Menachos 62 - NBTD
00:00 - Good Voch
00:11 - 62A
17:35 - 62B
24:40 - Have a Wonderful Week!
Quiz - Kahoot.MDYdaf.com
Summary
- A speaker explains the procedures and textual sources for *tenufah* of *shelamim* on דף סב עמוד א–ב, including how the *eimurim*, *chazeh*, *shok*, and any bread are arranged, why multiple *kohanim* are involved, and how “מוליך ומביא מעלה ומוריד” expresses recognition of Hashem’s dominion and protection from harmful winds and dew, with a warning not to provoke the *satan*. The text then lays out disputes about *tenufah* for זבחי שלמי ציבור, Rabbi Shimon’s framework of three *korbanos* with three *mitzvos* where each lacks one element, and practical rules for who performs *tenufah* for partners, a woman, and someone sending a *korban* from overseas. It ends with משנה יומי in מסכת מעשרות defining when various produce reaches the “finish line” for *maasros* and when *arai* eating remains permitted.
- A person places the *eimurim* on the palms, and then places the *chazeh* and *shok* on top of them. A case that includes bread places the bread on top, such as by *todah* and *nazir*. Rav Papa derives bread-on-top from the *miluim* verse “חלת מצה אחת וחלת לחם שמן וישם על החלבים ועל שוק הימין,” where the loaf sits on top of the fats and the right thigh.
- A contradiction appears between “שוק התרומה וחזה התנופה על אישי החלבים” and “החלב על החזה יביאנה.” Abaye explains that a *kohen* brings the pieces from the *beit hamitbachayim* and places the fats on top when transferring them, and the orientation flips when handed along for *tenufah*. The verse “וישימו את החלבים על החזות ויקטר החלבים המזבחה” is satisfied by adding another handoff to a third *kohen* who goes to burn it, so the fats end up on top on the way to the *mizbe’ach*. The *gemara* teaches a *chidush* that three *kohanim* are required because of “ברוב עם הדרת מלך.”
- A *beraisa* sets out multiple readings of “והניף הכהן אותם על לחם הביכורים על שני כבשים” that create uncertainty whether the lambs are on the bread or the bread is on the lambs. Rav Papa again resolves it from *miluim* that bread goes on top. Rabbi Yehoshua ben Shalom says the lambs go on top and interprets “על שני כבשים” as excluding the seven accompanying *korbanos* so the *tenufah* applies specifically to the two sheep. Chanina ben Chachinai says to place the two loaves between the thighs of the lambs to fulfill both verses as “לחם על גבי כבשים וכבשים על גבי לחם,” and Rebbe rejects that as unfit before the King and rules “אלא מניח זה בצד זה ומניף.”
- Rav Chisda and Rav Hamnuna explain that Rebbe holds “על” can mean adjacent, “על בסמוך.” Rabbi applies this to “ונתת על המערכת לבונה זכה,” placing the frankincense next to the *lechem hapanim* rather than on top. A proof comes from “וסכות על הארון את הפרוכת,” where the *paroches* stands next to the *aron* and not on top, showing “על” can mean near.
- Rabbi Chiyya bar Abba says in the name of Rabbi Yochanan that “מוליך ומביא” is directed to the One “שהרוחות שלו,” and “מעלה ומוריד” to the One “שהשמים וארץ שלו,” with *ruchos* understood as directions. In the West they teach in the name of Rabbi Yosi bar Chanina that “מוליך ומביא” stops harmful winds and “מעלה ומוריד” stops harmful dew. Rabbi Yosi bar Avin concludes “שירי מצוה מעכבים את הפורענות” because *tenufah* is “שירי מצוה היא” yet it averts misfortune. Rava says “וכן לולב,” extending the same directional action to the *lulav*.
- Rav Acha bar Yaakov waves the *lulav* and says “גירא בעיניה דשטנא.” The *gemara* says “ולאו מילתא היא” because it can provoke the *satan*.
- A *beraisa* says זבחי שלמי ציבור require *tenufah* after *shechitah*, with Rebbe requiring waving the entire animal “כמות שהן” and the *chachamim* requiring only *chazeh* and *shok*. One explanation frames the dispute as “בדומינו מינו ובוקי באתרא,” where one side continues learning details from the model case while the other stops after the core rule. Rav Papa says all agree “דומינו מינו,” and Rebbe’s reason is that *tenufah* applies to what is “מתנה לכהן,” so by the ציבור where the whole animal is a gift the whole animal is waved. Ravina says all agree “דומינו ובוקי באתרא,” and the *rabbanan* derive inclusion of ציבור from “שלמיהם ריבויה הוא.”
- Rabbi Shimon states that three offerings require three commandments, with each offering having two and lacking one: זבחי שלמי יחיד require *semichah* while alive and *tenufah* when slaughtered but lack *tenufah* while alive; זבחי שלמי ציבור require *tenufah* while alive and when slaughtered but lack *semichah*; and אשם מצורע requires *semichah* and *tenufah* while alive but lacks *tenufah* when slaughtered. A *kal vachomer* tries to obligate *tenufah* while alive for שלמי יחיד from שלמי ציבור, and the Torah excludes it with “אותם.” A second *kal vachomer* tries to obligate *semichah* for שלמי ציבור, and the answer is the tradition “גמירי שתי סמיכות בציבור,” limited to the שעיר לעזאזל of יום כיפור and פר העלם דבר. A third *kal vachomer* tries to obligate slaughtered-*tenufah* for אשם מצורע from שלמי יחיד, and the Torah excludes it with “אותו למעוטי אשם מצורע.”
- A *beraisa* rules that five partners who bring one *korban* have one person wave on behalf of all. A woman has a *kohen* wave on her behalf. A person who sends his *korbanos* from overseas likewise has a *kohen* perform the *tenufah* on his behalf.
- The משנה states in מסכת מעשרות פרק א משנה ה that cucumbers and gourds become fixed for *maasros* once the fuzz is removed, and if it is not removed then once a pile is made. The watermelon becomes fixed once its fuzz is rubbed off, and if not then once a pile is made. Bundled vegetables become fixed once bundled, and if not bundled then when the vessel is filled, and if not filled then when one gathers all one needs; similarly a fruit basket becomes fixed once covered, and if not covered then when the vessel is filled, and if not filled then when one gathers all one needs. The משנה limits these rules to one taking produce to the market, while one taking it home may eat *arai* until reaching home. Dates become fixed once separated, raisins once piled, onions once peeled or else once piled, grain once leveled or else once piled, legumes once sifted or else once leveled, and even after leveling one may take from broken pieces, the sides, or what is within the straw and eat.
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