## Menachot Daf 62a

###### Menachot 62a:1
[Menachot 62a:1](https://torahapp.org/share/book/Menachot/r/62a:1)

כֵּיצַד עוֹשֶׂה? מַנִּיחַ אֵימוּרִין עַל פִּיסַּת הַיָּד, וְחָזֶה וָשׁוֹק עֲלֵיהֶן, וּבְכׇל מָקוֹם שֶׁיֵּשׁ לֶחֶם – הַלֶּחֶם מִלְּמַעְלָה.

**William Davidson Edition - English:**
The Gemara asks: **How does** one **perform** the ritual of waving? First he **places the sacrificial portions on the palm of the hand, and** puts the **breast and** the **thigh on them. And in any place,** i.e., with regard to any offering, **where there are loaves** brought with together with the animal, **the loaves** are placed **on the top.**


###### Menachot 62a:2
[Menachot 62a:2](https://torahapp.org/share/book/Menachot/r/62a:2)

הֵיכָא אָמַר רַב פָּפָּא: בְּמִלּוּאִים.

**William Davidson Edition - English:**
The Gemara asks: **Where** is it stated that the loaves must be placed on the top? **Rav Pappa says:** This is stated explicitly **with regard to** the ram offered at the **inauguration** of the priests, as the verse states: “And he took the fat, and the tail, and all the fat that was upon the inward, and the lobe of the liver, and the two kidneys, and their fat, and the right thigh. And out of the basket of *matzot* that was before the Lord he took one *matza*, and one cake of oiled bread, and one wafer, and placed them on the fat, and upon the right thigh. And he put it all upon the hands of Aaron, and upon the hands of his sons, and waved them for a wave offering before the Lord” (Leviticus 8:25–27).


###### Menachot 62a:3
[Menachot 62a:3](https://torahapp.org/share/book/Menachot/r/62a:3)

מַאי טַעְמָא? אִילֵּימָא מִשּׁוּם דִּכְתִיב: ״שׁוֹק הַתְּרוּמָה וַחֲזֵה הַתְּנוּפָה עַל אִשֵּׁי הַחֲלָבִים יָבִיאוּ לְהָנִיף תְּנוּפָה״, וְהָכְתִיב: ״אֶת הַחֵלֶב עַל הֶחָזֶה יְבִיאֶנּוּ״!

**William Davidson Edition - English:**
The Gemara inquires: **What is the reason,** i.e., from where is it learned, that the sacrificial portions should be placed on the bottom, and the breast and thigh on top of them? **If we say** it is **because it is written: “The thigh of heaving and the breast of waving they shall bring upon the offerings of the fat made by fire, to wave it for a wave offering** before the Lord” (Leviticus 10:15), which indicates that the breast and thigh are placed on top of the fats, that is insufficient: **But isn’t it written** elsewhere: **“The fat upon the breast he shall bring,** that the breast may be waved for a wave offering before the Lord” (Leviticus 7:30)? That verse leads to the opposite conclusion, as it indicates that the fats are to be placed on top of the breast.


###### Menachot 62a:4
[Menachot 62a:4](https://torahapp.org/share/book/Menachot/r/62a:4)

אָמַר אַבָּיֵי: הָהוּא דְּמַיְיתֵי לֵיהּ כֹּהֵן מִבֵּית הַמִּטְבָּחַיִים, וְרָמֵי לֵיהּ.

**William Davidson Edition - English:**
**Abaye said: That** second verse is not referring to the placement of the portions for waving. Rather, it describes their placement **when** the **priest brings** the parts of the offering **from the slaughtering area** in order to be waved. This priest carries the breast and thigh below the fats, **and** accordingly, when he **overturns** these parts onto the hand of the priest who will wave them, the fat will be under the breast and thigh.


