Menachos Daf 10 - Kemitzah With the Right Hand
Summary
- A Mishnah rules that *kemitzah* done with the left hand is invalid, and the Gemara derives that *kemitzah* must be performed specifically with the right hand by analyzing the repeated Torah emphasis on the left hand in the *metzora* oil service and by additional derivations from the words *yad*, *etzba*, and *kehuna*. The sugya tests how many repetitions of *שמאלית* are needed to prove that *metzora* is the exceptional case, explains other apparent redundancies in the *metzora* parashah (including “על דם האשם” and “על מקום דם האשם”), and then formulates rules for when Torah language mandates the right hand, including disputes between the Chachamim and Rabbi Shimon. The conclusion assigns distinct functions to multiple derivations, including extending right-hand *kemitzah* even to *מנחת חוטא* despite its intentionally non-enhanced character.
- A daf is taught as *מנחות דף י*, beginning on *דף ט עמוד ב* nine lines from the end at *קמץ בשמאלו*. A sponsorship is given by Dr. David Lander on behalf of his wife and children *לעילוי נשמת* his mother גולדה בת שמחה עליה השלום, and by the Butler family for the *יארצייט* of מייקי באטלר זכרונו לברכה, רפאל מיכאל יצחק בן דניאל אליהו הלוי.
- A Mishnah states that if one performs *kemitzah* with the left hand, it is invalid. Rabbi Zeira derives right-hand *kemitzah* from “וְיָמְלֵא כַפּוֹ מִמֶּנָּה,” learning that unspecified *כף* defaults to the right hand because the *metzora* parashah uniquely specifies “כף הכהן השמאלית.”
- The Gemara challenges using “כף הכהן השמאלית” as a proof because the verse is needed for its own law, and it considers whether repeated *שמאלית* could produce *אין מיעוט אחר מיעוט אלא לרבות*. The Gemara introduces further instances of *שמאלית* in both *מצורע עשיר* and *מצורע עני* and concludes that the multiple explicit left-hand references establish that left is exclusive to the *metzora* oil procedure and that elsewhere *כף* indicates right.
- תוספות asks why the Torah would write *שמאל* twice to create a potential *ריבוי* rather than omit *שמאל* entirely if right were acceptable. A resolution is cited from תוספות in מסכת יומא דף ס' עמוד א' and a similar approach in שיטה מקובצת, stating that the Torah sometimes generates an explicit *ריבוי* to counter an alternate potential *מיעוט* that might have been derived elsewhere.
- Rav Yirmiyah asks Rabbi Zeira why the Torah must explicitly state oil placement on “בהן ידו הימנית” and “בהן רגלו הימנית” when oil is already placed “על דם האשם” or “על מקום דם האשם,” and the blood placement already defines the locations. Rabbi Zeira answers that one explicit mention validates placing on the sides (*צדדין*) while another disqualifies more remote areas (*צידי צדדין*), defining the acceptable placement range.
- The Gemara explains that both phrases are needed because “על דם האשם” could imply oil is applied only when blood remains, while “על מקום דם האשם” could imply blood must be wiped to avoid *חציצה*. The paired wording teaches that oil may be applied whether the blood is present or wiped and that blood is not a *חציצה*.
- Rava states that the Torah’s explicit “ימנית” in the *metzora* oil placement is not needed for the *metzora* law itself and instead supports *gezeirah shavah* derivations: “יד יד” teaches right-hand *kemitzah*, “רגל רגל” teaches right-foot *chalitzah*, and “אוזן אוזן” teaches right-ear *retziah*.
- The Gemara asks what the repeated *שמאלית* teaches if *kemitzah* can be learned from “יד יד.” Rav Sheshet brei d’Rav Idi says it teaches that for *metzora* oil *yetzikah* only the left hand is valid, rejecting a *kal vachomer* that might have allowed the right hand once left was permitted.
- The Gemara explains that repeating the *metzora* laws for *מצורע עני* serves the principle “כל פרשה שנאמרה ונשנית לא נשנית אלא בשביל דבר שנתחדש בה,” with the new element being the different korban structure for the poor *metzora*.
- Rabbi Shimon ben Lakish states that wherever *אצבע* and *כהונה* appear, the act requires the right hand. The Gemara tests this against *kemitzah*, which contains *כהונה* without *אצבע*, and Rava answers that either *אצבע* or *כהונה* can indicate right hand, limited to matters that are *דבר המעכב כפרה*.
- Abaye challenges Rava from *הלכות איברים לכבש* in מסכת תמיד, where *כהונה* appears yet a kohein carries a limb with his left hand. Rava answers that carrying limbs to the ramp is not *מעכב כפרה*, so the right-hand requirement does not apply there.
- The Gemara challenges the rule from *קבלת הדם*, which is *מעכב כפרה* and includes *כהונה*, yet a Mishnah records “קיבל בשמאל פסול, ורבי שמעון מכשיר.” The Gemara attributes the permissibility to Rabbi Shimon’s approach, presenting a dispute over whether *כהונה* alone mandates the right hand.
- A teaching is cited: “כל מקום שנאמר יד אינה אלא ימין, אצבע אינה אלא ימין,” which forces a refinement of Rabbi Shimon’s view. The Gemara concludes that Rabbi Shimon holds *אצבע* alone mandates right, but *כהונה* alone does not, so “בני אהרן הכהנים” in *kabbalah* teaches *בכהונו*—that the kohein must wear *בגדי כהונה*—rather than teaching a right-hand requirement.
- The Gemara asks why Rabbi Shimon does not dispute left-hand invalidity in *zerikah* when the verse has *כהונה* without *אצבע*. Abaye answers that Rabbi Shimon does dispute it in a baraita: “זרק בשמאל פסול ורבי שמעון מכשיר.”
- The Gemara asks why Rava needs “יד יד” to teach right-hand *kemitzah* if *כהונה* alone would already require right according to the Chachamim. The Gemara answers that two derivations are used, “חד לקומץ וחד לקידוש קומץ,” establishing right-hand requirements for both taking the handful and sanctifying the handful by placing it into a *kli sharet*.
- The Gemara asks why “יד יד” is needed according to Rabbi Shimon, who does not require *קידוש קומץ* or allows left in that context. The Gemara answers that “יד יד” is needed for the handful of *מנחת חוטא*, since one might have thought that because Rabbi Shimon says it lacks oil and frankincense “שלא יהא קרבנו מהודר,” its *kemitzah* might also be valid with the left hand, and the *gezeirah shavah* teaches that it still requires the right hand.
Previous Page
Next Page
Daf Images are property of Vagshal and may not be reproduced.
Suggestions