waving

Now, as Polycarp was entering into the stadium, there came to him a voice from heaven, saying, “Be strong, and show thyself a man, O Polycarp!” No one saw who it was that spoke to him; but those of our brethren who were present heard the voice. And as he was brought forward, the tumult became great when they heard that Polycarp was taken. And when he came near, the proconsul asked him whether he was Polycarp. On his confessing that he was, [the proconsul] sought to persuade him to deny [Christ], saying, “Have respect to thy old age,” and other similar things, according to their custom, [such as], “Swear by the fortune of Cæsar; repent, and say, Away with the Atheists.” But Polycarp, gazing with a stern countenance on all the multitude of the wicked heathen then in the stadium, and waving his hand towards them, while with groans he looked up to heaven, said, “Away with the Atheists.” Then, the proconsul urging him, and saying, “Swear, and I will set thee at liberty, reproach Christ;” Polycarp declared, “Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour?”

And there are [laws] which apply to bikkurim which do not [apply] to terumah or maaser sheni: For bikkurim can become acquired while still attached [to the soil]. And a man may make his entire field bikkurim; He is responsible for them; And they require a sacrifice, a song, waving and spending the night in Jerusalem.

And where [in the service] do they wave [the lulav]? At “Give thanks to the Lord” (Psalm 118:1), at the beginning and at the end, and at “O Lord, deliver us” (118:25), the words of Bet Hillel. Bet Shammai say: also at “O Lord, let us prosper.” Rabbi Akiva says: I was watching Rabban Gamaliel and Rabbi Joshua, and while all the people were waving their lulavs [at “O Lord, let us prosper”] they waved them only at “O Lord deliver us.” One who was on a journey and had no lulav to take, when he enters his house he should take it [even if he is] at his table. If he did not take the lulav in the morning, he should take it at any time before dusk, since the whole day is valid for [taking] the lulav.

In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yohanan ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].

In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yohanan ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].

The whole day is a valid time for reading the Megillah; reciting Hallel; for the blowing of the shofar; for taking up the lulav; for the Musaf prayer; for Musaf sacrifices; for confession over the oxen; for the confession over the tithe; for the confession of sins on Yom HaKippurim; for laying on of hands; for slaughtering [the sacrifices]; for waving [them]; for bringing near [the vessel with the minhah-offering to the altar]; for taking a handful; for placing it on the fire; for pinching off [the head of a bird-offering]; for receiving the blood [in a vessel]; for sprinkling [the blood on the altar]; for making the sotah drink [the bitter waters]; for breaking the neck of the heifer; and for purifying the metzora.

The [rites of] laying hands, waving, presenting [the meal-offering], taking the handful, burning [the fat], cutting [the neck of bird sacrifices], sprinkling and receiving [the blood] are performed by men but not by women, except the meal-offering of a sotah and a female nazirite, where they [themselves] wave the offering.

Whatever is more sacred than another precedes the other. The blood of a hatat precedes the blood of a olah, because it propitiates. The limbs of a olah precede the innards of a hatat, because it [the former] is entirely for the fires [of the altar]. A hatat precedes an asham, because its blood is sprinkled on the four horns and on the base. An asham precedes a today and a nazirite’s ram, because it is a most holy sacrifice. A todah and a nazirite's ram precede a shelamim, because they are eaten one day [only] and require [the accompaniment of] loaves. A shelamim precedes a firstling, because it requires four [blood] applications and laying [of hands], libations, and the waving of the breast and the thigh.

The following sacrifices were offered in the Tabernacle sacrifices consecrated for the Tabernacle: Public sacrifices were offered in the Tabernacle, and private sacrifices were offered at a bamah. If private sacrifices were consecrated for the Tabernacle, they must be offered in the Tabernacle; yet if one offered them at a bamah, he is not liable. What is the difference between the bamah of an individual and the bamah of the congregation? Laying [of hands], slaughtering in the north, sprinkling around [the altar], waving and presenting, (Rabbi Judah says: there were no meal-offerings at the bamah); priesthood, sacrificial vestments, ministering vessels, a sweet fragrance, a line of demarcation for [the sprinkling of] the blood, and the washing of hands and feet. But [the prohibitions of] time, remnant and defilement were the same in both.

