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Previous daf Yevamos 90
YEVAMOS 86-90 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim for the benefit of Klal Yisrael.
1) [line 2] ACHAL TERUMAH (TASHLUMEI TERUMAH)
(a) After a crop is harvested and brought to the owner's house or yard, the
owner must separate Terumah from the crop, which he gives to a Kohen.
Kohanim and members of their households are allowed to eat Terumah, as long
as they are Tehorim.
(b) If a non-Kohen eats Terumah without knowing that it is Terumah, he must
replace what he ate in the form of a food that becomes Terumah (Tashlumei
Terumah). He returns the Keren, the amount of Terumah that he ate, to the
Kohen who owned the Terumah (see Insights to Pesachim 32:1). In addition, he
is fined another Chomesh (fifth) of the ensuing total (i.e. a quarter of the
value of what he ate). This Chomesh may be paid to any Kohen (Terumos 6:2),
and is not necessarily given to the Kohen who owned the Terumah that was
(c) If the person ate Terumah in an abnormal fashion, such as by drinking
olive oil, he only pays the value of the Terumah that was destroyed (i.e.
the normal Halachah of damages applies to him, and not the laws of Tashlumei
(d) A non-Kohen who eats or benefits from Terumah b'Mezid (intentionally)
pays the value of the Terumah destroyed (i.e. the normal Halachah of damages
applies to him, and not Tashlumei Terumah), and incurs the punishment of
Misah b'Yedei Shamayim (Sanhedrin 83a).
2) [line 10] V'AMRI LAH KEDI- (a) and some say it was [asked by a sage
named] Kedi (RASHI Gitin 85b); (b) and some say it was asked without a
specific sage's name being mentioned (ibid.)
3) [line 12] MESHALEM KOL D'HU - he may pay anything, that is, Chulin
Tehorim or Teme'im (RASHI to Gitin 54a)
4) [line 26] HURTZAH (RITZUY TZITZ)
(a) Tum'ah renders Korbanos unfit for being offered. Therefore, if the
*blood* of a Korban becomes Tamei before it is cast on the Mizbe'ach
(Zerikas ha'Dam), it becomes prohibited to do Zerikas ha'Dam. Similarly,
Rebbi Yehoshua rules that if all of the *meat and Chelev* of a Korban
becomes Tamei before Zerikas ha'Dam, it becomes prohibited to do Zerikas
ha'Dam (Pesachim 77b). In addition, if the *Eimurim* or parts of a Korban
that are to be offered on the Mizbe'ach, become Teme'im even after Zerikas
ha'Dam, it becomes prohibited to offer them afterwards.
(b) However, all these laws apply only l'Chatchilah. B'Di'eved, if the Kohen
did Zerikas ha'Dam b'Tum'ah and the Kohen Gadol was wearing the Tzitz (see
next entry) at the time, the Tzitz makes the Kohen's Avodah acceptable. The
Korban may be eaten and the owner has fulfilled his obligation. This
Halachah is learned from the verse, "... l'Ratzon Lahem Lifnei HaSh-m."
(Shemos 28:38). However, if the meat became Tamei, the Tzitz does not render
it fit to be *eaten*.
(c) Korbenos Tzibur (public sacrifices) do not need the Tzitz to render them
acceptable. If they become Teme'im through one of the above-mentioned
Tum'os, they may be offered l'Chatchilah. Also, if all of the Kohanim are
Teme'im, they may offer Korbanos l'Chatchilah. These Korbanos, however, even
thought they were offered b'Tum'ah, may not be eaten (with the exception of
the Korban Pesach, which is a Korban Tzibur that may be offered b'Tum'ah and
also eaten b'Tum'ah).
5) [line 28] HA'TZITZ - the thin gold plate on which was written "Kodesh
la'Sh-m", worn on the forehead of the Kohen Gadol (Shemos 28:36-38). See
Charts to Shabbos 63b.
6) [line 28] HA'CHELEV - the fats of the Korbanos that are burned on the
Mizbe'ach. They are: 1. the layer of fat covering the stomachs; 2. all other
fat attached to the stomachs; 3. the fat on the kidneys (Vayikra 3:3-4).
7) [line 30] ME'AYEIL CHULIN LA'AZARAH
(a) There is a Machlokes Tana'im as to whether it is forbidden mid'Oraisa or
mid'Rabanan to slaughter animals in the Azarah other than Korbanos.
According to those Tana'im who rule that this Halachah is mid'Oraisa, its
source is from the verse, "Ki Yirchak Mimecha ha'Makom...v'Zavachta..." -
"Since the place chosen by HaSh-m is far...you need only slaughter..."
(Devarim 12:21). Chazal learn from this verse that we may only slaughter
Chulin *outside* of the Azarah of the Beis ha'Mikdash.
