Study Guide

The section of the Torah concerning the metzora (leper) details two distinct tracks for sacrifices: one for the wealthy, who bring three animal offerings, and a modified track for the poor. The purification process involves pouring oil into the kohen's left hand, followed by sprinkling it toward the parochet and placing it on the leper's right ear, thumb, and toe. Notably, the text contains several seemingly superfluous phrases in the wealthy leper's section, as well as extensive repetitions in the poor leper's section that could have been simplified with a cross-reference like "as mentioned above."

Rabbi Zeira and Rava offer different explanations for these repetitions. Both scholars derive that the kemitza of the mincha (meal offering) must be performed with the right hand, but they reach this conclusion via different paths. Rabbi Zeira learns it from the fourfold mention of the word "left" in the leper section. In contrast, Rava utilizes a gezeira shava based on the word "right" used in the context of placing oil on the leper's ear, thumb, and toe, applying that requirement to the kemitza.

Reish Lakish teaches a broader principle: whenever the Torah uses the words "finger" (etzba) or "kohen" the service must be performed with the right hand. While the Gemara initially assumes both words must appear together to trigger this requirement, Rava clarifies that either word alone is sufficient. However, following a challenge from Abaye, Rava distinguishes between two scenarios: in cases where the action is essential for atonement, either word indicates the right hand; in cases where the action is not essential for atonement, both words must be present to mandate the right hand.

A difficulty is raised against Rava's explanation based on the position of Rabbi Shimon. To resolve this, the Gemara suggests that Rabbi Shimon requires both words in all instances. Two subsequent challenges to this theory and one is resolved by further refining Rabbi Shimon's position: the appearance of the word "finger" alone necessitates the right hand, but the word "kohen" does not, unless it appears in conjunction with "finger."

If Rava holds that "finger" or "kohen" already serves as an indicator for using the right hand, why did he originally use a gezeira shava to learn this regarding kemitza? The Gemara explains that he requires two separate derivations - one for the act of kemitza itself and another for placing the kometz into a sanctified vessel. This theory is again questioned in light of Rabbi Shimon's view that the kometz does not require a vessel at all. Ultimately, the Gemara concludes the gezeira shava (for Rabbi Shimon) is necessary for the sinner's meal offering; otherwise, one might have thought it could be performed with the left hand, as, according to Rabbi Shimon himself, this specific offering is not intended to be mehudar (ornate or distinguished).

Earlier, Rabbi Yochanan employed the principle that something that takes place in the Temple courtyard can obviously also be performed in the Sanctuary (such as slaughtering the peace offering), as the Sanctuary is more sanctified. However, in a different situation, a verse is needed to derive that items permitted to be eaten in the courtyard can also be eaten in the Sanctuary (in unique circumstances). Why was a verse needed if the principle of Rabbi Yochanan could have been used? The Gemara answers by distinguishing between a ritual (slaughtering) and eating.

There are three debates between Rabbi Yochanan and Reish Lakish regarding mincha (meal) offerings. First, if they are mixed outside the Temple courtyard, are they disqualified? Second, if the mincha batter is missing some part before the kemitza (handful) is taken, can it be refilled? Third, if the remainder is missing a part after the kometz is taken, can the kemitza be burned? In each debate, the Gemara explains the reasoning behind each approach. In all three instances, a support is brought for Rabbi Yochanan or a difficulty is raised against Reish Lakish's position which remains unanswered. In the third debate, a difficulty is also raised against Rabbi Yochanan's position but is resolved.

The Mishna ruled that if the kohen performs the kemitza with his left hand, it is disqualified. The source for this is that when explaining the process of the leper's purification, the text specifically says "left hand." Since the text regarding the mincha offering simply says "hand" without the word "left," we can assume that if an action can be done with the left, the Torah will specifically say "left"; conversely, if it appears without specifying a hand, it must refer to the right hand. The Gemara questions this drasha, suggesting that perhaps the verse is not intended to teach about other mentions of the word "hand." However, after pointing out that the phrase "left hand" appears four times in the section on the leper's purification, it becomes clear that the repetition comes to teach that in other cases where the word "hand" is mentioned, it refers exclusively to the right hand.

Rabbi Eliezer holds that when the Kohen accepts the blood from a sacrifice into a sanctified vessel, there must be enough collected in that single bowl to be used for placing the blood on the altar. If one collects some blood in one bowl and some in another, and later mixes them together before performing the placements, the blood is not sanctified.

The Gemara suggests that Rabbi Eliezer contradicts himself, as regarding the Kohen Gadol's griddle-cake offering (minchat chavitin), he holds that it is sanctified even if placed in two separate bowls. To resolve this, the Gemara first suggests that perhaps Rabbi Eliezer does not derive one law from another—specifically, a mincha offering from blood. However, this is rejected because Rabbi Eliezer does derive laws for a mincha from the bowls of frankincense of the Showbread. In conclusion, the Gemara distinguishes between learning a mincha offering from another mincha-style offering and learning a mincha offering from an animal sacrifice (blood).

Rabbi Yochanan disagrees with Rabbi Elazar regarding the minchat chavitin and rules that it is not sanctified if placed in the vessel in parts. Rabbi Acha brings the source in the Torah for his prohibition, and the Gemara brings two braitot that support his opinion and contradict Rabbi Elazar's position.

Rabbi Yochanan's position regarding the Kohen Gadol's griddle-cake offering (minchat chavitin) is questioned in light of a position he holds against Rav in a case of a regular mincha offering that is sanctified even before the person completely filled the vessel with the fine flour. Why does he differentiate between the cases?

The Gemara then asks about Rav, who disagrees with Rabbi Yochanan and requires the vessel to be filled: would he hold like Rabbi Yochanan or Rabbi Elazar regarding the minchat chavitin offering? They conclude that since he derives one item from another (on a different mincha-related issue), he would derive from the minchat chavitin to here, and therefore he must hold like Rabbi Yochanan by the minchat chavitin and requires it to be complete to sanctify.

Since the Gemara mentions a different mincha-related issue where Rav derives one thing from another, they quote that source in its entirety and delve into his debate with Rabbi Chanina about mincha offerings where not all the parts were added yet to the bowl – are they sanctified without everything being there?

At the beginning of the daf, Rabbi Elazar had made a comparison of taking the kometz from a mincha in the Sanctuary, which is permitted as it is derived from the bowls of frankincense from the Showbread. Rabbi Yirmia raises a difficulty against this from a braita, but the drasha in that braita is reinterpreted to fit with Rabbi Elazar's ruling.