## Menachot Daf 93a

###### Menachot 93a:1
[Menachot 93a:1](https://torahapp.org/share/book/Menachot/r/93a:1)

קְרָאֵי לְמָה לִי? ״קׇרְבָּנוֹ״ – וְלֹא קׇרְבַּן חֲבֵירוֹ, ״קׇרְבָּנוֹ״ – וְלֹא קׇרְבַּן גּוֹי, ״קׇרְבָּנוֹ״ – לְרַבּוֹת כׇּל בַּעֲלֵי קׇרְבָּן לִסְמִיכָה.

**William Davidson Edition - English:**
if the repeated term “his offering” is not needed to counter the *a fortiori* inferences, **why do I** need these three **verses?** The Gemara explains: One instance of **“his offering”** teaches that one places hands only on one’s own offering, **but not** on **an offering of another** person. Another instance of **“his offering”** teaches that one places hands only on one’s own offering, **but not** on **an offering of a gentile.** The third instance of **“his offering”** serves **to include all** the **owners of** a jointly owned **offering in** the requirement of **placing hands,** i.e., they are all required to place their hands on the offering.


###### Menachot 93a:2
[Menachot 93a:2](https://torahapp.org/share/book/Menachot/r/93a:2)

הַיּוֹרֵשׁ סוֹמֵךְ.

**William Davidson Edition - English:**
§ The mishna states: If the owner of an offering died, then **the heir** is regarded as the offering’s owner. Therefore, he **places** his **hands** on the offering and brings the accompanying libations, and he can substitute a non-sacred animal for it. Although it is prohibited to perform an act of substitution, if the owner of an offering does this, his attempt is successful to the extent that the non-sacred animal is thereby consecrated, even though the original offering also remains sacred.


###### Menachot 93a:3
[Menachot 93a:3](https://torahapp.org/share/book/Menachot/r/93a:3)

תָּנֵי רַב חֲנַנְיָה קַמֵּיהּ דְּרָבָא: יוֹרֵשׁ אֵינוֹ סוֹמֵךְ, יוֹרֵשׁ אֵינוֹ מֵימֵר. וְהָא אֲנַן תְּנַן: הַיּוֹרֵשׁ סוֹמֵךְ, וּמֵבִיא אֶת נְסָכָיו, וּמֵימֵר.

**William Davidson Edition - English:**
**Rav Ḥananya taught** a *baraita* **in the presence of Rava: An heir does not place hands** on an offering he inherited, and **an heir cannot substitute** a non-sacred animal for an offering he inherited. Rava asked: **But didn’t we learn** in the mishna: **The heir places** his **hands** on the offering, **and brings** the accompanying **libations, and he can substitute** a non-sacred animal for it and thereby consecrate the non-sacred animal?


###### Menachot 93a:4
[Menachot 93a:4](https://torahapp.org/share/book/Menachot/r/93a:4)

אֲמַר לֵיהּ אֶיפְכַאּי? אֲמַר לֵיהּ: לָא, מַתְנִיתִין מַנִּי? רַבִּי יְהוּדָה הִיא, דְּתַנְיָא: יוֹרֵשׁ סוֹמֵךְ, יוֹרֵשׁ מֵימֵר. רַבִּי יְהוּדָה אוֹמֵר: יוֹרֵשׁ אֵינוֹ סוֹמֵךְ, יוֹרֵשׁ אֵינוֹ מֵימֵר.

**William Davidson Edition - English:**
Rav Ḥananya **said to** Rava: **Should I reverse** the current version of the *baraita* to have it be in accordance with the mishna? Rava **said to him: No,** as **whose** opinion is expressed in **the mishna? It is** the opinion of **Rabbi Yehuda, as it is taught** in a *baraita*: **An heir places hands,** and **an heir can effect substitution. Rabbi Yehuda says: An heir does not place hands,** and **an heir cannot effect substitution.**


###### Menachot 93a:5
[Menachot 93a:5](https://torahapp.org/share/book/Menachot/r/93a:5)

מַאי טַעְמָא דְּרַבִּי יְהוּדָה? ״קׇרְבָּנוֹ״ – וְלֹא קׇרְבַּן אָבִיו, וְיָלֵיף תְּחִלַּת הֶקְדֵּשׁ מִסּוֹף הֶקְדֵּשׁ: מָה סוֹף הֶקְדֵּשׁ – יוֹרֵשׁ אֵינוֹ סוֹמֵךְ, אַף תְּחִילַּת הֶקְדֵּשׁ – יוֹרֵשׁ אֵינוֹ מֵימֵר.

