1)

(a)The Beraisa, still describing the Tenufah, explains that, when performing it - the Emurim of a Shelamim are placed in the hand first, and the Chazeh ve'Shok on top of the Emurim.

(b)When there is Lechem that requires Tenufah - it goes on top.

(c)Rav Papa finds Lechem that required Tenufah together with the Chalavim - by the Eil ha'Milu'im and the Matzos that were brought in the desert during the Shiv'as Yemei ha'Milu'im.

2)

(a)We learn from the Pasuk in Tzav "Shok ha'Terumah va'Chazeh ha'Tenufah al Ishei ha'Chalavim Yevi'enu" that - the Chazeh ve'Shok are placed on top of the Chalavim during the Tenufah.

(b)Abaye reconciles this with the Pasuk there "es ha'Cheilev al ha'Chazeh Yevi'enu" - by requiring the Chazah ve'Shok to first be placed into the hands of one Kohen and the Chalavim on top, who then places them in the reverse order into the hands of the Kohen and the owner (see Rashash).

(c)And we reconcile what we just learned with the Pasuk there "Vayasimu es ha'Chalavim al ha'Chazos" - by prescribing a third Kohen to be fetched after the Tenufah has been performed, into whose hands the second Kohen then placed them, in the reverse order to which they had been lying in his own hands.

(d)The point of involving so many Kohanim in the Avodah is - the fulfillment of the Pasuk in Mishlei "be'Rov Am Hadras Melech" (the more people who participate, the more the King's honor is enhanced).

3)

(a)The problem the Beraisa has with the two Pesukim in Emor (in connection with the two lambs on Shavu'os) "Veheinif ha'Kohen Osam al Lechem ha'Bikurim" and "al Sh'nei Chevasim" is that - one minute the Torah places the lambs on top of the loaves, and the next, the loaves on top of the lambs.

(b)The Tana concludes that - the second Pasuk must be taken literally (to conform to the way that it was done during the Milu'im).

(c)According to Rebbi Yossi ben ha'Meshulam, the first Pasuk sets the Halachah, and "al Sh'nei Chevasim" comes to preclude Shiv'ah by which he means that - the seven lambs of the Olah that accompany the Sh'tei ha'Lechem, do not require Tenufah.

(d)Chanina ben Chachinai interprets both Pesukim literally in that - they placed the loaves on top of one of the lambs lying on its side, and the other lamb on top of the loaves.

4)

(a)Rebbi objected to Chanina ben Chachinai's interpretation on the grounds that - one would not do such a thing before a human king, how much more so before the King of Kings!

(b)According to Rebbi therefore, they place the Lechem beside the Kevasim. The problem with this is - how Rebbi will then interpret the word "Al", which normally means on.

(c)Rav Chisda explained to Rav Hamnuna (or vice-versa) that Rebbi follows his own reasoning. Rebbi explains the Pasuk in Emor "Venasata *Al* ha'Ma'areches Levonah Zakah" - to mean that they were to place the two bowls of Levonah *next to* the two rows of Lechem ha'Panim (and not on top of them).

(d)And he proves it from the Pasuk in Pikudei "Vesakosa al ha'Aron es ha'Paroches" - which means (not that the Paroches covered over the Aron, but) that it served as a cover or protection in front of it.

5)

(a)Rebbi Chiya bar Aba explains that the Tenufah in all four directions is in order to pay homage to the One who owns all four directions, whereas the purpose of the Tenufah up and down is - to pay homage to the One who owns heaven and earth.

(b)Rebbi Yossi bar Chanina explains that - it is in order to stop bad winds from blowing and bad dews from falling.

(c)Rebbi Yossi bar Rebbi Chanina pointed out from here the power of mere Sheyarei Mitzvah (which is what Tenufah is) - inasmuch as it can even stop punishment from taking effect.

6)

(a)Rabah declares that the same pertains to the shaking of the Lulav. When shaking his Lulav in this way Rav Acha used to declare - 'Arrows in the eyes of the Satan'.

(b)We object to that however - in that it is unwise to incite the Satan.

7)

(a)Regarding Zivchei Shalmei Tzibur, Rebbi in a Beraisa requires the lambs to be waved whole. The Chachamim say - only the Chazeh ve'Shok.

(b)They both agree that - the Tenufah is performed after the Shechitah.

(c)The source for the basic of Halachah of Tenufah by Zivchei Shalmei Tzibur is - a Binyan Av from Shalmei Yachid.

(d)According to Rav Chisda (or Rav Hamnuna) - the Machlokes is based on whether we say Don Miyna u'Miyna (once we learn from Shalmei Yachid, we learn the entire Halachah from there [the Chachamim]) or Don Miyna ve'Uki be'Asra (we learn the basic Halachah from there, but with reservations [Rebbi]).

(e)Rebbi learns that they are waved whole on the basis of the S'vara that - they themselves were waved whole before the Shechitah (in other words, after learning from the Shalmei Yachid that they require Tenufah after Shechitah, we learn from the Zivchei Shalmei Tzibur themselves that they need to be waved whole).

8)

(a)According to Rav Papa, both Tana'im hold Don Miynah u'Miynah, and the reason that, according to Rebbi, the whole animal is waved is because the lambs of the Zivchei Shalmei Tzibur are comparable to the Chazeh ve'Shok of the Shalmei Yachid - inasmuch as they are given to the Kohen (and are not eaten by the owner, like Shalmei Yachid are).

(b)Ravina ascribes the Rabbanan's ruling to the plural form of "mi'Zivchei *Shalmeihem*" (Shalmei Yachid), which incorporates Zivchei Shalmei Tzibur in the Din of Chazeh ve'Shok. The Rabbanan otherwise hold Don Miynah, ve'Ukei be'Asra.

9)

(a)The word "Osam" (in the Pasuk in Emor "Veheinif ha'Kohen Osam", written in connection with Zivchei Shalmei Tzibur) precludes Shalmei Yachid from Tenufah me'Chayim. We need a Pasuk for that, to counter the Kal va'Chomer from Zivchei Shalmei Tzibur - (which do not require Semichah like *they* do, yet they require Tenufah), How much more so Shalmei Yachid, whovh do require Semichah).

(b)We then suggest that Zivchei Shalmei Tzibur ought to require Semichah, Kal va'Chomer from Shalmei Yachid - which do not require Tenufah me'Chayim (whereas *they* do).

(c)And we refute this Kal va'Chomer on the basis of a Halachah le'Moshe mi'Sinai that there are only two Korb'nos Tzibur that require Semichah (and no more) - the Par He'elam Davar shel Tzibur and the Sa'ir ha'Mishtale'ach on Yom Kipur.

10)

(a)Finally, we Darshen a Kal va'Chomer from Shalmei Yachid (which do not require Tenufah Chayim) that - Asham Metzora (which does) should require Tenufah Shachut.

(b)We therefore Darshen from the word "Oso" (in the Pasuk in Vayikra "es he'Chazeh Lehanif Oso") that - an Asham Metzora is precluded from Tenufah Shachut.

(c)This Pasuk is written - in connection with Shalmei Yachid).

11)

(a)The Beraisa rules that ...

1. ... if five people bring their Korbanos at the same time - one person can perform the Tenufah on behalf of them all.

2. ... the Kohen performs Tenufah on the Korban of a woman ...

3. ... and the same will apply to the Korban sent in by someone overseas.