Some [minhahs] require bringing near but not waving, some require bringing near and also waving, some require waving but not bringing near, and some require neither bringing near nor waving. These require bringing near but not waving: the minhah of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the minhah of the priests, the minhah of the anointed high priest, the minhah of a gentile, the minhah of women, and the minhah of the omer. Rabbi Shimon says: the minhah of the priests and the minhah of the anointed high priest do not require bringing near, since no handful is taken out of them, and where no handful is taken out bringing near is not necessary.

Some [minhahs] require bringing near but not waving, some require bringing near and also waving, some require waving but not bringing near, and some require neither bringing near nor waving. These require bringing near but not waving: the minhah of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the minhah of the priests, the minhah of the anointed high priest, the minhah of a gentile, the minhah of women, and the minhah of the omer. Rabbi Shimon says: the minhah of the priests and the minhah of the anointed high priest do not require bringing near, since no handful is taken out of them, and where no handful is taken out bringing near is not necessary.

Some [minhahs] require bringing near but not waving, some require bringing near and also waving, some require waving but not bringing near, and some require neither bringing near nor waving. These require bringing near but not waving: the minhah of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the minhah of the priests, the minhah of the anointed high priest, the minhah of a gentile, the minhah of women, and the minhah of the omer. Rabbi Shimon says: the minhah of the priests and the minhah of the anointed high priest do not require bringing near, since no handful is taken out of them, and where no handful is taken out bringing near is not necessary.

Some [minhahs] require bringing near but not waving, some require bringing near and also waving, some require waving but not bringing near, and some require neither bringing near nor waving. These require bringing near but not waving: the minhah of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the minhah of the priests, the minhah of the anointed high priest, the minhah of a gentile, the minhah of women, and the minhah of the omer. Rabbi Shimon says: the minhah of the priests and the minhah of the anointed high priest do not require bringing near, since no handful is taken out of them, and where no handful is taken out bringing near is not necessary.

Some [minhahs] require bringing near but not waving, some require bringing near and also waving, some require waving but not bringing near, and some require neither bringing near nor waving. These require bringing near but not waving: the minhah of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the minhah of the priests, the minhah of the anointed high priest, the minhah of a gentile, the minhah of women, and the minhah of the omer. Rabbi Shimon says: the minhah of the priests and the minhah of the anointed high priest do not require bringing near, since no handful is taken out of them, and where no handful is taken out bringing near is not necessary.

These require waving but not bringing near: The log of oil of the leper and his guilt-offering, The first fruits, according to Rabbi Eliezer ben Yaakov, The innards of an individual’s shelamim and its breast and thigh, whether they are the offerings of men or of women, by Israelites but not by others; The two loaves and the two lambs of Shavuot. How does he perform [the waving]? He places the two loaves upon the two lambs and puts his two hands beneath them and waves them forward and backward and upward and downward, for it is written, “which is waved and which is lifted up” (Exodus 29:27). The waving was performed on the east side [of the altar] and the bringing near on the west side. The ceremony of waving comes before that of bringing near. The minhah of the omer and the minhah of jealousy require bringing near and waving. The showbread and the minhah with the libations require neither bringing near nor waving.

These require waving but not bringing near: The log of oil of the leper and his guilt-offering, The first fruits, according to Rabbi Eliezer ben Yaakov, The innards of an individual’s shelamim and its breast and thigh, whether they are the offerings of men or of women, by Israelites but not by others; The two loaves and the two lambs of Shavuot. How does he perform [the waving]? He places the two loaves upon the two lambs and puts his two hands beneath them and waves them forward and backward and upward and downward, for it is written, “which is waved and which is lifted up” (Exodus 29:27). The waving was performed on the east side [of the altar] and the bringing near on the west side. The ceremony of waving comes before that of bringing near. The minhah of the omer and the minhah of jealousy require bringing near and waving. The showbread and the minhah with the libations require neither bringing near nor waving.

