Resources for Yevamos daf 40

מראה מקומות

1.      The גמרא says that an אכילה גסה is not considered an אכילה in regards to מנחות and יוה"כ.  There are a few points that need clarifying:

·      What is an אכילה גסה? תוספות in ד"ה אכילה says there are two types of אכילה גסה but doesn’t explain further. תוספות in פּסחים דף ק"ז ע"ב ד"ה דילמא explains in the name of ר"ת that one type of אכילה גסה is where you are so stuffed that you would be nauseated if you ate the food in which case it isn’t considered an אכילה at all. This type of אכילה would be פּטור on יוה"כ and one would not be יוצא any מצות אכילה with it. However, in a case where you aren’t hungry at all but you would still enjoy the food if you ate it then you would be יוצא  the מצות אכילה by קרבן פּסח but it wouldn’t be a מצוה מן המובחר. (When we say that קרבן פּסח is נאכל על השובע we mean you are full but still a little hungry.) תוספות ישנים on our תוספות says that if you ate all at once even after you are stuffed, it is called an אכילה גסה that isn’t an אכילה at all. However, if you ate, felt full, stopped eating and then after you were מסיח דעת you ate again then it is considered the lower level אכילה גסה where you are יוצא בדיעבד.

·      What is the issue with an אכליה גסה and where does it apply? According to רבינו אברהם מן ההר in our סוגיא, the issue of אכילה גסה is limited to קרבנות and יוה"כ. He explains that by קרבנות it says "למשחה" which means to eat it in the most appropriate way so אכליה גסה will not work. By יוה"כ it says לא תעונה and by eating something that is damaging to yourself you are still בעינוי. However, by other איסורים such as נבלה one would be חייב. The ריטב"א here disagrees and says אכילה גסה is not considered anאכילה  in כל התורה כולה. The משנה למלך in הלכות יסודי התורה פּרק ה׳ הל׳ ח׳ ד"ה נסתפּקתי says that the reason אכילה גסה is not considered an אכילה is that it is שלא כדרך הנאתן which would apply to all איסורים. However, עבירות that one violates even שלא כדרך הנאתן such as בשר בחלב and כלאי הכרם where it doesn’t say אכילה, then one would violate even if one ate it as an אכילה גסה.

2.      תוספות in ד"ה מאי says that you don’t need to eat the מנחות with intention to fulfill the מצוה. The קרן אורה asks a basic question: why this is different than any other מצוה where we say מצוות צריכות כוונה? Furthermore, the טורי אבן in ר"ה דף כ"ט ד"ה איכוון asks that the גמרא that our תוספות brings in ד"ה אכילה says in the name of ר"ל that if someone ate the קרבן פּסח not לשם מצות פּסח then they aren’t a רשע but didn’t do a מצוה מן המובחר. The problem is that ר"ל is the one who says מצוות צריכות כוונה! He answers with a יסוד: we only say מצוות צריכות כוונה in a case where any item can be used for the מצוה like by a לולב or שופר. By the מנחה or קרבן פּסח, only that specific lamb or מנחה can be used for the מצוה. In that case we say סתמן לשמה. The בית הלוי in חלק ג, סימן נ"א אות ג says a different יסוד: מצוות צריכות כוונה only applies where there is a חיוב on the גברא to do the מצוה. However, if the מצוה is in the חפצא, meaning the קרבן just needs to be eaten, then everyone agrees מצוות אינם צריכות כוונה. Therefore, since there is no מצות אכילת קרבנות but rather the קרבן just needs to be נאכל, he doesn’t need כוונה למצוה. This also explains why some כהנים said they would only receive a "כפּול" from a קרבן which is less than a כזית. One would think that shouldn’t count as an אכילה since its less than a כזית. The בית הלוי explains that with his יסוד it makes sense since there is only a חיוב for the קרבן to be eaten but not a מצות אכילה on the גברא. The אתוון דאורייתא in כלל כ"ד says based on רש"י and the ר"ן in ר"ה דף כ"ח that there are times when one doesn’t need כוונה. The גמרא tells us that המתעסק בחלבים ועריות חייב שכן נהנה. That means even someone with no intention to do something violates the עברה if they got הנאה. He explains that this concept applies to doing מצוות as well—if you got הנאה you are יוצא but only where the point of the מצוה is the הנאה (similar to עברות). By קדשים, the מצוה is the הנאה מהקדש as it says “למשחה לגדולה כדרך שהמלכים אוכלים” which he says means the הנאה itself is the מצוה.

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