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Yevamos 47
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YEVAMOS 46-55 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim for the benefit of Klal Yisrael.
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1) [line 14] TEIVUSA D'ERETZ YISRAEL - the bounty of Eretz Yisrael
2) [line 16] LEKET
"Leket" refers to individual (one or two) stalks that have fallen from the
sickle or from the reaper's hand during the harvest. Such stalks may not be
retrieved by the owner but must be left for the poor, as described in
Vayikra (19:9-10), "v'Leket Ketzircha Lo Selaket ... le'Ani vela'Ger Ta'azov
Osam." ("Do not pick up the individual stalks that have fallen from the
harvest ... you shall leave them (the gifts of Pe'ah, Leket, Olelos and
Peret) for the poor and the stranger.") If three stalks fall together, they
are not considered Leket and may be retrieved by the owner.
3) [line 16] SHIKCHAH
If one or two bundles of grain were forgotten in the field when the other
bundles were collected, they must be left for the poor, as described in
Devarim (24:19).
4) [line 16] PE'AH
The corner, or end, of the harvest must be left in the field for the poor,
as it states "Lo Sechaleh Pe'as Sadecha Liktzor...le'Ani vela'Ger Ta'azov
Osam." - "Do not completely harvest the corner of your field...you shall
leave them (the gifts of Pe'ah, Leket, Olelos and Peret) for the poor and
the stranger." (Vayikra 19:9-10)
5) [line 16] MA'ASER ANI (MA'ASER RISHON/MA'ASER SHENI/MA'ASER ANI)
(a) After a crop is harvested and brought to the owner's house or yard, he
must separate Terumah from the crop and give it to a Kohen. Although the
Torah does not specify the amount to be given, the Rabanan set the
requirement at one fiftieth of the total crop.
(b) After Terumah is removed from the produce, the first tithe to be given
every year is called Ma'aser Rishon; one tenth of the produce must be given
to a Levi.
(c) A second tithe is given every year after Ma'aser Rishon has been
separated. The tithe that is separated in the third and sixth years of the
7-year Shemitah cycle is called *Ma'aser Ani* and is given to the poor.
(d) The tithe that is separated during the first, second, fourth and fifth
years is called Ma'aser Sheni. The Torah requires that Ma'aser Sheni be
brought and eaten by its owner in Yerushalayim.
(e) Alternatively, Ma'aser Sheni produce may be redeemed, in which case the
money used to redeem it is brought to Yerushalayim. If the owner himself
redeems the produce, he must add an additional *fifth* (of the ensuing
total, or a *quarter* of the original value). The food that is bought with
this money in Yerushalayim becomes Kodesh like Ma'aser Sheni and must be
eaten b'Taharah. Ma'aser Sheni that was redeemed by anyone besides the owner
is exempt from the additional fifth.
6) [line 29] "YAKIR" -- YAKIRENU L'ACHEIRIM
(a) The Bechor, or first viable male born to a father, inherits a double
portion of the estate upon his father's death (MISHNAH Bechoros 46a). For
example, if three brothers remain alive after their father's death and one
of the three is a Bechor, the estate is divided into four equal portions and
the Bechor receives two of them while the others receive only one.
(b) The verse states, regarding a Bechor, "Ki Es ha'Bechor... *Yakir*,"
meaning the father should "recognize" the Bechor (Devarim 21:17). From the
word "Yakir" the Chachamim learn that we may rely on the word of the father
(i.e., his "recognition" of the son) to determine which son is the Bechor.
(c) According to Rebbi Yehudah (in our Gemara) we also learn from this word
that if the father is a Kohen, we may rely on his affirmation to determine
whether or not his son was born from a divorcee or Chalutzah, making him a
Chalal, (who is not valid to serve in the Mikdash like other Kohanim). The
Chachamim argue with Rebbi Yehudah, maintaining that the father may only
determine which of his sons is the Bechor. He is not trusted to decide
whether his son is the son of a divorcee or a Chalutzah.