These require waving but not bringing near: The log of oil of the leper and his guilt-offering, The first fruits, according to Rabbi Eliezer ben Yaakov, The innards of an individual’s shelamim and its breast and thigh, whether they are the offerings of men or of women, by Israelites but not by others; The two loaves and the two lambs of Shavuot. How does he perform [the waving]? He places the two loaves upon the two lambs and puts his two hands beneath them and waves them forward and backward and upward and downward, for it is written, “which is waved and which is lifted up” (Exodus 29:27). The waving was performed on the east side [of the altar] and the bringing near on the west side. The ceremony of waving comes before that of bringing near. The minhah of the omer and the minhah of jealousy require bringing near and waving. The showbread and the minhah with the libations require neither bringing near nor waving.

These require waving but not bringing near: The log of oil of the leper and his guilt-offering, The first fruits, according to Rabbi Eliezer ben Yaakov, The innards of an individual’s shelamim and its breast and thigh, whether they are the offerings of men or of women, by Israelites but not by others; The two loaves and the two lambs of Shavuot. How does he perform [the waving]? He places the two loaves upon the two lambs and puts his two hands beneath them and waves them forward and backward and upward and downward, for it is written, “which is waved and which is lifted up” (Exodus 29:27). The waving was performed on the east side [of the altar] and the bringing near on the west side. The ceremony of waving comes before that of bringing near. The minhah of the omer and the minhah of jealousy require bringing near and waving. The showbread and the minhah with the libations require neither bringing near nor waving.

These require waving but not bringing near: The log of oil of the leper and his guilt-offering, The first fruits, according to Rabbi Eliezer ben Yaakov, The innards of an individual’s shelamim and its breast and thigh, whether they are the offerings of men or of women, by Israelites but not by others; The two loaves and the two lambs of Shavuot. How does he perform [the waving]? He places the two loaves upon the two lambs and puts his two hands beneath them and waves them forward and backward and upward and downward, for it is written, “which is waved and which is lifted up” (Exodus 29:27). The waving was performed on the east side [of the altar] and the bringing near on the west side. The ceremony of waving comes before that of bringing near. The minhah of the omer and the minhah of jealousy require bringing near and waving. The showbread and the minhah with the libations require neither bringing near nor waving.

These require waving but not bringing near: The log of oil of the leper and his guilt-offering, The first fruits, according to Rabbi Eliezer ben Yaakov, The innards of an individual’s shelamim and its breast and thigh, whether they are the offerings of men or of women, by Israelites but not by others; The two loaves and the two lambs of Shavuot. How does he perform [the waving]? He places the two loaves upon the two lambs and puts his two hands beneath them and waves them forward and backward and upward and downward, for it is written, “which is waved and which is lifted up” (Exodus 29:27). The waving was performed on the east side [of the altar] and the bringing near on the west side. The ceremony of waving comes before that of bringing near. The minhah of the omer and the minhah of jealousy require bringing near and waving. The showbread and the minhah with the libations require neither bringing near nor waving.

Rabbi Shimon says, there are three kinds [of sacrifices] which require three commandments; two [of the three] apply to each kind, but none of them require a third. And these are they: the shelamim of the individual, the shelamim of the community and the asham of the leper. The shelamim of the individual requires the laying on of hands for the living animal and waving after it is slaughtered, but it does not require waving while alive. The shelamim of the community requires waving while alive and also after it is slaughtered, but it does not require the laying on of hands. The asham of the leper requires the laying on of hands and also waving while alive, but it does not require waving after it is slaughtered.

