Menachos Daf 61 - Tenufah
Summary
- The shiur learns Menachos 61, starting near the end of 61b at “Rabbi Shimon אומר,” and it completes the sugya of which *menachos* require *hagashah* by building *derashos* of *ribui* and *miut* to include *minchas nokhrim* and *minchas nashim* and to exclude *shtei halechem*, *lechem hapanim*, *minchas nesachim*, and *minchas kohanim* and *minchas Kohen Mashiach*. The *mishnah* then classifies korbanos into those needing *tenufah* without *hagashah*, those needing both, and those needing neither, and it adds Rabbi Shimon’s framework of three korbanos that each have two of three mitzvos: *semichah*, *tenufas chayim*, and *tenufas shechutim*. The *gemara* explains how *tenufah* is performed for the *asham metzora* together with the *log shemen*, derives *tenufah* for *bikkurim* according to רבי אלעזר בן יעקב (and also רבי יהודה), and analyzes whether women and non-Jews do *tenufah* themselves or merely bring korbanos that require a כהן to do it.
- Dr. David Lander sponsors the shiur in honor of his wife and children and *l’ilui nishmas* his mother גולדה בת שמחה עליה השלום, with the נוסח “הנשמה should have an עליה.” Daniel Goldstein sponsors in honor of the twelfth יארצייט of his mother June Goldstein, שרה חנה בת מרדכי אריה עליה השלום, which was yesterday, with the same נוסח. Rina Septi Goldstein and Mark Goldstein sponsor in memory of Moe Septi, משה בן הרב אלעזר שמואל, on the occasion of his יארצייט, also with the same נוסח. The shiur begins on מנחות דף ס״א עמוד ב׳ at “Rabbi שמעון אומר,” seven lines from the end of the page.
- Rabbi Shimon derives from “והביא את המנחה” that other *menachos* require *hagashah*, including *minchas nokhrim* and *minchas nashim*, and he uses “מאלה” to exclude *shtei halechem* and *lechem hapanim* because they have nothing burned *la’ishim*. The *gemara* challenges that *minchas nesachim* is entirely *la’ishim* and might require *hagashah*, and Rabbi Shimon excludes it from “והקריבה,” resolving that he already used “והקריב” for *minchas sotah* by distinguishing *והקריב* from *והקריבה* and treating the added *hei* as the *miut*. Rabbi Shimon includes independent *menachos* “שבאות בכלל עצמן” and excludes *minchas nesachim* as “שאינה באה בכלל עצמה,” and he then excludes *minchas kohanim* and *minchas Kohen Mashiach* via “והגישה,” again distinguishing *והגיש* from *והגישה* and using the extra *hei* as the exclusion. The shiur cites the שפת אמת to explain how a view could exclude *minchas nesachim* but not exclude *minchas kohanim* by tying the ability to exclude specifically to language that directly refers to *hagashah*.
- The *gemara* frames inclusion in *hagashah* around three features: having a portion burned *la’ishim*, being an independent korban, and leaving portions for kohanim to eat, and it excludes *shtei halechem* and *lechem hapanim* for lacking *la’ishim*, excludes *minchas nesachim* for lacking independence, and excludes *minchas kohanim* and *minchas Kohen Mashiach* for lacking any portion eaten by kohanim. The sugya derives from “והרים ממנו בקומצו” that *haramah* and *kemitzah* are done specifically with the כהן’s hand and not with a כלי, and the shiur reports Rashi’s framing as a *gezeirah shavah* and later *acharonim* suggesting Rashi may have had a different *girsa*. The shiur connects this to earlier sugyos about “מלוא קומצו בקומצו” that reject making a measuring utensil matching a specific כהן’s personal *kometz*, and it notes a מחלוקת רב ושמואל whether the requirement is *me’akev* or only *lechatchilah*.
- The *mishnah* lists items requiring *tenufah* but not *hagashah*, including the *log shemen* and *asham* of a metzora, *bikkurim* according to רבי אלעזר בן יעקב, *eimurei shalmei yachid* and their *chazeh* and *shok*, and also *shtei halechem* with the *shnei kivsei atzeres*. The *mishnah* teaches that for *shtei halechem* and the כבשים, one places the breads atop the animals, puts both hands underneath, and performs מוליך ומביא מעלה ומוריד based on “אשר הונף ואשר הורם.” The *mishnah* states that *tenufah* is performed in the מזרח of the עזרה and *hagashah* in the מערב, and that *tenufos* precede *hagashos* for offerings that have both, and it identifies *minchas ha’omer* and *minchas k’naos* as requiring both. The *mishnah* states that *lechem hapanim* and *minchas nesachim* require neither *hagashah* nor *tenufah*.
