ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Menachos 93
(a) When Rav Chananyah quoted a Beraisa 'Yoresh Eino Somech, Yoresh Eino
Meimar', Rava reacted - by referring to our Mishnah, which rules 'ha'Yoresh
Somech ... u'Meimar'.
(b) Rav Chananyah therefore suggested - that he amend the wording to conform
with our Mishnah.
(c) Rava rejected his suggestion - because it was possible to leave the
Beraisa intact and to establish it like Rebbi Yehudah, who argues with our
(a) Rebbi Yehudah learns his opinion from the Pasuk "Korbano", 've'Lo Korban
Aviv', explaining the Din with regard to Semichah. As far as precluding a
father's Korban from Temurah is concerned - he learns Techilas Hekdesh
(Temurah) from Sof Hekdesh (Semichah, which immediately precedes the
Shechitah) with a Binyan Av.
(b) The Rabbanan include a father's Korban in the Din of Temurah from the
Pasuk in Bechukosai "ve'Im Hamer Yamir" - and they then learn Sof Hekdesh
from Techilas Hekdesh.
(a) To be able to learn "Korbano", 've'Lo Korban Aviv' (that we discussed at
the beginning of the Amud) - Rebbi Yehudah rejects the D'rashah "Korbano",
'Lerabos Kol Ba'alei Korban li'Semichah'.
(b) Alternatively, he maintains all three D'rashos, only he precludes two of
the three D'rashos from the same "Korbano" - i.e. "Korbano", 've'Lo Korban
Chaveiro ... ve'Lo Korban Oved-Kochavim', and he precludes 've'Lo Korban
Aviv' from the third one.
(c) Rebbi Yehudah requires a Pasuk to teach us "Korbano", 've'Lo Korban
Aviv' (in spite of the D'rashah "Korbano", 've'Lo Korban Chaveiro') -
because we might otherwise have thought that since a son inherits his
father, it is as if he is his extension (and not comparable to 'Chaveiro'
['B'ra Kar'a de'Avuhah']).
(a) Rebbi Yehudah learns from "ve'Im Hamer Yamir" - that a woman is included
in the Dinim of Temurah.
(b) She is not automatically included (even though it is a La'av, as well as
an Asei that is not determined by time) - because the Parshah speaks in the
masculine singular throughout.
(c) The Rabbanan learn that from the 'Vav' in "ve'Im." Rebbi Yehudah -
learns nothing from there, since he does consider the extra 'Vav'
(a) Our Mishnah states that - everyone is Chayav to perform Semichah on
their Korban ...
(b) ... with the exception of a Cheresh, Shoteh ve'Katan.
(c) Besides a blind person a Nochri (even on their own Korban) and a
Sheli'ach - a woman is exempt from performing Semichah on her Korban, too.
(d) When the Tana refers to Semichah as Sheyarei Mitzvah, he means - that it
is only the remnant of a Mitzvah, and that if one fails to perform it, one
is nevertheless Yotzei.
(a) The Tana also requires Semichah with both hands on the head of the
Korban. And he rules that ...
1. ... one performs the Semichah in the same location where one performed
the Shechitah (without moving it from the spot).
(b) The second of these statements renders the first redundant. We will
therefore add the clause 'she' to it, turning it into the reason for the
first statement (rather than an independent ruling).
2. ... 'Teikef li'Semichah Shechitah' (i.e. the Shechitah should follow the
(c) The Mishnah then exempts ...
1. ... a Cheresh, Shoteh ve'Katan from Semichah - on the basis of their not
being B'nei Da'as (mature).
(d) Rav Chisda and Rav Yitzchak bar Avdimi argue over the source of the Din
exempting a blind person from Semichah. They both learn it from a
'Gezeirah-Shavah' 'Semichah' 'Semichah'; one of them, from ...
2. ... a Nochri from making Semichah on his own Korban - on the basis of the
Pasuk in Vayikra (in connection with the Olas Nedavah) "B'nei Yisrael ...
Ve'samach", from which they Darshen 'B'nei Yisrael Somchin, ve'Ein Nochrim
1. ... 'Ziknei ha'Eidah' - which is written in connection with the Par
He'elam Davar shel Tzibur.
2. ... whilst the second Semichah is written in connection with - the Olas
Re'iyah (which each member of the Tzibur brings on Yom-Tov).
(a) The reason that ...
1. ... the second opinion learns it (the obligation of a blind person to
perform Semichah) from Olas Re'iyah rather than from Ziknei ha'Eidah is -
because he prefers to learn Yachid from Yachid (rather than Yachid from
(b) The Beraisa learns the Din of Semichah by Olas Re'iyah from a Pasuk (in
connection with the eighth day of the Milu'im). The Tana derives the Olah of
the Milu'im from "Va'yakrev es ha'Olah Va'ya'asehah ka'Mishpat", which
Chazal Darshen to mean - 'ke'Mishpat Olas Nedavah' (which requires
2. ... the first opinion learns it from Ziknei ha'Eidah rather than from
Olas Re'iyah is - because he prefers to learn it from a source where the
Torah specifically writes "Semichah" (rather than from one which itself,
only learns it from another source).
(c) And we compare Olas Re'iyah to the Olah of the Milu'im - because it is
an obligation just like it is.