###### Menachot 62a:5
[Menachot 62a:5](https://torahapp.org/share/book/Menachot/r/62a:5)

וְהָכְתִיב ״וַיָּשִׂימוּ אֶת הַחֲלָבִים עַל הֶחָזוֹת״? הָהוּא דְּיָהֵיב לֵיהּ לְכֹהֵן אַחֲרִינָא, וְאָזֵיל וּמַקְטַר לֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **But isn’t it written: “And they put the fat upon the breasts”** (Leviticus 9:20), which also indicates that the fat is to be on top of, not beneath, the breast and thigh? The Gemara answers: **That** verse is referring to the stage **when** the priest who waved them **gives them to another priest,** who brings the sacrificial portions up to the altar. Once again the parts are turned over in this exchange, so that the sacrificial fats are on top of the breast. **And** this third priest then **goes and burns** the sacrificial portions on the altar.


###### Menachot 62a:6
[Menachot 62a:6](https://torahapp.org/share/book/Menachot/r/62a:6)

וְהָא קָא מַשְׁמַע לַן, דְּבָעֵינַן שְׁלֹשָׁה כֹּהֲנִים, מִשּׁוּם דִּכְתִיב: ״בְּרׇב עָם הַדְרַת מֶלֶךְ״.

**William Davidson Edition - English:**
The Gemara adds: **And this teaches us that we require three priests** to perform this service: One to bring the parts from the slaughtering area, one to wave them, and a third to burn them upon the altar. The reason why all three acts cannot be performed by a single priest is **because it is written: “In the multitude of people is the King’s glory”** (Proverbs 14:28). If a larger number of priests are involved in the Temple service, this represents greater glory for God. Therefore, it is preferable for the service to be carried out by three priests rather than one.


###### Menachot 62a:7
[Menachot 62a:7](https://torahapp.org/share/book/Menachot/r/62a:7)

וּשְׁתֵּי הַלֶּחֶם וּשְׁנֵי כִּבְשֵׂי עֲצֶרֶת [וְכוּ׳]. תָּנוּ רַבָּנַן: ״וְהֵנִיף הַכֹּהֵן אֹתָם עַל לֶחֶם הַבִּיכּוּרִים״,

**William Davidson Edition - English:**
§ The mishna teaches: **And the two loaves and** the accompanying peace offering of **two lambs** brought on ***Shavuot*** also require waving. With regard to this waving, **the Sages taught** in a *baraita*: The verse states: **“And the priest shall wave them upon the bread of the first fruits** for a wave offering before the Lord, upon the two lambs; they shall be holy to the Lord for the priest” (Leviticus 23:20).


###### Menachot 62a:8
[Menachot 62a:8](https://torahapp.org/share/book/Menachot/r/62a:8)

יָכוֹל יַנִּיחַ כְּבָשִׂים עַל גַּבֵּי הַלֶּחֶם? תַּלְמוּד לוֹמַר ״עַל שְׁנֵי כְּבָשִׂים״. אִי ״עַל שְׁנֵי כְּבָשִׂים״ יָכוֹל לֶחֶם עַל גַּבֵּי כְּבָשִׂים? תַּלְמוּד לוֹמַר ״עַל לֶחֶם הַבִּיכּוּרִים״.

**William Davidson Edition - English:**
One **might** have thought that the priest who performs the waving must **place** the **lambs on top of the bread** for the waving. Therefore, **the verse states:** “A wave offering before the Lord **upon the two lambs,”** which indicates that the two loaves must be on top of the lambs. **If** the verse had stated only: **“Upon the two lambs,”** one **might** have thought the priest must place the **bread on top of the lambs.** Therefore, **the verse states: “Upon the bread of the first fruits,”** which indicates that the loaves are to be placed under the lambs for waving.


###### Menachot 62a:9
[Menachot 62a:9](https://torahapp.org/share/book/Menachot/r/62a:9)

נִישְׁתַּקֵּל הַכָּתוּב, וְאֵינִי יוֹדֵעַ אִם לֶחֶם עַל גַּבֵּי כְּבָשִׂים, וְאִם כְּבָשִׂים עַל גַּבֵּי לֶחֶם. מָה מָצִינוּ בְּכׇל מָקוֹם – לֶחֶם לְמַעְלָה, אַף כָּאן לֶחֶם לְמַעְלָה. הֵיכָא? אָמַר רַב פָּפָּא: בְּמִילּוּאִים.

