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Resources for Yevamos daf 81

1.      The גמרא says that an אנדרוגינוס can only feed his wife תרומה דרבנן and can’t feed her תרומה בזמן חזה ושוק. The clear implication is that if the בית המקדש is around and people are eating חזה ושוק, then תרומה must be דאורייתא. The אבני מילואים in שו"ת סימן ט"ז asks from this גמרא on the רמב"ם ‘s שיטה. The רמב  inהלכות תרומות פּרק א הל׳ כ"ו says that תרומה was דרבנן even in the time of בית שני. The only time it is דאורייתא is in ארץ ישראל in a time where most of the Jewish people are living there. This was not the case in the time of עזרא so how does the רמב"ם  understand our גמרא calling זמן חזה ושוק automatically תרומה דאורייתא. He leaves it as a צ"ע.

2.      The גמרא brings a ברייתא that says that if a חתיכה of בשר חטאת טמאה got mixed in with חתיכות טהורות it is בטל according to the תנא קמא, but if it was חתיכות טהורות of a חטאת that got mixed up with regular חולין then everyone would agree the piece of חטאת isn’t בטל. רש"י explains that the difference is that in the latter case it is only a הפסד מועט if we say it isn’t בטל since it can just be sold to כהנים whereas in the former case the whole thing will not be able to be used by anyone if we say it isn’t בטל. תוספות הרא"ש asks what everyone who learned יורה דעה must have been thinking—since when do we look at how much of loss something is to determine if it isבטל  or not? If it’s בטל, then it should be fine even מדאורייתא! תוספות in ד"ה הכל disagrees with רש"י and has a different פּשט in our גמרא. He understands that the difference between the two cases is that in the סיפא, if the חתיכת חטאת would be considered בטל then each piece would be מותר for all to eat and would therefore be considered a חתיכה הראויה להתכבד (choshuveh piece worthy to serve to a guest) which is not בטל. However, in the רישא, if the טמא piece is בטל then it is still just מותר לכהנים and the piece would not be considered a חתיכה הראויה להתכבד since the concept of “להתכבד” doesn’t apply to כהנים sharing קרבנות. Based on this פּשט, the תרומת הדשן in סימן ק"ג wants to learn a הלכה in הלכות חנוכה: if someone lit two candles for general light usage as well as one חנוכה candle for the מצוה and they get mixed up, would we say that the חנוכה candle is בטל ברוב and one could use the light of the candles? Candles are not usually a דבר שבמנין so why shouldn’t they be בטל? However, perhaps it should not be allowed since the חנוכה candles are a דבר שבמנין when used for the מצוה since one counts the candles every night and a דבר שבמנין is not בטל. He answers that based on our תוספות it should not be בטל since our תוספות says that if the טמא pieces would be בטל in the טהור pieces it would not be ראויה להתכבד. You see we don’t look at the fact that meat is normally considered ראויה להתכבד since when used for this מצוה isn’t. Therefore, here as well we should view the candle in its current status which is לצורך מצוה and it should be considered a דבר שבמנין and not בטל . The רמ"א in סימן תרע"ג paskens like this תרומת הדשן. However, the ט"ז in ס"ק ו argues with the תרומת הדשן and says our תוספות is a proof the opposite way! תוספות says we look at what the status will be once the pieces are בטל, so if the טהור pieces become mixed with regular חולין we would call it a חתיכה הראויה להתכבד since when it is בטל it is all מותר for everyone. Similarly, if we look at the candles when they are בטל, they are all considered רשות and not מצוה and should be judged as something that is not a דבר שבמנין. The גר"א agrees with the ט"ז.

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