Rabbi Shimon says, there are three kinds [of sacrifices] which require three commandments; two [of the three] apply to each kind, but none of them require a third. And these are they: the shelamim of the individual, the shelamim of the community and the asham of the leper. The shelamim of the individual requires the laying on of hands for the living animal and waving after it is slaughtered, but it does not require waving while alive. The shelamim of the community requires waving while alive and also after it is slaughtered, but it does not require the laying on of hands. The asham of the leper requires the laying on of hands and also waving while alive, but it does not require waving after it is slaughtered.

Rabbi Shimon says, there are three kinds [of sacrifices] which require three commandments; two [of the three] apply to each kind, but none of them require a third. And these are they: the shelamim of the individual, the shelamim of the community and the asham of the leper. The shelamim of the individual requires the laying on of hands for the living animal and waving after it is slaughtered, but it does not require waving while alive. The shelamim of the community requires waving while alive and also after it is slaughtered, but it does not require the laying on of hands. The asham of the leper requires the laying on of hands and also waving while alive, but it does not require waving after it is slaughtered.

Rabbi Shimon says, there are three kinds [of sacrifices] which require three commandments; two [of the three] apply to each kind, but none of them require a third. And these are they: the shelamim of the individual, the shelamim of the community and the asham of the leper. The shelamim of the individual requires the laying on of hands for the living animal and waving after it is slaughtered, but it does not require waving while alive. The shelamim of the community requires waving while alive and also after it is slaughtered, but it does not require the laying on of hands. The asham of the leper requires the laying on of hands and also waving while alive, but it does not require waving after it is slaughtered.

Rabbi Shimon says, there are three kinds [of sacrifices] which require three commandments; two [of the three] apply to each kind, but none of them require a third. And these are they: the shelamim of the individual, the shelamim of the community and the asham of the leper. The shelamim of the individual requires the laying on of hands for the living animal and waving after it is slaughtered, but it does not require waving while alive. The shelamim of the community requires waving while alive and also after it is slaughtered, but it does not require the laying on of hands. The asham of the leper requires the laying on of hands and also waving while alive, but it does not require waving after it is slaughtered.

Laying on of hands is [in certain respects] more stringent than waving and waving is [in other respects] more stringent than laying on of hands. For one may perform the waving on behalf of all the others, but one may not perform the laying on of hands on behalf of all the others. Waving is more stringent, for waving takes place for offerings of the individual and for offerings of the community, for living animals and for slaughtered animals, and for things that have life and for things that do not have life; but it is not so with laying on of the hands.

Laying on of hands is [in certain respects] more stringent than waving and waving is [in other respects] more stringent than laying on of hands. For one may perform the waving on behalf of all the others, but one may not perform the laying on of hands on behalf of all the others. Waving is more stringent, for waving takes place for offerings of the individual and for offerings of the community, for living animals and for slaughtered animals, and for things that have life and for things that do not have life; but it is not so with laying on of the hands.

Laying on of hands is [in certain respects] more stringent than waving and waving is [in other respects] more stringent than laying on of hands. For one may perform the waving on behalf of all the others, but one may not perform the laying on of hands on behalf of all the others. Waving is more stringent, for waving takes place for offerings of the individual and for offerings of the community, for living animals and for slaughtered animals, and for things that have life and for things that do not have life; but it is not so with laying on of the hands.

Laying on of hands is [in certain respects] more stringent than waving and waving is [in other respects] more stringent than laying on of hands. For one may perform the waving on behalf of all the others, but one may not perform the laying on of hands on behalf of all the others. Waving is more stringent, for waving takes place for offerings of the individual and for offerings of the community, for living animals and for slaughtered animals, and for things that have life and for things that do not have life; but it is not so with laying on of the hands.

