1)

(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 to our Mishnah.

(c)Rava rejected his suggestion - because it is possible to leave the Beraisa intact by establishing it like Rebbi Yehudah, who argues in a Beraisa with our Mishnah.

2)

(a)Rebbi Yehudah learns his opinion from the D'rashah "Korbano", 've'Lo Korban Aviv', explaining the Din with regard to Semichah. With regard to 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 the Din of Semichah - Sof Hekdesh from Techilas Hekdesh.

3)

(a)To be able to learn "Korbano", ve'Lo Korban Aviv (that we just discussed) - 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" - "Korbano", 've'Lo Korban Chaveiro ... ve'Lo Korban Oved-Kochavim', and he precludes ve'Lo Korban Aviv from the third one.

(c)He 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 (B'ra Kar'a de'Avuhah [and is not therefore comparable to Chaveiro]).

4)

(a)Rebbi Yehudah learns from "ve'Im Hamer Yamir" that - a woman is included in the Din 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' significant.

5)

(a)Our Mishnah rules that basically, everyone is obligated to perform Semichah on his Korban with the exception of a list of people - that begins with a Cheresh, Shoteh ve'Katan.

(b)Besides a blind person, a Nochri and an Eved - a woman is Patur from performing Semichah on her own Korban.

(c)The Tana also rules that a Shali'ach, who is bringing a Korban on behalf of somebody else - is Patur 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.

6)

(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 as one performed the Shechitah (without moving the animal from the spot).

2. ... Teikef li'Semichah Shechitah (the Shechitah immediately follows the Semichah).

(b)The latter statement renders the preceding one redundant. To correlate the two statements - we simply add 'she' to 'Teikef li'Semichah Shechitah' (thereby turning it into the reason for the first statement (rather than an independent ruling).

(c)The Mishnah exempts ...

1. ... a Cheresh, Shoteh ve'Katan from Semichah - on the basis of their not being B'nei Da'as (mature).

2. ... a Nochri from making Semichah on his own Korban - due to the Pasuk in Vayikra (in connection with the Olas Nedavah) "B'nei Yisrael ... Ve'samach", from which the Chachamim Darshen 'B'nei Yisrael Somchin, ve'Ein Nochrim Somchin'.

(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 the Gezeirah-Shavah 'Semichah' 'Semichah'; one of them, from ...

1. ... Ziknei ha'Eidah - which is written in connection with the Par He'elam Davar shel Tzibur.

2. ... whilst the second S'michah is written in connection with - the Olas Re'iyah (which each person brings on Yom-Tov).

7)

(a)The reason that ...

1. ... the second opinion prefers to learn 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 Tzibur).

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, is only learnt it from another source).

(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 "Vayakrev es ha'Olah Vaya'asehah ka'Mishpat", which Chazal Darshen to mean - ke'Mishpat Olas Nedavah (which requires Semichah).

(c)And we compare Olas Re'iyah to the Olah of the Milu'im - because the one is an obligation just like the other.

8)

(a)From the Pasuk "ve'Samach Yado", the Beraisa precludes a man's Eved, his Shali'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 Kamoso).

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).

9)

(a)The problem the Beraisa has with the Pasuk in Vayikra (in connection with the Olah) "Ve'samach ... Ve'nirtzah" is that - it is not the Semichah that attains the Kaparah, but the Zerikas ha'Dam.

(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 gives 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).

10)

(a)From the Pasuk in Vayikra "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 (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 included 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).

11)

(a)We ask whether the side- (of the head) is included in Semichah or not.

(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 interruption between the person performing Semichah and the head of the animal.

12)

(a)The Pasuk in Acharei-Mos (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 there that - wherever the Torah spells "Yadav" in this way it always means two hands (as if it had written 'Sh'tei' in front of it).

(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.

13)

(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) - twenty-four times.

(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 Pinchas "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 bin Nun).

14)

(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 them all.

(b)Tenufah on the other hand, has three Chumros over Semichah. To begin with, it applies to Korb'nos Tzibur as well as to Korb'nos Yachid (whereas Semichah is restricted to a Korban Yachid). Generally, it applies to ...

1. ... (the Chazeh ve'Shok and the Emurim) of a Shelamim, and ...

2. ... of the Korb'nos Tzibur, to Zivchei Shalmei Tzibur (the Shalmei Tzibur that is brought on Shavu'os).

(c)It also applies to live animals as well as to Shechted ones. Here too, the only Korban that is waved alive (as well as after it has been Shechted) is - the Zivchei Shalmei Tzibur.

(d)The third Chumra of Tenufah over Semichah is that - it pertains to Kodshim other than animals (to the Omer and the Sh'tei ha'Lechem, and to the Lachmei Todah and Lachmei Nazir).