**William Davidson Edition - English:**
Consequently, **the verse is** evenly **balanced,** as two contradictory conclusions can be derived from it, **and I do not know whether** the **bread** should be **on top of the lambs, or whether** the **lambs** should be **on top of** the **bread.** The *baraita* resolves the contradiction: **Just as we find everywhere** that waving is performed that the **bread** is placed **above** the other portions, **so too,** in the case of the two loaves and the two lambs, the **bread** is placed **above** the lambs. The Gemara interrupts its citation of the *baraita* to ask: **Where** is it stated that the loaves must be placed on top? **Rav Pappa says:** This is stated explicitly **with regard to** the ram offered at the **inauguration** of the priests.


###### Menachot 62a:10
[Menachot 62a:10](https://torahapp.org/share/book/Menachot/r/62a:10)

רַבִּי יוֹסֵי בֶּן הַמְשׁוּלָּם אוֹמֵר: כְּבָשִׂים לְמַעְלָה, וּמָה אֲנִי מְקַיֵּים ״עַל שְׁנֵי כְּבָשִׂים״ – לְהוֹצִיא שִׁבְעָה.

**William Davidson Edition - English:**
The Gemara resumes its citation of the *baraita*. **Rabbi Yosei ben HaMeshullam** disagrees with the previous ruling, and **says:** It is the **lambs** that are placed **above,** and the two loaves underneath them. **And how do I realize** the meaning of the phrase: **“Upon the two lambs,”** which seems to indicate that the two loaves are to be placed above the lambs and not under them? Rabbi Yosei ben HaMeshullam explains: This verse teaches that the requirement to wave the lambs together with the loaves applies only to the two lambs sacrificed as communal peace offerings on *Shavuot*, **to exclude** the **seven** other lambs, brought as burnt offerings, which are not to be waved with the loaves.


###### Menachot 62a:11
[Menachot 62a:11](https://torahapp.org/share/book/Menachot/r/62a:11)

חֲנִינָא בֶּן חֲכִינַאי אוֹמֵר: מַנִּיחַ שְׁתֵּי הַלֶּחֶם בֵּין יַרְכוֹתֵיהֶן שֶׁל כְּבָשִׂים וּמֵנִיף, וְנִמְצָא מְקַיֵּים שְׁנֵי מִקְרָאוֹת הַלָּלוּ: לֶחֶם עַל גַּבֵּי כְּבָשִׂים, וּכְבָשִׂים עַל גַּבֵּי הַלֶּחֶם. אָמַר רַבִּי: לִפְנֵי מֶלֶךְ בָּשָׂר וְדָם אֵין עוֹשִׂין כֵּן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשִׂין כֵּן?! אֶלָּא מַנִּיחַ זֶה בְּצַד זֶה וּמֵנִיף.

**William Davidson Edition - English:**
**Ḥanina ben Ḥakhinai says** there is a different answer: The priest **places the two loaves between the thighs of** the two **lambs and waves** them. **And** in this manner **it is found** that he **realizes** the meaning of both of **these two verses,** as the **bread is on top of the lambs and** the **lambs** are also **on top of the bread. Rabbi** Yehuda HaNasi **says,** in objection to this opinion: **One would not do so,** i.e., place bread that had been placed between the thighs of lambs, **before a flesh and blood king;** should **one do so before the King of kings, the Holy One, Blessed be He? Rather, he places** the two loaves and the two lambs **alongside each other, and waves** them together, and thereby fulfills the requirements of the verses in a respectful manner.