**William Davidson Edition - English:**
The Gemara clarifies: **What is the reasoning of Rabbi Yehuda?** He expounds the term **“his offering”** as teaching that one places hands only on one’s own offering, **but not** on **one’s father’s offering** that one inherited. **And** furthermore, Rabbi Yehuda **derives** the *halakha* concerning who can substitute a non-sacred animal for an offering, which is **the initial stage of consecration, from** the *halakha* concerning who performs the rite of placing hands on the offering, which is **the final stage of consecration: Just as** with regard to **the final stage of consecration, an heir does not place** his **hands, so too,** with regard to **the initial stage of consecration, an heir cannot effect substitution.**


###### Menachot 93a:6
[Menachot 93a:6](https://torahapp.org/share/book/Menachot/r/93a:6)

וְרַבָּנַן: ״הָמֵר יָמִיר״ – לְרַבּוֹת אֶת הַיּוֹרֵשׁ, וְיָלֵיף סוֹף הֶקְדֵּשׁ מִתְּחִילַּת הֶקְדֵּשׁ: מָה תְּחִלַּת הֶקְדֵּשׁ – יוֹרֵשׁ מֵימֵר, אַף סוֹף הֶקְדֵּשׁ – יוֹרֵשׁ סוֹמֵךְ.

**William Davidson Edition - English:**
**And** as for **the Rabbis,** from where do they derive their opinion? The verse states: “If **he shall substitute [*hamer yamir*]** animal for animal” (Leviticus 27:10), with the doubled form of *hamer yamir* serving **to include the heir** as one capable of effecting substitution. **And** furthermore, **they derive** the *halakha* concerning who performs the rite of placing hands, which is the **final stage of consecration, from** the *halakha* concerning who can effect substitution, which is **an initial stage of consecration: Just as** with regard to **the initial stage of consecration, an heir can effect substitution, so too,** with regard to **the final stage of consecration, an heir places** his **hands.**


###### Menachot 93a:7
[Menachot 93a:7](https://torahapp.org/share/book/Menachot/r/93a:7)

וְרַבָּנַן, הַאי ״קׇרְבָּנוֹ״ מַאי עָבְדִי לֵיהּ? ״קׇרְבָּנוֹ״ – וְלֹא קׇרְבַּן גּוֹי, ״קׇרְבָּנוֹ״ – וְלֹא קׇרְבַּן חֲבֵירוֹ, ״קׇרְבָּנוֹ״ – לְרַבּוֹת כׇּל בַּעֲלֵי קׇרְבָּן לִסְמִיכָה.

**William Davidson Edition - English:**
The Gemara asks: **And** as for **the Rabbis, what do they do with this** term: **“His offering”?** The Gemara explains how the Rabbis expound each mention of the term. One instance of **“his offering”** teaches that one places hands only on one’s own offering, **but not** on **an offering of a gentile.** Another instance of **“his offering”** teaches that one places hands only on one’s own offering, **but not** on **an offering of another** person. The third instance of **“his offering”** serves **to include all** the **owners of** a jointly owned **offering in** the requirement of **placing hands,** i.e., they are all required to place their hands on the offering.


###### Menachot 93a:8
[Menachot 93a:8](https://torahapp.org/share/book/Menachot/r/93a:8)

וְרַבִּי יְהוּדָה, לְרַבּוֹת כׇּל בַּעֲלֵי קׇרְבָּן לִסְמִיכָה – לֵית לֵיהּ, וְאִי נָמֵי אִית לֵיהּ – גּוֹי וַחֲבֵירוֹ מֵחַד קְרָא נָפְקָא. אִיַּיתַּרוּ לֵיהּ תְּרֵי קְרָאֵי: חַד – ״קׇרְבָּנוֹ״ וְלֹא קׇרְבַּן אָבִיו, וְאִידַּךְ – לְרַבּוֹת כׇּל בַּעֲלֵי קׇרְבָּן לִסְמִיכָה.