Laying on of hands is [in certain respects] more stringent than waving and waving is [in other respects] more stringent than laying on of hands. For one may perform the waving on behalf of all the others, but one may not perform the laying on of hands on behalf of all the others. Waving is more stringent, for waving takes place for offerings of the individual and for offerings of the community, for living animals and for slaughtered animals, and for things that have life and for things that do not have life; but it is not so with laying on of the hands.

After the omer was offered they used to go out and find the market of Jerusalem already full of flour and parched grain [of the new produce]; This was without the approval of the rabbis, the words of Rabbi Meir. Rabbi Judah says: it was with the approval of the rabbis. After the omer was offered the new grain was permitted immediately, but for those that lived far off it was permitted only after midday. After the Temple was destroyed Rabbi Yohanan ben Zakkai decreed that it should be forbidden throughout the day of the waving. Rabbi Judah said: is it not so forbidden by the law of the Torah, for it is said, “Until this very day?” Why was it permitted for those that lived far away from midday? Because they know that the court would not be negligent with it.

The following are sacrifices whose offspring and substitutes are the same as them: The offspring of shelamim and their substitutes, their offspring and the offspring of their offspring, till the end of time, are regarded as shelamim, and they require the laying on of hands, libations and the waving of the breast and shoulder. Rabbi Eliezer says: the offspring of a shelamim must not be offered as a shelamim. The sages say: it is offered. Rabbi Shimon said: there is no dispute between them as regards the offspring of the offspring of a shelamim or the offspring of the offspring of a substitute that they are not offered. What did they dispute? The offspring [of a shelamim]: Rabbi Eliezer says: it is not offered, But the sages say: it is offered. Rabbi Joshua and Rabbi Papias testified regarding the offspring of a shelamim that it is offered as a shelamim. Rabbi Papias said: I testify that we had a cow of a shelamim and we ate it on Pesah and we ate its offspring as a shelamim on the festival [of Sukkot].

The area within the wall [of Jerusalem] is holier, for it is there that lesser holy things and second tithe may be eaten. The Temple Mount is holier, for zavim, zavot, menstruants and women after childbirth may not enter it. The chel is holier, for neither non-Jews nor one who contracted corpse impurity may enter it. The court of women is holier, for a tevul yom may not enter it, though he is not obligated a hatat for doing so. The court of the Israelites is holier, for a man who has not yet offered his obligatory sacrifices may not enter it, and if he enters he is liable for a hatat. The court of the priests is holier, for Israelites may not enter it except when they are required to do so: for laying on of the hands, slaying or waving.

MISHNAH: Originally the lulav was taken in the Temple for seven {days} and in the country one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the lulav be taken in the country for seven {days} as remembrance of the Temple, and that the day of waving be entirely forbidden. If the first day of Tabernacles is a Sabbath, everybody brings their lulav to the synagogue. The next day they come in the morning and everybody recognizes his own and takes it, since they said that nobody can fulfill his obligation with another person’s lulav on the first day of Tabernacles; but on the other days of the holiday a person can fulfill his obligation with another person’s lulav. Rebbi Yose says, if somebody forgot and took the lulav into the public domain on the first day of Tabernacles which is a Sabbath he is not liable since he took it out with permission.

MISHNAH: Originally the lulav was taken at the Temple for seven {days}and in the country one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the lulav be taken in the country for seven {days} as a remembrance of the Temple, and that the day of waving be entirely forbidden.

Rav said, waving stops the nazir. But did we not state: “The teachings for the nazir,” whether or not he has wings? What Rav says, if he does, as it was stated thus: For somebody able to wave, waving stops him; for somebody unable to wave, waving does not stop him. Samuel says, measure stops a nazir, as for the waves and thumbs of a sufferer from skin disease. But did we not state: “The teachings for the sufferer from skin disease,” whether or not he has thumbs? He explains it following Rebbi Eliezer who said, he puts it on their place.