(b) Other Tana'im rule that this Halachah is mid'Rabanan, and was enacted to
prevent people from thinking that these animals are Korbanos. Since they may
be eaten outside of the Azarah, people will think it is permitted to eat
Kodshim outside of the Mikdash.
8) [line 1] BAI'I L'OSOVECH - I was planning to refute your claim [from the
9) [line 1] HAZA'AH
(a) If a person (or utensil) became Tamei through touching a Mes, he must
wait seven days to become Tahor. On the third and seventh days he must have
spring water mixed with the ashes of the Parah Adumah (Mei Chatas) sprinkled
on him. A person who is Tahor dips three Ezov branches that have been bound
together into the mixture, and sprinkles them on the person who is Tamei. On
the seventh day, he immerses in a Mikvah after the mixture is sprinkled on
him in order to complete his Taharah. (Bamidbar 19:17-19)
(b) If the seventh day falls on a Shabbos that is Erev Pesach, even though
Haza'ah is only a Shevus (see Background to Rosh Hashanah 32:23), it does
not Docheh ("push aside") Shabbos, and the Temei Mes does not complete his
Taharah in time to bring a Korban Pesach.
10) [line 1] IZMEL - The knife used for performing Bris Milah
When a baby boy is born on Shabbos, his Bris Milah falls on the following
Shabbos. The Mitzvah of Milah is Docheh Shabbos, as is learned from the
verse (Vayikra 12:3, Shabbos 132a). Carrying the Izmel through courtyards
and roofs in order to perform the Milah on Shabbos, however, is prohibited
(Shabbos 130b), even though doing so would only transgress a Rabbinic
11) [line 2] KIVSEI ATZERES
(a) On Shavuos, two sheep that are Zivchei Shelamim are offered in
conjunction with the Shtei ha'Lechem. (These sheep were the only Shelamim
brought by the Tzibur, and the only Shelamim that were Kodshei Kodshim.)
(b) If one of the four Avodos (see Background to Pesachim 59:16) of a Korban
Pesach or Chatas are performed she'Lo Lishmo (not for the sake of that
particular Korban), they are Pasul. All other sacrifices are Kosher and may
be offered on the Mizbe'ach. This applies to the Kivsei Atzeres that are
slaughtered she'Lo Lishman as well, as the Gemara states (Beitzah 20b), "its
blood may be cast on the Mizbe'ach and its meat may be eaten."
(c) If Shavuos falls on Shabbos, however, the blood may not be cast on the
Mizbe'ach, since this action is a Shevus, which is prohibited mid'Rabanan to
be performed on Shabbos (RASHI).
12) [line 8] MIGDAR MILSA SHANI - a measure for controlling dissension (in
this case, idol worship) is different; it allows for no analogies
13) [line 9] BATLO (GET: BITUL HA'GET)
(a) According to the Torah, a man who sends a Get (bill of divorce) to his
wife with a messenger can revoke it before it reaches the hands of his wife
by declaring in front of a Beis Din (i.e. two or three men -- Gitin 32b),
"The Get that I have sent is hereby nullified." (MISHNAH Gitin 32a)
(b) The repeal of the Get takes effect even if it is not done in the
presence of the woman or the messenger. However, the Chachamim forbade
revoking the Get unless it is done in the presence of the messenger or the
wife. According to some Amora'im, they feared that if the husband would
revoke the Get without the knowledge of the messenger and the wife, his wife
may marry another man, relying on the Get, without realizing that the Get
was revoked before it was handed to her. In order to prevent this
unfortunate situation, the Chachamim decreed that a man may not revoke a Get
after sending it to his wife with a messenger unless he (or a second
messenger of his) does so in their presence. Other Amora'im maintain that
the decree was enacted because men regularly used to cancel Gitin after they
dispatched them in order to distress their wives. The Chachamim therefore
ruled that the husband (or a second messenger of his) must revoke the Get in
the presence of the original messenger or the wife. The husband will not go
to such lengths and pursue the original messenger to revoke the Get, just to
distress his wife (ibid. 33a and RASHI).
(c) If the husband *does* revoke the Get while not in the presence of the
first messenger or the wife (b'Di'eved), the Tana'im argue as to whether his
action has any validity (ibid.). The Halachah follows the opinion that the
repeal takes effect. However, since with the repeal the husband has
transgressed a Rabbinical enactment, he receive Makas Mardus (see Background
to Background to Yevamos 52:1) for his action.
14) [line 11] IM KEN, MAH KO'ACH BEIS DIN YAFEH? - If not, how will the
authority of Beis Din be effective (if we do not fulfill their decision
15) [line 15] V'AFKE'INHU RABANAN L'KIDUSHIN - and the Chachamim uprooted
the Kidushin retroactively
16) [line 24] SHE'HETI'ACH B'ISHTO - who had relations with his wife [in an
17) [line 35] D'LO TEHEVEI LEI EIVAH - so that he will not feel enmity, not
bear a grudge