The Mishnah begins by detailing various offerings that require a specific ritual called *tenufah* (waving), but not *hagashah* (bringing close to the altar). These include the *log shemen shel metzora*, the oil brought at the completion of a purification process for a person afflicted with *tzara'at*, and its accompanying *asham* (guilt offering). The Mishnah explains how these were waved, noting that this differs from the *bikurim* (first fruits) which also require *tenufah* but no *hagashah*, according to the opinion of Rabbi Eliezer ben Yaakov. The Gemara will later elaborate on this distinction.
The Mishnah continues by listing other offerings. The *emurim* (internal organs) of an individual's *korban shlamim* (peace offering), which are placed on the altar, require *tenufah*. Similarly, the *hazeh* (chest) and *shok* (leg) of the *korban shlamim*, which are given to the Kohen, also need to be waved, even though they do not undergo *hagashah*. This applies to both men and women, a point the Gemara will clarify. The Mishnah specifies that these rituals are performed by Israelites, not by others, another detail requiring further explanation. The two loaves of bread brought on Shavuot, known as *shtei halechem*, and the two lambs offered with them, *shnei kivsei atzeret*, also require *tenufah* but no *hagashah*. The Mishnah describes the waving process for the *shtei halechem* and the lambs: the loaves were placed on top of the lambs, and the Kohen would place his hands underneath, waving them back and forth, and up and down, similar to the waving of the *lulav*.
The Mishnah quotes a verse that mentions "that which was waved and that which was raised," and Rashi will later explain how these words teach the specific motions of *tenufah*. The Mishnah further states that *tenufah* was performed on the eastern side of the altar courtyard, while *hagashah* was performed on the western side, which is closer to the Sanctuary. A general rule is then given: *tenufot* (wavings) always precede *hagashot* (bringings close). The *menachat omer* (omer offering) brought on Pesach and the *menachat kinaot* (jealousy offering) of a *sotah* (suspected unfaithful wife) require both *hagashah* and *tenufah*. In contrast, the *lechem hapanim* (showbread) and *menachat nesachim* (meal offerings accompanying libations) require neither *hagashah* nor *tenufah*.
Rabbi Shimon introduces a concept of three types of offerings, each connected to three specific *mitzvot* (commandments), where each offering fulfills two out of the three *mitzvot*. These three offerings are: an individual's *zevach shlamim*, a communal *zevach shlamim*, and the *asham metzora*. The communal *zevach shlamim* refers specifically to the *kivsei atzeret* brought on Shavuot, which is the only communal *shlamim* offered throughout the year. The three *mitzvot* in question are *semichah* (leaning hands on the animal while it is alive), *tenufat chayim* (waving the animal while it is alive), and *tenufat shechutim* (waving the parts after slaughter). The Mishnah explains that an individual's *zevach shlamim* requires *semichah* while alive and *tenufat shechutim*, but not *tenufat chayim*. The communal *zevach shlamim* requires both *tenufat chayim* and *tenufat shechutim*, but not *semichah*. The *asham metzora* requires *semichah* and *tenufat chayim*, but not *tenufat shechutim*. The discussion here focuses on these three *mitzvot*, not *hagashah*.
The Gemara then delves into the sources for these rulings. Regarding the *log shemen shel metzora* and its *asham*, which require *tenufah* but no *hagashah*, the verse states, "And he shall bring it as a guilt offering, and the *log shemen*, and wave them as a *tenufah*." This teaches that they are waved together. Rashi explains that the singular form "and he shall wave" implies that even if they are waved separately, it is acceptable. However, the Gemara clarifies that the repetition of the word "tenufah" in the verse indicates that while ideally done together, if performed one after the other, it is still valid. The initial intent is for a single, combined procedure.
The Gemara then addresses the location of *tenufah*. The Torah states "before God." This is interpreted as the eastern side of the altar. However, for *hagashah*, the Torah also says "before God," yet it is performed on the western side. The distinction lies in the nature of the offering. *Hagashah* for a *mincha* (meal offering), which is akin to a *chatah* (sin offering), requires sprinkling on a side of the altar that has a *yesod* (base) for the blood to flow into. The southeastern corner of the altar lacked a *yesod*. Therefore, *hagashah* cannot be performed there. The *yesod* wrapped around the western, northern, and northeastern sides, but not the southeastern. Since *tenufah* does not have this requirement of a *yesod*, it can be performed on the eastern side, which is also considered "before God." The *hagashah* was performed on the southwestern corner, where the ramp to the altar was located, which has a *yesod*.
Returning to *bikurim*, Rabbi Eliezer ben Yaakov's opinion that they require *tenufah* is derived from the verse, "And the Kohen shall take the basket from your hand." This teaches that when the Kohen takes it, he must wave it. The phrase "from your hand" for *bikurim* is compared to the phrase "from your hands" used for *shlamim*, indicating that just as *shlamim* require *tenufah*, so do *bikurim*. Furthermore, just as the owner performs *tenufah* for *shlamim*, the owner performs it for *bikurim*. The Gemara clarifies that both the owner and the Kohen participate: the owner places their hands underneath the offering, and the Kohen places his hands underneath the owner's, and they wave it together. The phrase "and you shall place them before God" in the context of *bikurim* is interpreted as *tenufah*, meaning waving to and fro and up and down. This interpretation is derived from the repetition of "placing" in the verses, indicating that the initial placing is for waving, distinct from the later placing on the floor for the recitation.
The Gemara discusses the phrase "Israel and not others" regarding *tenufah* for *shlamim*. This implies that only Israelite men perform the *tenufah*, excluding women and non-Jews. However, the Mishnah initially stated that *tenufah* applies to both men and women. The resolution is that while both men and women are obligated to bring *shlamim* and have them waved, the actual *tenufah* is performed differently. For men, both the Kohen and the owner participate. For women, the Kohen performs the *tenufah* alone. This distinction is based on the comparison to *semichah*. For *semichah*, the Torah uses the phrase "speak to the children of Israel," which is interpreted to exclude non-Jews and women, as *semichah* must be performed by the owner themselves, and a *shaliach* (agent) cannot perform it. Since non-Jews and women are excluded from being the "owner" for *semichah*, they cannot perform it. However, for *tenufah*, since the Kohen can act as a *shaliach* or participate, the exclusion of women and non-Jews from directly performing the owner's part does not negate the *tenufah* entirely; the Kohen can still perform it. The phrase "whoever brings the offering" is interpreted to include converts and freed Canaanite slaves, meaning they can also have *tenufah* performed for their offerings, typically by the Kohen.
Finally, the Mishnah describes the order of placing the parts for *tenufah* of the *shlamim*. The *emurim* (internal organs, also called *halavim*) are placed on the Kohen's palms, and on top of them are placed the *shok* (leg) and *hazeh* (chest). This order is derived from a verse that mentions the *shok* and *hazeh* being placed "upon the *halavim*." The process involves one Kohen placing the *halavim* on his hands, and then another Kohen placing the *shok* and *hazeh* on top, and a third Kohen assisting in the waving. This participation of multiple Kohanim is seen as enhancing the honor of the service to God.