציעה teaches that רציעה is done on the right ear. The shiur describes חליצה as the procedure where a יבמה removes the specially tied shoe, throws it, and performs visible spitting, with the בית דין declaring חלוצה נעלו. These derivations are presented as classic right-sided requirements learned from the מצורע’s right-sided language through *gezeirah shavah*.
- Rav Sheisha brei d’Rav Idi uses one of the extra “שמאל” verses to disqualify using the כהן’s right hand in the מצורע service, preventing an inference that if left is allowed then right should also be allowed. The remaining repetition is explained according to תנא דבי רבי ישמעאל: כל פרשה שנאמרה ונשנית לא נשנית אלא בשביל דבר שנתחדש בה. The shiur states that the Torah repeats the rich מצורע and the poor מצורע only to teach the חידוש that the עני brings a קרבן עולה ויורד, bringing a bird instead of an animal, and that the extra repeated details are not treated as surplus for additional דרשות.
- Rabbi Shimon ben Lakish states that כל מקום שנאמר אצבע וכהונה אינו אלא ימין, and the Gemara initially assumes this requires both terms together, citing ולקח הכהן מדם החטאת באצבעו and learning from מצורע, דכתיב וטבל הכהן את אצבעו הימנית. The Gemara challenges from קמיצה, which is פסול בשמאל even though it contains only כהונה, and Rava answers that the rule is או אצבע או כהונה, with either term alone implying right-handedness. Abaye challenges from הולכת איברים לכבש, where the משנה allows the כהן to hold the right foot in his left hand, and the Gemara limits Rava’s rule to דבר המעכב כפרה while holacha of limbs is not מעכב.
- The Gemara applies the right-hand requirement to קבלת הדם, since it is מעכב כפרה and is written with כהונה in והקריבו בני אהרן הכהנים את הדם, and the משנה says קיבל בשמאל פסול, yet רבי שמעון מכשיר. The Gemara explains that for רבי שמעון, אצבע does not require כהונה, but כהונה requires אצבע, so the word כהן alone does not mandate the right hand for him, and כהן appears to teach the need for בגדי כהונה. The sugya then raises זריקה, which is פסול בשמאל, and Abaye brings a ברייתא that רבי שמעון actually is מכשיר even for זרק בשמאל, making רבי שמעון a view that allows left-handed קבלה and left-handed זריקה.
- The Gemara asks why Rava needs יד יד לקמיצה if וקמץ הכהן already includes כהונה, and it answers that the word כהן teaches only the requirement of כהונה while the two “יד” לימודים cover two actions: חד לקומץ וחד לקדוש קומץ, requiring right-handedness both for taking the קומץ and for placing it into the second vessel. The shiur notes that רבי שמעון may not require קידוש קומץ, and even where he does, he can allow it with the left, so the Gemara seeks a case where “יד” is needed even for him. The answer is that “יד” is needed for the קומץ of מנחת חוטא, where there is no oil and no לבונה so that the sinner’s offering is not מהודר, and one might think left-handed קמיצה fits that diminished form, but the verse teaches that even מנחת חוטא requires right-handed קמיצה.
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