###### Menachot 62a:12
[Menachot 62a:12](https://torahapp.org/share/book/Menachot/r/62a:12)

וְהָא בָּעֵינַן ״עַל״, אֲמַר לֵיהּ רַב חִסְדָּא לְרַב הַמְנוּנָא, וְאָמְרִי לַהּ רַב הַמְנוּנָא לְרַב חִסְדָּא: רַבִּי לְטַעְמֵיהּ, דְּאָמַר ״עַל״ בְּסָמוּךְ.

**William Davidson Edition - English:**
The Gemara raises an objection to the opinion of Rabbi Yehuda HaNasi: **But we require** fulfillment of the term **“upon [*al*]”** in the verse, either by placing the bread upon the lambs or the lambs upon the bread. In response, **Rav Ḥisda says to Rav Hamnuna, and some say** that **Rav Hamnuna** says **to Rav Ḥisda:** With this opinion, **Rabbi** Yehuda HaNasi conforms **to his** standard line of **reasoning, as he says** that the word ***al*** can mean **next to.**


###### Menachot 62a:13
[Menachot 62a:13](https://torahapp.org/share/book/Menachot/r/62a:13)

דְּתַנְיָא, ״וְנָתַתָּ עַל הַמַּעֲרֶכֶת לְבֹנָה זַכָּה״, רַבִּי אוֹמֵר: ״עַל״ בְּסָמוּךְ, אַתָּה אוֹמֵר ״עַל״ בְּסָמוּךְ, אוֹ אֵינוֹ אֶלָּא ״עַל״ מַמָּשׁ? כְּשֶׁהוּא אוֹמֵר ״וְסַכֹּתָ עַל הָאָרֹן אֶת הַפָּרֹכֶת״, הֱוֵי אוֹמֵר ״עַל״ בְּסָמוּךְ.

**William Davidson Edition - English:**
This is **as it is taught** in a *baraita*: With regard to the shewbread, the verse states: **“And you shall put pure frankincense upon [*al*] each row”** (Leviticus 24:7). **Rabbi** Yehuda HaNasi **says: *Al*** in this instance means: **Next to.** The *baraita* asks: **Do you say** that ***al*** means: **Next to? Or** perhaps **it** means **only actually upon?** The *baraita* explains: **When it says:** “And you shall put there the Ark of the Testimony, **and you shall place a cover over [al] the Ark with the Curtain”** (Exodus 40:3), the word *al* cannot mean upon, as the Curtain that separated the Sanctuary from the Holy of Holies was hanging near the Ark, not placed on top of it. Therefore, **you must say** that ***al*** means **next to.**


###### Menachot 62a:14
[Menachot 62a:14](https://torahapp.org/share/book/Menachot/r/62a:14)

מוֹלִיךְ וּמֵבִיא, מַעֲלֶה וּמוֹרִיד [וְכוּ׳]. אָמַר רַבִּי חִיָּיא בַּר אַבָּא, אָמַר רַבִּי יוֹחָנָן: מוֹלִיךְ וּמֵבִיא – לְמִי שֶׁהָרוּחוֹת שֶׁלּוֹ, מַעֲלֶה וּמוֹרִיד – לְמִי שֶׁהַשָּׁמַיִם וְהָאָרֶץ שֶׁלּוֹ.

**William Davidson Edition - English:**
§ The mishna teaches that the two loaves and the two lambs are waved in the following manner: The priest places his two hands below the lambs, **extends** them to each of the four directions **and brings** them **back,** then **raises and lowers** them. **Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says: He extends** the lambs **and brings** them **back** in order to dedicate them **to** He **to Whom the** four **directions belong. He raises and lowers** them in order to dedicate them **to** He **to Whom the heavens and the earth belong.**


###### Menachot 62a:15
[Menachot 62a:15](https://torahapp.org/share/book/Menachot/r/62a:15)

בְּמַעְרְבָא מַתְנוּ הָכִי: אָמַר רַב חָמָא בַּר עוּקְבָא, אָמַר רַבִּי יוֹסֵי בַּר רַבִּי חֲנִינָא: מוֹלִיךְ וּמֵבִיא – כְּדֵי לַעֲצוֹר רוּחוֹת רָעוֹת, מַעֲלֶה וּמוֹרִיד – כְּדֵי לַעֲצוֹר טְלָלִים רָעִים.