**William Davidson Edition - English:**
The Gemara clarifies: **And Rabbi Yehuda does not hold** that one of the mentions serves **to include all** the **owners of** a jointly owned **offering in** the requirement of **placing hands,** so he is able to expound it to exclude an heir from the requirement. **Alternatively,** if **he holds** that one of the mentions serves to include owners of a jointly owned offering, then he must **derive** that one does not place hands on the offering of **a gentile or** of **another** person **from** the same **one** mention in the **verse,** which **leaves him two** more mentions in the **verses. One** he expounds to teach that on **“his offering”** he places hands, **but not** on **his father’s offering** that he inherited, **and the other** mention remains **to include all** the **owners of** a jointly owned **offering in** the requirement of **placing hands.**


###### Menachot 93a:9
[Menachot 93a:9](https://torahapp.org/share/book/Menachot/r/93a:9)

וְרַבִּי יְהוּדָה, הַאי ״הָמֵר יָמִיר״ מַאי עָבֵיד לֵיהּ? מִיבְּעֵי לֵיהּ לְרַבּוֹת אֶת הָאִשָּׁה, דְּתַנְיָא: לְפִי שֶׁכׇּל הָעִנְיָן כּוּלּוֹ אֵינוֹ מְדַבֵּר אֶלָּא בִּלְשׁוֹן זָכָר, מָה סוֹפֵינוּ לְרַבּוֹת אֶת הָאִשָּׁה? תַּלְמוּד לוֹמַר ״הָמֵר יָמִיר״.

**William Davidson Edition - English:**
The Gemara asks: **And** as for **Rabbi Yehuda, what does he do** with the use of the doubled form **in this** verse: “If **he shall substitute [*hamer yamir*]”?** The Gemara answers: **He requires it to include a woman** among those who can effect substitution. **As it is taught** in a *baraita*: **Since the entire matter** of substitution **is stated** in the Torah **only in the masculine form, what** is the reason that **we ultimately** come **to include a woman? The verse states:** “If **he shall substitute [*hamer yamir*],”** using a doubled form.


###### Menachot 93a:10
[Menachot 93a:10](https://torahapp.org/share/book/Menachot/r/93a:10)

וְרַבָּנַן דָּרְשִׁי מִ״וְּאִם״, וְרַבִּי יְהוּדָה ״וְאִם״ לָא דָּרֵישׁ.

**William Davidson Edition - English:**
**And** as for **the Rabbis, they derive** that a woman can effect substitution **from** the term: **“And if”** (Leviticus 27:10), in the phrase “and if he shall substitute.” **And Rabbi Yehuda does not expound** the term **“and if”** at all.


###### Menachot 93a:11
[Menachot 93a:11](https://torahapp.org/share/book/Menachot/r/93a:11)

**מַתְנִי׳** הַכֹּל סוֹמְכִין, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן, וְסוֹמֵא, וְגוֹי, וְהָעֶבֶד, וְהַשָּׁלִיחַ, וְהָאִשָּׁה.

**William Davidson Edition - English:**
**MISHNA:** **Everyone** who brings an animal offering **places hands** upon its head, **except for a deaf-mute, an imbecile, a minor, a blind person, a gentile,** a Canaanite **slave, the agent** of the owner of the offering who brings the offering on the owner’s behalf, **and a woman.**


###### Menachot 93a:12
[Menachot 93a:12](https://torahapp.org/share/book/Menachot/r/93a:12)

וּסְמִיכָה – שְׁיָרֵי מִצְוָה.

**William Davidson Edition - English:**
**And** the requirement of **placing hands is a non-essential mitzva;** therefore, failure to place hands does not prevent the owner from achieving atonement.


