Resources for Yevamos daf 57
1. The גמרא discusses whether a פּצוע דכא can be מאכיל their wife in תרומה. אביי suggests that he can according to ר"א ור"ש because he can be “מאכיל במקום אחר” such as where he originally was healthy but later in the marriage became a פּצוע דכא and his wife didn’t know. רבא rejects that suggestion since in that case she had already been eating תרומה beforehand. The קובץ הערות in סימן מ"ז ס"ק ד says a major יסוד: he points out that רבא’s rejection because of “שכבר אכלה” means that a wife of a כהן and the animal of a כהן eat תרומה in fundamentally different ways. In other words, when a כהן feeds תרומה to his cow, it’s because it’s his property. So if he somehow loses the ability to feed it תרומה, he certainly cannot continue to do so just because he used to be able to feed it תרומה. However, the wife of a כהן eats תרומה because once she marries a כהן she becomes special in her own right. She is now a כהנת or אשת כהן which means she can eat on her own accord (as long as she is still married to the כהן). Therefore, if she was already eating תרומה then the כהן becoming a פּצוע דכא does not affect her. According to this, we can understand the מחלוקת אביי ורבא to be exactly about this point: אביי says "שכבר אכלה לא אמרינן" because if having eaten תרומה in the past was relevant then even if the כהן would die his wife should keep eating תרומה. In other words, אביי understood that she eats תרומה only through her husband, just like his עבדים ובהמות. As such, the past is irrelevant--either her husband can feed her תרומה right now or he can’t. רבא disagrees and says that as long as she is still his קנין, she eats because of herself so if she ever started eating תרומה she won’t stop even if he no longer has the כח to be מאכיל her. This also explains why there is no פּסול זונה וחללה by a כהן’s שפחה even though there is by his wife—their eating of תרומה comes from a completely different place. The שפחה eats the כהן while the אשת כהן eats because of herself.
2. The גמרא says that whether a פּצוע דכא is בקדושתיה or not, he can still eat תרומה himself and feed it to his עבדים ובהמות. The whole question was whether a נישואין with someone he couldn’t marry would cause that woman to not be able to eat תרומה. There are two questions: first, what does it mean that a פּצוע דכא isn’t בקדושתיה? Can he marry anyone? Even a גרושה? If that’s true, then it doesn’t sound like he is a כהן at all in which case how can eat תרומה himself? The מחבר in סימן ה says that a כהן פּצוע דכא can marry בת גרים and the חלקת מחוקק in ס"ק א says that he can also marry a גרושה since he isn’t בקדושתיה. Nonetheless, he can still eat תרומה since even עבדים ובהמות eat תרומה. The בית שמואל in ס"ק א says that this כהן isn’t completely removed from his קדושה and can’t marry a גרושה. The only person he can marry is a בת גרים because not being allowed to marry a גיורת isn’t מפורש בקרא like a גרושה. Rather it is only מדברי נביאים that a גיורת is considered a זונה.
3. The גמרא discusses יש חופּה לפּסולות. There is a three-way מחלוקת ראשונים as to how to understand what is the nature of the חופּה we are referring to. רש"י says that the גמרא is referring to a case where you only did חופּה and didn’t do קידושין. תוספות in ד"ה רב disagrees and says that according to רש"י it would come out that our גמרא is not אליבא דהילכתא since we pasken that חופּה done without קידושין is not קונה at all. Therefore, תוספות says we are talking about a case where you did חופּה after the קידושין. However, in defense of רש"י, the ריטב"א says that even if you don’t hold חופּה is קונה on its own, it still can פּסול the woman from תרומה since the essence of חופּה is the woman preparing herself to be with her husband for ביאה and that act alone is sufficient to make her פּסול לתרומה at least מדרבנן.
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