Rav said, waving stops the nazir. But did we not state: “The teachings for the nazir,” whether or not he has wings? What Rav says, if he does, as it was stated thus: For somebody able to wave, waving stops him; for somebody unable to wave, waving does not stop him. Samuel says, measure stops a nazir, as for the waves and thumbs of a sufferer from skin disease. But did we not state: “The teachings for the sufferer from skin disease,” whether or not he has thumbs? He explains it following Rebbi Eliezer who said, he puts it on their place.

Rav said, waving stops the nazir. But did we not state: “The teachings for the nazir,” whether or not he has wings? What Rav says, if he does, as it was stated thus: For somebody able to wave, waving stops him; for somebody unable to wave, waving does not stop him. Samuel says, measure stops a nazir, as for the waves and thumbs of a sufferer from skin disease. But did we not state: “The teachings for the sufferer from skin disease,” whether or not he has thumbs? He explains it following Rebbi Eliezer who said, he puts it on their place.

And where [in the service] do they wave [the lulav]? At “Give thanks to the Lord” (Psalm 118), at the beginning and at the end, and at “O Lord, deliver us” (118:25), the words of Bet Hillel. Bet Shammai say: also at “O Lord, let us prosper.” Rabbi Akiva says: I was watching Rabban Gamaliel and Rabbi Joshua, and while all the people were waving their lulavs [at “O Lord, let us prosper”] they waved them only at “O Lord deliver us.”

GEMARA. Waving? Who mentioned this ? It refers to there: A lulav which has a length of three handbreadths, sufficient to wave with it, is valid, and our mishnah says, And where [in the service] do they wave [the lulav]?

We have learned elsewhere: The two loaves and the two lambs of Shavuot. How does he perform [the waving]? He places the two loaves upon the two lambs and puts his two hands beneath them and waves them forward and backward and upward and downward, for it is written, “which is waved and which is lifted up” (Exodus 29:27).

even the ancillary parts of a commandment prevent calamities; for the waving is obviously a ancillary part of the commandment, and yet it stops harmful winds and harmful dews. And Rava said: And so too with the lulav. R. Aha b. Yaakov used to wave it to and fro, saying: This is an arrow in the eye of Satan This, however, is not a proper thing [to do] since it might cause him to incite him.

[He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].

And that the whole day of waving should be prohibited. What is the reason? The Temple may be rebuilt speedily, and people would say, "Did we not eat [new grain] last year from the time that light appeared in the east? Let us now also eat it [from the same time]" and they would not know that in the previous year, when there was no Temple, once day dawned in the east it,was permitted [to eat of the new grain], but now that the Temple is rebuilt, it is only the [waving of the] omer which [begins] the permission to eat new grain.

And that the whole day of waving should be prohibited. What is the reason? The Temple may be rebuilt speedily, and people would say, "Did we not eat [new grain] last year from the time that light appeared in the east? Let us now also eat it [from the same time]" and they would not know that in the previous year, when there was no Temple, once day dawned in the east it,was permitted [to eat of the new grain], but now that the Temple is rebuilt, it is only the [waving of the] omer which [begins] the permission to eat new grain.

But does he hold like him? Does he not in fact disagree with him, as we have learnt When the Temple was destroyed, R. Yohanan b. Zakkai enacted that on the whole of the Day of the Waving it should be forbidden [to eat of the new grain]. R. Judah said to him, But is it not forbidden from the Torah, since it is written, ‘Until the very day’ [which means] until the very day itself?

No, to exclude only the Second Passover which is similar to it. This is also reasonable, for we have learned, The bikkurim require a sacrifice, a psalm, waving and staying overnight. Now who is it that you heard saying that waving is required? R. Judah, and it states that it requires staying overnight.

No, to exclude only the Second Passover which is similar to it. This is also reasonable, for we have learned, The bikkurim require a sacrifice, a psalm, waving and staying overnight. Now who is it that you heard saying that waving is required? R. Judah, and it states that it requires staying overnight.

