Resources for Yevamos daf 73
1. The משנה says that מעשר שני is not considered the נכסים of a person in that they cannot use it buy whatever they wish. תוספות in ד"ה נכסי brings the גמרא in קידושין that mentions specifically that one cannot buy land, טמא animals, or slaves with מעות מעשר שני. He also brings that one cannot buy תכריכין למת as the פּסוק says “לא נתתי ממנו למת”. The simple reading of these גמרות is that one could use מעות מעשר שני to buy regulars clothes, yet תוספות says this cannot be since the ירושלמי says מעשר שני money can only be used to purchase food, drink, and for shmearing (סיכה). He answers that land, טמא animals, slaves and תכריכין למת specifically are אסור מדאורייתא to purchase with מעשר שני, and everything else which isn’t food is אסור מדרבנן. However, theרמב"ם in הלכות מעשר שני פּרק ג הל׳ י disagrees and says one cannot use מעשר שני for anything other than food and drink מן התורה. The חידוש of תכריכין למת that the פּסוק mentions is that מעשר שני can’t even be used for a מצוה. What is interesting is that the רמב"ם doesn’t mention that the person gets מלקות if he uses the money for something other than food. This is strange since theרמב"ם mentions מלקות for someone who eats מעשר שני when he is an אונן or who burns מעשר שני when its טמא which is in the exact same פּסוק, so why wouldn’t using עשר שני for תכריכין or for clothing get מלקות as well? The רדב"ז has a fascinating answer: theרמב"ם says that if you do use מעשר שני money to buy clothes then you have to buy an equivalent amount of food in ירושלים. The רדב"ז suggests that this is a type of לאו הניתק לעשה which doesn’t get מלקות. The חינוך in מצוה תר"י suggests that since you have to use money to buy the equivalent amount of food as you spent on clothing, we would apply the principle of אינו לוקה ומשלם, meaning you can’t get מלקות and have to pay. The מנחת חינוך in אות ג questions this since the reason we say a person should pay and not get מלקות by a robbery for example is because when the issue is בין אדם לחברו, Hashem would rather you appease your fiend then get מקלות. However, in this case it is בין אדם למקום so why wouldn’t we say the person gets מלקות and doesn’t pay? He answers that since חז"ל say that he must spend the equivalent amount of money on food, it must be they had a קבלה that this is what one must do. Consequently, since you must pay, you can’t also get מלקות.
2. The משנה says that מעשר שני and ביכורים need ביעור (on ערב פּסח of the fourth and seventh year) as opposed to תרומה which doesn’t. תוספות in ד"ה וחייבין בעשר asks that its מפורש in the משנה in מעשר שני in פּרק ה׳ משנה ו that תרומה needs ביעור as well. He answers that the ביעור of תרומה is fundamentally different than the ביעור of מעשר שני and ביכורים. The ביעור of תרומה means that you have to give it to a כהן by then, but the ביעור of מעשר שני and ביכורים means that it must be gone from this world by the fourth year. Even according to תוספות, one would assume that being מבער the מעשר שני and ביכורים means that one should make sure it is eaten. There is a fascinating מאירי who brings those that say that that one must actually burn the מעשר שני or throw it into the ים המלח. However, the מאירי brings גדולי הדורות who disagree and say it is impossible to suggest that one burn מעשר שני and ביכורים since one is not allowed to do anything with them except to use them for food. Rather, being “מבער” it means buying something small for a lot of מעשר שני money so the money gets used up quickly.
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