**William Davidson Edition - English:**
**In the West,** Eretz Yisrael, **they taught** the idea **like this: Rabbi Ḥama bar Ukva says** that **Rabbi Yosei bar Rabbi Ḥanina says: He extends** the lambs **and brings** them **back in order to** request **a halt** to **harmful winds** and storms that come from all directions. Similarly, **he raises and lowers** them **in order to halt harmful dews** and rains that come from above.


###### Menachot 62a:16
[Menachot 62a:16](https://torahapp.org/share/book/Menachot/r/62a:16)

אָמַר רַבִּי יוֹסֵי בַּר רַב אָבִין: זֹאת אוֹמֶרֶת שְׁיָרֵי מִצְוָה מְעַכְּבִים אֶת הַפּוּרְעָנוּת, דְּהָא תְּנוּפָה שְׁיָרֵי מִצְוָה הִיא, וְעוֹצֶרֶת רוּחוֹת רָעוֹת וּטְלָלִים רָעִים. אָמַר רַבָּה: וְכֵן לוּלָב.

**William Davidson Edition - English:**
**Rabbi Yosei bar Rav Avin says: That is to say,** i.e., it can be derived from here, that **a non-essential mitzva** helps **prevent calamity, as waving is a non-essential mitzva;** even if one failed to wave the loaves he has fulfilled his obligation, **and** nevertheless waving **halts harmful winds and dews. Rava says: And** one should conduct himself **similarly with a *lulav*** on the festival of *Sukkot*, i.e., he should extend and bring back and raise and lower the *lulav*, for the same reasons.


###### Menachot 62a:17
[Menachot 62a:17](https://torahapp.org/share/book/Menachot/r/62a:17)

רַב אַחָא בַּר יַעֲקֹב מַמְטֵי לֵיהּ וּמַיְיתֵי לֵיהּ, וּמַחְוֵי הָכִי, וְאָמַר: ״גִּירָא בְּעֵינָא דְשִׂטְנָא״. וְלָאו מִילְּתָא הִיא, מִשּׁוּם דְּאָתֵי לְאִתְגָּרוֹיֵי בֵּיהּ.

**William Davidson Edition - English:**
The Gemara relates: **Rav Aḥa bar Ya’akov** would **extend and bring back** the *lulav* in **this** manner, **and** would **say:** I am hereby shooting **an arrow in the eye of Satan,** as despite Satan’s best efforts, the Jewish people continue to fulfill mitzvot joyously. The Gemara comments: It **is not correct** to say this, **because** this will induce Satan to **come to incite** the Jewish people to sin. Gloating about his victory over the evil inclination will lead Satan to redouble its efforts to corrupt them.


###### Menachot 62a:18
[Menachot 62a:18](https://torahapp.org/share/book/Menachot/r/62a:18)

תָּנוּ רַבָּנַן: זִבְחֵי שַׁלְמֵי צִבּוּר טְעוּנִין תְּנוּפָה לְאַחַר שְׁחִיטָה, וּתְנוּפָתָן כְּמוֹת שֶׁהֵן – דִּבְרֵי רַבִּי, וַחֲכָמִים אוֹמְרִים: בְּחָזֶה וָשׁוֹק.

**William Davidson Edition - English:**
§ The Gemara continues to discuss *halakhot* concerning the waving of offerings: **The Sages taught** in a *baraita*: **The communal peace offerings,** which were brought on the festival of *Shavuot* and which must be waved while the animals are still alive, also **require waving after** their **slaughter, and their waving** after they are slaughtered is to be performed **as they are,** meaning that the whole animal must be waved, as was done when it was alive; this is **the statement of Rabbi** Yehuda HaNasi. **And the Rabbis say:** One does not wave the whole animal; rather, the waving is performed only **with** the **breast and thigh.**


###### Menachot 62a:19
[Menachot 62a:19](https://torahapp.org/share/book/Menachot/r/62a:19)

בְּמַאי קָא מִיפַּלְגִי? אֲמַר לֵיהּ רַב חִסְדָּא לְרַב הַמְנוּנָא, וְאָמְרִי לַהּ רַב הַמְנוּנָא לְרַב חִסְדָּא: בְּדוּן מִינַּהּ וּמִינַּהּ, בְּדוּן מִינַּהּ וְאוֹקֵי בְאַתְרַהּ – קָא מִיפַּלְגִי.

