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1)

(a) Still with regard to the Din of Tenufah and Hagashah, our Mishnah rules that Log Shemen shel Metzora and his Asham, and Bikurim according to Rebbi Eliezer ben Ya'akov -require Tenufah but not Hagashah.

(b) The Tana includes Shalmei Yachid in this list. Besides the Eimurin - the Chazeh ve'Shok (the chest and the right calf) of a Shelamim, are included in this list.

(c) The other two items that the Tana includes are - the Sh'tei ha'Lechem and the Sh'nei Kivsei Atzeres.

(d) After placing the two loaves on the two lambs - the Kohen places both his hands underneath those of the owner and waves them in all six directions (like one shakes a Lulav [see Tosfos Amud Beis DH 'Kohen']).

(a) The difference between ...

1. ... "Asher Hunaf" and "Asher Huram" is - that the former means in all four direction, the latter, up and down.
2. ... the location where the Tenufah was performed, and the location where the Hagashah was performed was - the former on the east side of the Mizbe'ach, the latter, on the west.

(b) Tenufah takes precedence (i.e. comes first) over Hagashah.

(c) The two Menachos that require both Tenufah and Hagashah are - Minchas ha'Omer and Minchas Kena'os.

(d) The only Minchah that requires neither is - Minchas Nesachim.

(a) Rebbi Shimon lists three Korbanos, each of which requires two out of three specific Mitzvos (but not the third). Two of the three ...

1. ... Korbanos are Zivchei Shalmei Yachid and Zivchei Shalmei Tzibur. The third is - Asham Metzora.
2. ... Mitzvos are Semichah and Tenufah Shechutin. The third is - Tenufah Chayim.

(b) The Mitzvah that is not required by ...

1. ... Zivchei Shalmei Yachid is - Tenufah Chayim.
2. ... Zivchei Shalmei Tzibur - Semichah.
3. ... Asham Metzora - Tenufah Shechutin.

(c) We learn from ...

1. ... the Pasuk in Metzora (in connection with the Asham Metzora and the Log of oil) "Ve'heinif Osam Tenufah" - that the Asham Metzora requires waving together with the oil.
2. ... "Ve'hikriv *Oso* le'Asham ... Ve'heinif" - that if the Kohen waved them separately, he is Yotzei.

(d) We know that the Torah does not mean to say that after waving them together, the Kohen waves them again independently - because it writes "Tenufah" in the singular (and not 'Tenufos').

(a) We interpret "Lifnei Hashem", with regard to the Tenufah, to mean - on the east side of the Mizbe'ach (see Rabeinu Gershom at foot of page).

(b) But surely, we ask - the question "Lifnei Hashem"; 'Yachol be'Ma'arov' (asked elsewhere in connection with the Hagashah of the Minchah) implies that "Lifnei Hashem" refers to the west side of the Mizbe'ach (and not the east)?

(c) And we answer that a Minchah is different - because it is referred to as 'Chatas', and therefore requires Keren and Yesod. And the south-eastern Keren did not have a Yesod (as we learn in the Mishnah in Midos). Otherwise, any side of the Mizbe'ach is included in "Lifnei Hashem" (see Tosfos DH 'Aval').

(a) Rebbi Eliezer ben Ya'akov learns from the Pasuk "Ve'lakach ha'Kohen ha'Tene mi'Yadecha" - that Bikurim requires Tenufah.

(b) The connection between this Pasuk and the Pasuk in Tzav (in connection with the Korban Shelamim) "Yadav Tevi'enah" is - that he learns the above with a 'Gezeirah-Shavah' from there (by means of "Yad" "Yad").

(c) A 'Gezeirah-Shavah' generally cuts two ways, and sure enough, we compare Shelamim to Bikurim with regard to a Kohen participating in the Tenufah.

(d) Consequently, the Kohen would place his hand underneath that of the owner (see Tosfos DH 'Kohen'), and they waved it together.

6)

(a) We ask why the author of our Mishnah (which requires Tenufah by Bikurim) cannot be Rebbi Yehudah, who learns from the Pasuk "Ve'hinachto" - the Mitzvah of Tenufah.

(b) When we answer that we prefer to establish Rebbi Eliezer ben Ya'akov as the author, because he was a great man, we are referring to the principle - 'Mishnas Rebbi Eliezer ben Yaakov Kav ve'Naki', which means that (in the Mishnah) the Halachah is always like him.

(c) Rava answers that we prefer to establish our Mishnah like Rebbi Eliezer ben Ya'akov - because he Darshens it from "Ve'hinicho" which is written at the beginning of the Parshah (rather than from "Vehinachto" at the end [see Rabeinu Gershom]).

(a) After incorporating the Chazeh ve'Shok of Shalmei Nashim in the Din of Tenufah, the Tana adds 'Aval Lo ba'Acherim' (implying that he precludes them). Rav Yehudah explain - that the Tana is precluding women from actually performing Tenufah, on the one hand, but including their Korban in the Din of Tenufah, on the other.

(b) And it is - the Kohen alone who performs the Tenufah on their Korban.

(c) The Tana Kama of a Beraisa learn from the Pasuk in Tzav (in connection with the Tenufah) "B'nei Yisrael" - to preclude Nochrim and women.

(a) To explain why if we exempt the Korban of a woman and of a Nochri from Semichah completely, because the Torah writes "B'nei Yisrael" (in that connection), why we do not do likewise with regard to Tenufah, where the Torah uses the same words, Rebbi Yossi there explains - that it is whereas Semichah can only be performed by the owner, Tenufah can still be performed by the Kohen.

(b) And from "B'nei Yisrael" (written by Tenufah), he learns that a Nochri and a woman cannot perform Tenufah (like the Tana Kama).

(c) Another Beraisa learns from "ha'Makriv" - that a Ger and an Eved Meshuchrar (who has been set free) can perform Tenufah.

(d) The Pasuk cannot be coming to preclude the owner from participating in the Tenufah - due to the Pasuk "Yadav Tevi'enu", as we learned above.