Resources for Yevamos 32
מראה מקומות
1. The גמרא brings a מחלוקת between רבי שמעון ורבי יוסי in a case where someone wasבא על אשת אח ואחות אשה. The גמרא explains that everyone agrees that we sayאין איסור חל על איסור. They only argue whether the person should be buried amongst רשעים גמורים or not. Essentially, this means that רבי שמעון who says there is only one איסור says that the second איסור isn’t present at all whereas רבי יוסי says it is there but you just don’t get punished for it. There are other נפקא מינהs as well. For example, the בית הלוי in חלק א סימן מ"ד discusses if a person needs to eat to save their life and they have two pieces of איסור in front of them and one has one איסור and the other has two. We have a principle of מאכלין אותו הקל הקל תחילה which means we always give the person the lesser איסור first. Would we say to give the person the piece of meat with one איסור or would we say since אין איסור חל על איסור we should say it doesn’t matter which piece you give him? The בית הלוי says that the לשון of תוספות in ד"ה בין רשעים and even more so in the תוספות הרא"ש in ד"ה לקוברו is משמע that that even according to רבי שמעון we do not view the second איסור as not existing at all. The only מחלוקת is whether it affects where the person is buried, but everyone agrees that the second איסור is there and makes the piece of meat more אסור. Therefore one should eat the piece of meat with only one איסור. However, the קובץ הערות in סימן ל׳ אות ז disagrees based on the רמב"ם’s נקודה נפלאה. The רמב"ם in the פּירוש המשניות in כריתות פּרק ג says that he has a “נקודה נפלאה” which is that if you have an איסור חלב that you cook with milk, it does not become אסור בהנאה. Normally we would say that when you cook meat with milk that the food becomes אסור בהנאה. However, the רמב"ם says that since the איסור אכילה of בשר בחלב can’t be חל because of אין איסור חל על איסור, therefore the איסור הנאה that normally comes along with בשר בחלב isn’t חל either. The קובץ הערות says that if אין איסור חל על איסור means that the second איסור is there but you just don’t get punished for it, then why wouldn’t the איסור הנאה be חל? It must be therefore that the second איסור doesn’t exist at all. The אחיעזר inחלק א׳ סימן ג suggests that whether that second איסור exists at all is exactly the מחלוקת ב"ש וב"ה about whether צרות ערוה are מותרת ליבום or not. On דף י"ג ע"ב, the גמרא said that the reason ב"ש holds צרות can do יבום is because of אין איסור חל על איסור which means that the אחות אשה is never חל so she isn’t a צרת ערוה. The אחיעזר explains that ב"ש holds the איסור of אחות אשה isn’t there at all. The only reason the ערוה herself doesn’t do יבום is because the אחות אשה is “מיתלא תלי”. However, ב"ה who says she is a צרת ערוה says that even though he agrees that אין איסור חל על איסור, nonetheless the איסור is still present.
2. The גמרא says that we bury רשעים and צדיקים separately. The source for our גמרא is a גמרא in סנהדרין דף מ"ז. In אגרות משה יו"ד הלק ד סימן נ"ו, Rav Moshe writes that having separate burial places for צדיקים ורשעים is a דין דאורייתא from a הלכה למשה מסיני. The חתם סופר in יו"ד סימן ש"ל points out that we see the idea from יעקב who according to the מדרש gave עשו piles of gold and silver for his portion in מערת המכפּילה. We know that there were two spots left in the cave and יעקב was entitled to one of them. However, the חתם סופר understands that he spent all that money not so much that לאה should be there but more that עשו should not be buried next to his holy fathers. What is the issue with being buried next to a רשע? In the aforementioned תשובה, Rav Moshe explains that it is simply an issue of כבוד המת. Furthermore, he may be get swept up in the punishment of the רשעים he is near. However, the אגרא דפּרקא (the author of the בני יששכר) in סימן רס"ד says that the מקובלים say that the soul of the מת comes back to the body and tells it רזי תורה, and if the person nearby is a רשע who isn’t fitting to hear it then the נשמה won’t say it.
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