**William Davidson Edition - English:**
The Gemara inquires: **With regard to what** principle **do** Rabbi Yehuda HaNasi and the Rabbis **disagree? Rav Ḥisda said to Rav Hamnuna, and some say Rav Hamnuna** said **to Rav Ḥisda:** They **disagree with regard to** a principle about the application of verbal analogies. One adopts the exegetical principle: **Infer from it and** derive the details **from it,** meaning that when one case is derived from another by means of a verbal analogy, all the details of the source case are applied to the second case. The other Sage accepts the principle: **Infer from it but interpret** the *halakha* according **to its** own **place,** meaning that one derives only the specific detail referred to by the verbal analogy, and all other aspects of the source case are not applied to the other case.


###### Menachot 62a:20
[Menachot 62a:20](https://torahapp.org/share/book/Menachot/r/62a:20)

רַבָּנַן סָבְרִי: דּוּן מִינַּהּ וּמִינַּהּ – מָה זִבְחֵי שַׁלְמֵי יָחִיד טְעוּנִין תְּנוּפָה לְאַחַר שְׁחִיטָה, אַף זִבְחֵי שַׁלְמֵי צִבּוּר טְעוּנִין תְּנוּפָה לְאַחַר שְׁחִיטָה, וּמִינַּהּ – מָה הָתָם בְּחָזֶה וָשׁוֹק, אַף הָכָא נָמֵי בְּחָזֶה וָשׁוֹק.

**William Davidson Edition - English:**
The Gemara elaborates: The waving of communal peace offerings is derived from the waving of individual peace offerings through a verbal analogy. **The Rabbis maintain: Infer from it and** derive the details **from it,** leading to the conclusion: **Just as individual peace offerings require waving after slaughter, so too, communal peace offerings require waving after slaughter. And** derive the details **from it: Just as there,** in the case of individual peace offerings, the waving is performed **with** the **breast and thigh** alone, **so too here,** with regard to communal peace offerings **as well,** the waving is **with** the **breast and thigh** alone.


###### Menachot 62a:21
[Menachot 62a:21](https://torahapp.org/share/book/Menachot/r/62a:21)

וְרַבִּי סָבַר: דּוּן מִינַּהּ וְאוֹקֵי בְאַתְרַהּ – מָה זִבְחֵי שַׁלְמֵי יָחִיד טְעוּנִין תְּנוּפָה לְאַחַר שְׁחִיטָה, אַף זִבְחֵי שַׁלְמֵי צִבּוּר טְעוּנִין תְּנוּפָה לְאַחַר שְׁחִיטָה, וְאוֹקֵי בְּאַתְרַהּ – הָתָם הוּא דְּחָזֶה וָשׁוֹק, אֲבָל הָכָא כְּמוֹת שֶׁהֵן, כְּמוֹת שֶׁהֵן בַּחַיִּים.

**William Davidson Edition - English:**
**And Rabbi** Yehuda HaNasi **maintains: Infer from it but interpret** the *halakha* according **to its** own **place,** meaning that the basic *halakha* of the verbal analogy is accepted: **Just as individual peace offerings require waving after slaughter, so too, communal peace offerings require waving after slaughter. But interpret** the *halakha* according **to its** own **place: It is** only **there,** in the case of individual peace offerings, that the waving is performed **with** the **breast and thigh** alone. **But here,** in the case of communal peace offerings, the waving is **as they are,** i.e., the animals are waved whole, **as they were when** they were **alive.**