Yevamos - Daf 74
- Rebbe Meir who holds that maaser rishon is assur to a zar, also prohibits it to an arel
The Gemara continues with attempts to answer the question whether an arel may eat maaser sheni. It was taught in a Baraisa: נשתיירו בו ציצין המעכבין את המילה – If shreds that prevent a valid milah remain on him, הרי זה אינו אוכל לא בתרומה ולא בפסח ולא בקדשים ולא במעשר – This person remains an arel and may not eat neither terumah, nor pesach, nor kodshim, nor maaser. The Gemara suggests that this maaser is referring to maaser sheni, and the Baraisa teaches that an arel may not eat it. When the Gemara rejects this proof by saying that the Baraisa is referring toמעשר בהמה - the animal tithe, it questions this, since maaser beheimah would be included in the Baraisa’s mention of kodshim. Just as an arel may not eat kodshim, he may not eat maaser beheimah. The Gemara concludes that the Baraisa could be referring to maaser rishon, and it is following the opinion of Rebbe Meir, who holds: מעשר ראשון אסור לזרים – maaser rishon is prohibited to non-Leviim. Rashi explains that just as Rebbe Meir holds that maaser rishon has an added level of kedushah in that it cannot be eaten by non-Leviim, it is also prohibited to an arel. Maaser sheni, which is permitted even to non-Leviim, would be permitted to an arel as well.
- The source that all those that are tamei may not eat terumah
The Mishnah on Daf 70a stated: וכל הטמאים לא יאכלו בתרומה – All those who are tamei may not eat terumah. The Gemara asks for the source for this halachah, and Rebbe Yochanan stated in the name of Rebbe Yishmael, that the passuk states: "איש איש מזרע אהרן והוא צרוע או זב בקדשים לא יאכל" – A man, a man from the offspring of Aharon who is a metzora or a zav shall not eat from the kodshim until he becomes purified. אי זהו דבר ששוה בזרעו של אהרן – What holy food is it that is universally fit for all the offspring of Aharon alike, both men and women? You must say this is terumah, and the passuk is prohibiting it to a tamei. When the Gemara suggests that perhaps it is referring to the חזה ושוק – the breast and thigh of a shelamim, which are given to Kohanim and may be eaten by their wives and daughters, the Gemara answers that this is not so in the case of a חוזרת – a bas Kohen who was married to a Yisroel and returns to her father’s house after becoming widowed or divorced. While she is permitted to once again eat terumah, she is no longer permitted to eat from the חזה ושוק. When the Gemara counters that terumah is not permitted to a challalah, it answers חללה לאו זרעו דאהרן היא – a challalah is not considered the offspring of Aharon.
- Three stages of becoming tahor to eat maaser sheni, terumah, and kodshim
Rava said in the name of Rav Chisda: Three pesukim are written regarding purification: "ולא יאכל מן הקדשים כי אם רחץ בשרו במים" – and he shall not eat of the holies unless he immersed his body in water. This implies that if he did wash, he is tahor. And it is written: "ובא השמש וטהר ואחר יאכל מן הקדשים" – And the sun shall set and he shall become pure, and after he may eat from the holies. And it is written, "וכפר עליה הכהן וטהרה" – and the Kohen shall atone for her and she shall become pure. How do we reconcile these three contradictory pessukim? It must be that the first passuk is teaching that after immersion during the day one becomes tahor to eat maaser sheni. The second passuk is teaching that a tevul yom becomes permitted to eat terumah after nightfall. The third passuk is teaching that one becomes tahor to eat kodshim after bringing the atonement offering. The Gemara will address why eating terumah is considered more stringent than eating maaser sheni.
