Study Menachot folio 94A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
and it is practiced both in the cases of offerings when they are alive, e.g., the guilt offering of a metzora and the lambs of Shavuot, and in the cases of offerings after they are slaughtered, e.g., the breast and thigh. By contrast, placing hands is practiced with a live animal. A further string
Talmud: A baraita states: The verse states with regard to placing hands: “And he shall place his hand on the head of his offering” (Leviticus 3:2). The term “his offering” serves to include all of the owners of an offering in the requirement of placing hands, i.e., each one must perform it.
It is necessary for the verse to teach this, as one might have thought: Could it not be derived through an a fortiori inference that only one partner needs to place his hands on the offering? The inference is as follows: If the requirement of waving, which was amplified to apply also to slaughtered
The Talmud asks: But one could suggest the opposite inference and conclude that the requirement of waving should be amplified with regard to partners, through the following a fortiori inference: If the requirement of placing hands, which was not amplified to apply also to slaughtered animals, was am
The Talmud rejects this: This inference cannot be correct, because it is obvious that only one of the partners needs to perform the waving. It is not possible to have all of them perform it, as how would it be done? If one says: Let all of the partners wave together, with each one placing his hand