- A *beraisa* reads “והקריב אותו לאשם ואת לוג השמן והניף אותם תנופה” as teaching that the *asham* and *log shemen* are waved “כאחד,” and it also teaches that waving each separately still fulfills the requirement. The *beraisa* rejects a requirement to wave multiple times by reading “תנופה” as excluding “תנופות,” so one *tenufah* suffices. The *gemara* reconciles “לפני ה׳” allowing *tenufah* in the מזרח with the requirement that *hagashah* is in the מערב by explaining that a *minchah* is “דקרי חטאת,” that *chatas* needs a *yesod*, and that the קרן דרומית מזרחית lacks a *yesod*, so *hagashah* must satisfy both “לפני ה׳” and “אל פני המזבח” in the southwest, while *tenufah* does not require a *yesod*.
- A *beraisa* derives *tenufah* for *bikkurim* according to רבי אלעזר בן יעקב from “ולקח הכהן הטנא מידך,” using a *gezeirah shavah* “יד יד” from *shelamim* and concluding that both כהן and בעלים participate, with the model “כהן מניח ידו תחת ידי בעלים ומניף.” The shiur presents three approaches to the חציצה problem: Rashi treats the כהן’s role as secondary so חציצה does not invalidate, Tosafos reads the hand placement as both touching the vessel directly from different sides, and Tosafos in Kiddushin frames the procedure as a *gezeiras hakasuv* that prevents it from being a disqualifying חציצה. The *gemara* notes that רבי יהודה also holds *bikkurim* require *tenufah* by reading “והנחתו” as *tenufah* because “הרי הנחה אמור” already appears elsewhere, and it explains that the *mishnah* cites רבי אלעזר בן יעקב either because his דרשה comes earlier in the פסוקים or because “חדא ורב גובריה,” invoking “משנתו של רבי אלעזר בן יעקב קב ונקי.”
- The *mishnah* states “אחד האנשים ואחד הנשים בישראל ולא באחרים,” and Rav Yehudah explains that both men’s and women’s korbanos require *tenufah* but the act of *tenufah* is performed by ישראל and not by women. A *beraisa* expounds “בני ישראל” as excluding performance of *tenufah* by עובדי כוכבים and by נשים, while רבי יוסי argues that unlike *semichah* which is “בבעלים,” *tenufah* is “בכהנים,” so one might have thought not to exclude women’s and non-Jews’ korbanos from requiring *tenufah* at all. The *beraisa* keeps the requirement of *tenufah* for the korbanos but limits who performs it, and the shiur reports that Rashi treats women’s and non-Jews’ offerings similarly as requiring *tenufah* done on their behalf, while Tosafos presents a different reading in which a woman’s korban requires *tenufah* done by a כהן but a non-Jew’s korban does not require *tenufah* at all.
- Rabbi Shimon teaches that there are three korbanos across which two out of three mitzvos apply to each, with the three mitzvos being *semichah*, *tenufas chayim*, and *tenufas shechutim*. *Zivchei shalmei yachid* require *semichas chayim* and *tenufas shechutim* and do not have *tenufas chayim*. *Zivchei shalmei tzibbur* require *tenufas chayim* and *tenufas shechutim* and do not have *semichah*. *Asham metzora* requires *semichah* and *tenufas chayim* and does not have *tenufas shechutim*.
- The shiur links the דרשה “בני ישראל” to Shulchan Aruch Orach Chaim סימן יד, where ציצית made by a non-Jew are פסול based on “דבר אל בני ישראל,” while an אשה making ציצית is treated as כשר by the Shulchan Aruch and “יש מחמירים” is cited by the רמ״א with “טוב לעשות כן לכתחילה.” The מגן אברהם challenges how women can be included when “בני ישראל” is sometimes read as excluding “בנות ישראל,” and the shiur cites הגהות מיימוניות בשם מהר״ם מרוטנבורג that women-made ציצית are פסול and the משנה ברורה’s linkage to the רמ״א’s chumra. רבי עקיבא איגר quotes a מזרחי that “בכל התורה כולה” women are generally included because “השוה הכתוב אשה לאיש לכל דינים שבתורה,” that exclusions like “בני אהרן” depend on extra wording, and that the exclusion of women in this *tenufah* context works because it is treated as a *mitzvas aseh shehazman grama* that leaves women exempt here.
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