For it has been taught: R. Judah said "And you shall set it down" (Deuteronomy 26:8)— this refers to waving. You say that it refers to waving but perhaps it means literally "setting it down"? When it says, "And set it down," (26:4) setting down is mentioned. How then do I fulfill, "And you shall set it down"? That refers to waving

For it has been taught: R. Judah said "And you shall set it down" (Deuteronomy 26:8)— this refers to waving. You say that it refers to waving but perhaps it means literally "setting it down"? When it says, "And set it down," (26:4) setting down is mentioned. How then do I fulfill, "And you shall set it down"? That refers to waving

For it has been taught: R. Judah said "And you shall set it down" (Deuteronomy 26:8)— this refers to waving. You say that it refers to waving but perhaps it means literally "setting it down"? When it says, "And set it down," (26:4) setting down is mentioned. How then do I fulfill, "And you shall set it down"? That refers to waving

But perhaps it follows R. Eliezer b. Yaakov, for it has been taught, “And the priest shall take the basket out of your hand” (Deuteronomy 26:4) this teaches that bikkurim require waving, the words of R. Eliezer b. Jacob.

for slaughtering [the sacrifices]; for waving [them]; for bringing near [the vessel with the minhah-offering to the altar]; for taking a handful; for placing it on the fire; for pinching off [the head of a bird-offering]; for receiving the blood [in a vessel]; for sprinkling [the blood on the altar]; for making the sotah drink [the bitter waters];

And for waving: as it is written, “And on the day when you wave the sheaf” (Leviticus 23:12).

And for bringing near, for it is compared to waving, as it is written, “And the priest shall take the minhah offering of jealousy out of the woman’s hand, and shall wave the meal-offering . . . And bring it near [to the altar]” (Numbers 5:25). And for pinching and for taking a handful and for burning and for sprinkling, as it is written, “On the day that He commanded the children of Israel [to present their offerings]” (Leviticus 7:35).

And what is the stringency of Bechor over Todah and Shelamim? That [a Bechor] is sanctified from birth. But, to the contrary, Todah and Shelamim are more stringent, as they require leaning, libation, and the waving of the breast and thigh.

What is this opinion of Rebbi Yehuda? That it was taught it a baraisa, Rebbi Yehudah says, (Deuteronomy 26,10) "And he shall place" it this is a reference to the waving. You say that it is referring to the waving or maybe it is really referring to the actual placement? But when the Torah also says, (Deuteronomy 26,4) "And he shall place", the [requirement of] placement has already been stated. So how will I maintain (Deuteronomy 26,10) "And he shall place"? It [must be referring to] waving.

What is this opinion of Rebbi Yehuda? That it was taught it a baraisa, Rebbi Yehudah says, (Deuteronomy 26,10) "And he shall place" it this is a reference to the waving. You say that it is referring to the waving or maybe it is really referring to the actual placement? But when the Torah also says, (Deuteronomy 26,4) "And he shall place", the [requirement of] placement has already been stated. So how will I maintain (Deuteronomy 26,10) "And he shall place"? It [must be referring to] waving.

What is this opinion of Rebbi Yehuda? That it was taught it a baraisa, Rebbi Yehudah says, (Deuteronomy 26,10) "And he shall place" it this is a reference to the waving. You say that it is referring to the waving or maybe it is really referring to the actual placement? But when the Torah also says, (Deuteronomy 26,4) "And he shall place", the [requirement of] placement has already been stated. So how will I maintain (Deuteronomy 26,10) "And he shall place"? It [must be referring to] waving.

And who is the Tanna that argues with Rebbi Yehuda? It is Rebbi Eliezer ben Yaakov. As it was taught in a baraisa (Deuteronomy 26,4) "And the Kohen will take the basket from his hand" this teaches ud that Bikorim require waving. These are the words of Rebbi Elezier ben Yaakov. What is the reason of Rebbi Eliezer ben Yaakov?