Resources for Yevamos daf 100
1. The גמרא says that you can send תרומה to the house of a קטן. There is an important קצות החושן related to our גמרא. The קצות in סימן רמ"ג ס"ק ד brings the פּרי חדש who says that a כהן קטן can do a פּדיון הבן and the father of the child is יוצא the מצות נתינה even though the child can’t make a קנין on his own. The way it works is through דעת אחרת מקנה. The פּרי חדש’s proof is from our גמרא that says you can send תרומה to the house of a כהן קטן. Apparently you see that you can be יוצא the מצות נתינה through a קטן. The קצות disagrees and says you can’t use דעת אחרת מקנה to give it to the child if you don’t own the item, and by תרומה the owner doesn’t own it at all! All he has is the טובת הנאה to give it to whomever he wishes, and we pasken that טובת הנאה אינה ממון. Moreover, the משנה says you can send the תרומה to the house of the שוטה as well, and there is certainly no concept of דעת אחרת מקנה by a שוטה. Therefore, the קצות says the reason our גמרא says you can send תרומה to a קטן is because the תורה already gave it to the כהנים in payment for their services. Therefore, that "שעבודא דאורייתא" entitles the child to the money in which case he doesn’t need a real קנין. The נתיבות המשפּט there in ס"ק ח argues on the whole premise that there is a מצות נתינה at all. Rather, the owner simply has the right to give the תרומה to whichever כהן he wishes but if he wants he can give up his right to that טובת הנאה and let any כהן take it himself. The אמרי בינה in סימן א disagrees with the נתיבות. He points out that the תוספות רי"ד in קידושין דף נ"ח ע"ב says that the גמרא that tells us the concept of חיטה אחת פּוטרת את הכרי only means that if you give one kernel to a כהן the food is permissible to him and no longer טבל but he isn’t יוצא the מצות נתינה until he gives a דבר חשוב. The נודע ביהודה in מהדו"ת יו"ד סימן ר"א says exactly the same יסוד as the תוספות רי"ד, that there are two parts to giving תרומה: the חיוב הפרשה and the מצות נתינה.
2. The גמרא says that you can send תרומה to the house of the ערל. The גמרא explains that the reason we send to an ערל and not to the house of a טמא is because an ערל is נפיש אונסיה. If you recall, רש"י at the very beginning of הערל in the first משנה there said that the ערל that the משנה there says can’t eat תרומה is someone whose brothers died due to them having a מילה. However, ר"ת disagreed and said someone like that is a total אונס and is allowed to eat תרומה. Rather, the ערל of the משנה there is talking about someone who simply refuses to get a ברית מילה because he isn’t interested in doing the מצוה. The תוספות רבינו פּרץ brings a proof from our גמרא to רש"י. Our גמרא says that an ערל is נפיש אונסיה, and if תוספות were right then why is he נפיש אונסיה? He is not an אונס at all! This should be a clear proof that ערל refers to someone who is an actual אונס like רש"י said. Interestingly, the רמב"ם in הלכות תרומות פּרק י"ב הל׳ כ"ב says that one cannot send תרומה to the house of an ערל since he is מאוס. The כסף משנה says he must have had a different גירסא in our גמרא.
3. There is a fascinating הערה from the שאגת אריה in סימן כ"ט: we know the כהן’s בגדים are שעטנז, yet he is obviously allowed to wear it while doing עבודה. Is he allowed to wear them שלא בשעת עבודה? One of his proofs is from our גמרא. Our גמרא said that if he isn’t sure about the מנחה he is offering if it is allowed to be offered מזבח he can bring it לשם עצים. The שאגת אריה asks that in this case he would be using בגדי כהונה שלא בשעת עבודה! It must be that this is allowed.
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