*7*) [line 37] V'EIN NE'EMAN AL BENO GADOL - that is, if his son is older
(and has his own children, as the Gemara is about to explain), not only is
the father not trusted regarding the status of his grandchildren, he is not
even trusted regarding the status of his son. (TOSFOS DH v'Ein Atah)
8) [line 41] DEVUYIM - sorrowful, broken down (under persecution)
9) [line 41] DECHUFIM - pushed about, impelled
10) [line 41] SECHUFIM - humbled, bent over
11) [line 42] METURAFIN - tossed about
12) [line 42] V'EINI CHEDAI - and I am not even worthy [to suffer along with
and be a part of such a Holy Nation]
47b---------------------------------------47b
13) [line 2] V'EIN MEDAKDEKIN ALAV - and we do not inform him of all of the
particular details of all of the Mitzvos
14) [line 3] TZITZIN HA'ME'AKVIN ES HA'MILAH - small strips of skin that
invalidate circumcision
15) [line 17] D'IY PARISH (NIFROSH) [LIFROSH] - that if he does not convert
(lit. if he goes away), then he should go away, i.e. it does not matter
that we have one less convert
16a) [line 18] K'SAPACHAS - like a mark of Tzara'as
b) [line 18] K'SAPACHAS
The names and colors of four types of marks that make a person a Metzora are
1. Baheres, which is the color of snow; 2. Se'es, which is the color of
clean, white newborn lamb's wool; 3. Sapachas of Baheres, which is the color
of the plaster used to whitewash the Beis ha'Mikdash; 4. Sapachas of Se'es,
which is the color of the white membrane found on the inside of an egg
17) [line 19] "...V'NILVAH HA'GER ALEIHEM V'NISPECHU AL BEIS YAKOV" - "[For
HaSh-m will have mercy on Yakov, and will yet choose Yisrael, and set them
in their own land;] and foreigners shall be joined with them, and they shall
cleave to the house of Yakov." (Yeshayah 14:1)
18) [line 22] V'LO NITAN L'HESHAVON - it cannot be returned in order to
avoid the death penalty
19) [line 27] TECHUM SHABBOS
(a) A person is only allowed to walk a distance of 2000 Amos, approximately
960 meters (3147 feet) or 1,152 meters (3774 feet), depending upon the
differing Halachic opinions, from his city or dwelling place (if he is not
in a city) on Shabbos or Yom Tov. This distance is called the Techum Shabbos
(the Shabbos boundary). If he wants to walk another 2000 Amos, he must make
an Eruv Techumin.
(b) This is accomplished by placing an amount of food that would be used for
two meals nearly 2000 Amos away from his present location, in the direction
in which he wishes to walk. The location where his food is placed is
considered his new dwelling or *place of Shevisah* for that Shabbos or Yom
Tov, and he may walk 2000 Amos in any direction from there.
*20*) [line 29] AMECH AMI - the Gematria (numerical equivalent) of the word
"Amech" plus its three letters is 613 (the Chaf Sofis equals 500, as in
Sukah 52b -- see Background to Sukah 52:24) (SHORESH YISHAI, cited by the
MAHARSHA)
21) [line 30] ARBA MISOS
(a) Arba Misos Beis Din, the four death penalties administered by Beis Din,
in their order of stringency are:
1. Sekilah (stoning)
2. Sereifah (burning with molten lead, which is poured down the throat)
3. Hereg (killing with a sword) (Sefer ha'Chinuch #50)
4. Chenek (strangulation) (Sefer ha'Chinuch #47)
(b) According to the Rebbi Shimon (Mishnah Sanhedrin 9:3, Gemara Sanhedrin
49b), the order of their stringency is Sefreifah, Sekilah, Hereg and Chenek.
(c) If a person commits two capital offences, he is put to death with the
more stringent of the two. If a number of people were sentenced to die
through different death penalties, and it is not known which sentence was
passed upon which person, Beis Din administers to all of them the least
stringent of the death penalties to which they were sentenced.
(d) Chazal instituted a practice of burying people who were sentenced to
capital punishment in two different cemeteries: one for those who were put
to death by Sekilah and Sereifah and one for those who were put to death by
Hereg and Chenek.
22) [line 37] HA'CHOFEH ES ROV HA'ATARAH - that covers most of the Atarah,
(lit. the crown) the raised part of the Ever that is under the Orlah. See
Insights to Shabbos 137:3.
23) [line 41] D'MAYA MARZU MAKAH - (a) water causes a wound to worsen
(RASHI); (b) water irritates a wound (making it more painful -- RASHI 120b);
(c) water clogs the mouth of a wound and does not let the medicine heal it
(ARUCH)
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