###### Menachot 93a:13
[Menachot 93a:13](https://torahapp.org/share/book/Menachot/r/93a:13)

עַל הָרֹאשׁ בִּשְׁתֵּי יָדַיִם, וּבִמְקוֹם שֶׁסּוֹמְכִין שׁוֹחֲטִין, וְתֵכֶף לִסְמִיכָה שְׁחִיטָה.

**William Davidson Edition - English:**
The rite of placing hands is performed by leaning **on the head** of the offering **with two hands. And in the** same **location** in the Temple **that one places hands, one slaughters** the animal. **And immediately following** the rite of **placing hands,** the **slaughter** is performed.


###### Menachot 93a:14
[Menachot 93a:14](https://torahapp.org/share/book/Menachot/r/93a:14)

**גְּמָ׳** בִּשְׁלָמָא חֵרֵשׁ שׁוֹטֶה וְקָטָן, דְּלָאו בְּנֵי דֵעָה נִינְהוּ. גּוֹי נָמֵי – ״בְּנֵי יִשְׂרָאֵל״ סוֹמְכִין וְאֵין גּוֹיִם סוֹמְכִין. אֶלָּא סוֹמֵא מַאי טַעְמָא לָא?

**William Davidson Edition - English:**
**GEMARA:** The Gemara explains why certain types of people do not place hands on an offering: **Granted, a deaf-mute, an imbecile, and a minor** do not place their hands on the offering, **as they are not mentally competent.** The exclusion of **a gentile** is also understandable, as the verses concerning placing hands are introduced with: “Speak to the children of Israel and say to them” (Leviticus 1:2), which indicates that **the children of Israel place hands** upon their offerings, **but gentiles do not place** their **hands** upon their offerings. **But** with regard to **a blind person, what is the reason** that he does **not** place his hands on his offering?


###### Menachot 93a:15
[Menachot 93a:15](https://torahapp.org/share/book/Menachot/r/93a:15)

רַב חִסְדָּא וְרַב יִצְחָק בַּר אַבְדִּימִי, חַד אָמַר: אָתְיָא סְמִיכָה סְמִיכָה מִ״זִּקְנֵי עֵדָה״.

**William Davidson Edition - English:**
**Rav Ḥisda and Rav Yitzḥak bar Avdimi** disagree as to the source of the exclusion of a blind person. **One said** that it is **derived** from a verbal analogy between the mention of **placing hands** in the passage detailing the general requirement to do so, and the mention of **placing hands** stated with regard to the bull offering brought for a community-wide violation perpetrated due to an erroneous ruling of the Sanhedrin, which is performed **by** the **Elders of** the **congregation,** i.e., the judges of the Sanhedrin: Just as the judges may not be blind (see *Sanhedrin* 34b), so too the rite of placing hands is not performed by a blind person.


###### Menachot 93a:16
[Menachot 93a:16](https://torahapp.org/share/book/Menachot/r/93a:16)

וְחַד אָמַר: אָתְיָא סְמִיכָה סְמִיכָה מֵעוֹלַת רְאִיָּיה.

**William Davidson Edition - English:**
**And** the other **one said** that it is **derived** from a verbal analogy between the mention of **placing hands** in the passage detailing the general requirement to do so, and the mention of **placing hands** stated with regard to the **burnt offering of appearance** brought by an individual on the pilgrimage Festivals: Just as a blind person is exempt from making the pilgrimage to Jerusalem and bringing the offering (see *Ḥagiga* 2a), so too he is excluded from the requirement of placing hands.


###### Menachot 93a:17
[Menachot 93a:17](https://torahapp.org/share/book/Menachot/r/93a:17)

וּלְמַאן דְּאָמַר מֵעוֹלַת רְאִיָּיה, מַאי טַעְמָא לָא יָלֵיף מִן זִקְנֵי עֵדָה?

**William Davidson Edition - English:**
The Gemara asks: **And according to the one who said** that the exclusion of a blind person is derived **from** the **burnt offering of appearance, what is the reason** that **he does not derive** this **from** the placing of hands performed by the **Elders of** the **congregation?**