(a) From the Pasuk "ve'Samach Yado", the Beraisa precludes a man's Eved, his
Sheli'ach - and his wife from making Semichah on his Korban.
(b) Having taught us ...
1. ... 'Avdo', the Tana nevertheless finds it necessary to add 'Shelucho' -
because, unlike the former, he is Chayav Mitzvos like himself (and if not
for a special Pasuk, we would apply the principle 'Shelucho shel Adam
2. ... 'Avdo' and 'Shelucho, the Tana finds it necessary to add 'Ishto -
because we would otherwise apply the principle 'Ishto ke'Gufo' (in which
case it is as if he himself had performed it).
(a) The problem the Beraisa has with the Pasuk "Ve'samach ... Ve'nirtzah"
is - that it is not the Semichah that attains the Kaparah, but the Zerikas
(b) The Tana therefore explains the Pasuk to mean - that even though
Semichah is only a Sheyarei Mitzvah, someone who does not perform it, has
not done the Mitzvah properly (as if he did not perform it at all).
(c) The Tana asks the same Kashya and give the same answer in connection
with the Mitzvah of - Tenufah (by which the Torah uses a similar expression,
even though it too, is only a Sheyarei Mitzvah).
(a) From the Pasuk "Ve'samach es Yado al Rosh ... ", the Beraisa learns
"Yado al ha'Rosh" 've'Lo Yado al ha'Tzavar' - meaning the underside of the
neck (i.e. the location of the throat).
(b) The two other locations that we preclude from two of the other times
where the Torah uses the same expression, are - the back and the chest.
(c) Having precluded ...
1. ... the Tzavar, the Tana nevertheless needs to add the back - because
unlike the former, it is in line with the head (and may therefore have been
incorporated with it).
2. ... the Tzavar and the back, he nevertheless finds it necessary to add
the chest - because, it is included in the Din of Tenufah (whereas the
Tzavar and the back are not).
(a) We ask whether the side is included in Semichah or not. By 'the side' we
mean - the side of the head.
(b) And we answer with a Beraisa, where Aba Bira'ah b'Rebbi Eliezer ben
Ya'akov - specifically precludes the side from the Din of Semichah.
(c) And we resolve the She'eilah whether a cloth is considered Chatzitzah
regarding Semichah or not - with a Beraisa, which forbids any Chatzitzah
between the person performing Semichah and the head of the animal.
(a) The Pasuk (in connection with the Sa'ir ha'Mishtale'ach) "ve'Samach
Aharon es Sh'tei Yadav al Rosh ha'Sa'ir ... " - spells "Yadav" without a
'Yud' (as if it was meant to be singular).
(b) Resh Lakish learns from this - that wherever the Torah spells "Yadav"
that way it always means two hands (as if it had written 'Sh'tei' in front
(c) In fact - this is the source of the ruling in our Mishnah, that requires
Semichah to be performed with both hands.
(d) Rebbi Elazar made Resh Lakish angry - by citing this Halachah without
mentioning his name.
(a) The Torah writes the word "Yadav" with the 'Vav' (such as "Yadav
Tevi'enah"(in Tzav, in connection with the Tenufah of the Shelamim), "Yadav
Rav Lo" (in Vayechi, in connection with Yehudah's B'rachah) and "Sikeil es
Yadav" (ibid. in connection with the B'rachah of Menasheh and Efrayim) -
(b) The problem Resh Lakish had with that was - that having just said that
"Yadav" without a 'Yud' means 'two hands', why does the Torah ever need to
write it with a 'Yud'?
(c) He caught Rebbi Elazar out with this Kashya, in that - the latter ought
to have answered by confining Resh Lakish's principle to "Yadav" when it
appears next to Semichah (but not to other places, such as the above).
(d) Having caught Rebbi Elazar out - his anger abated.
(e) He went on to refute a second Kashya from the Pasuk (in connection with
Yehoshua) "Vayismoch es Yadav Alav Vayetzaveihu" - by confining his
principle to Semichah on the head of an animal (whilst this Pasuk refers to
Moshe leaning it on the head of Yehoshua).
(a) Our Mishnah now discusses the Chumros of Semichah over Tenufah and
vice-versa. The only Chumra of Semichah over Tenufah is - that regarding a
Korban belonging to Shutfim (partners), each Shutaf is obligated to perform
Semichah, whereas one of them may perform Tenufah on behalf of all of them.
(b) Tenufah on the other hand, has three Chumros over Semichah. To begin
with, it applies to Korbenos Tzibur as well as to Korbenos Yachid (whereas
Semichah is restricted to a Korban Yachid). Generally, it applies to ...
1. ... (the Chazeh ve'Shok and the Eimurim) of a Shelamim, and ...
(c) It also applies to live animals as well as to Shechted ones. Again, the
only Korban that is waved alive (as well as after it has been Shechted) is -
the Zivchei Shalmei Tzibur.
2. ... of the Korbenos Tzibur, to Zivchei Shalmei Tzibur (the Shalmei Tzibur
that is brought on Shavu'os).
(d) The third Chumra of Tenufah over Semichah is - that it pertains to
Kodshim other than animals (e.g. to the Omer and the Sh'tei ha'Lechem, and
to the Lachmei Todah and Lachmei Nazir).