Resources for Yevamos Daf 15
1. The גמרא says that ר"ע took off מעשר שני and מעשר עני due to a מחלוקת ב"ה וב"ש as to whether it was a מעשר שני or מעשר עני year. תוספות explains in the name of the ירושלמי that what ר"ע did was take off מעשר שני, פּודה it onto money, and then give the fruit to poor people and brought the money to ירושלים for himself. The טורי אבן in ר"ה on דף י"ד asks why ר"ע had to give it to a poor person? Why don’t we sayהמוציא מחברו עלין הראיה? Theאבי עזרי in פ"ח ה"ב מהל' מתנ"ע (חמישאה) asks a similar question: theרמב"ם in הלכות מעשר שני פּרק א הלּ י"א paskens that if fruit from the second and third year get mixed up you only take off מעשר שני and not מעשר עני. The ראב"ד asks that this is against our גמרא where ר"ע took off both! Furthermore, theרמב"ם himself paskens in הל׳ ז that אביונות (capers) which have a ספק when the new year starts for them, that מספק one must take מעשר שני and מעשר עני and give it to the poor person. Isn’t that a סתירה to the earlier רמב"ם that מספק you only do מעשר שני? He answers with a יסוד: when there is a ספקא דדינא what is the הלכה of a certain דין, then we go with the regular principles of איסור והיתר which may include ספק דאוירייתא לחומרא. However, if the case is just a ספק in your case like your fruit mixed up, then we use the principles of חושן משפּט and say המוציא מחברו עליו הראיה.
2. The גמרא says that ב"ש broke the ceiling of his house so that his newborn child could have a סוכה and expanded a hole in a trough so that it was big enough to be anעירוב מקוואות according to his שיטה. תוספות in ד"ה וסיכך says that both of these cases are ב"ש doing לחומרא and the גמרא is bringing this as a proof that ב"ש עשו כדבריהם. תוספות says that it sounds like if you held like the מ"ד who says לא עשו ב"ש כדבריהם, then ב"ש would have even been מקיל against their שיטה. The ריטבּ"א says that it is impossible to conceive that ב"ש would have been מקיל when they hold something is אסור. Rather, it must be that the proof that the גמרא is bringing is that ב"ש wouldn’t have been מחמיר so publicly when they could have done it בצינעה. Breaking open the roof is considered בפרהסיא and they should have found another option if לא עשו כדבריהם.
3. The גמרא says that ר׳ יהושע said that there two families who were sons of צרות ערוה that did not have חליצה and they were כהנים גדולים. The גמרא also suggests that if someone violates the לאו of יבמה לשוק or מחזיר גרושתו then the kid from that בעילה should be a חלל from a קל וחומר: if אלמנה לכהן גדול makes the kid a חלל even though it’s אינו שוה בכל, certainly יבמה לשוק or מחזיר גרושתו should create a חלל. The גמרא is מדחה that אלמנה is worse since she herself becomes a חללה, whereas by יבמה לשוק or מחזיר גרושתו she does not become a חללה since the men weren’t “זר אצלה מעיקרא”. There is a surprisingרמב"ם in איסורי ביאה פּרק י"ט הל׳ ה that says that a יבמה לשוק who is בועל someone other than the יבם becomes a זונה but does not become a חללה after the first time since יבמה לשוק is not specifically איסורי כהונה. After the second ביאה when she is already forbidden as a זונה, the ביאה makes her a חללה and the child is a חלל. There are two questions on this רמב"ם : one, our גמרא says that the יבמה לשוק is not מתחללת, so how could the רמב"ם says she becomes a זונה and then a חללה? Second, how could the two families of בני צרות have כהנים גדולים? Why wouldn’t we be worried that the child is from the ביאה שניה where they become a חלל? The אבני מילואים in סימן ו׳ ס"ק ד says that what our גמרא means by “אינה מתחללת” is that even though she becomes a זונה and forbidden to a כהן, she isn’t מתחללת from eating תרומה by violating יבמה לשוק since תרומה is learned from the פּסוק of בת איש כהן כי תהיה לאיש זר which means זר אצלה מעיקרא. As far as how they could be כהנים גדולים, the אמרי משה in סימן י׳ ס"ק ה suggests that there are those that hold that a woman doesn’t become a זונה if it was an אונס. Since ב"ה told the צרה she could remarry, she does not become a זונה so the kids would not be פּגום.
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