1)

BURNING TERUMAH ACCORDING TO Rebbi MEIR (Cont'd) (Yerushalmi Halachah 8 Daf 9a)

מה בידך

(a)

Question (Rebbi Mana): What was your source for saying that Rebbi Meir holds that one burns even a Rabbinic Teluyah?

תני מדור עכו''ם תולין. רבי יוסה בי רבי יהודה אומר שורפין

(b)

Answer (Beraisa): One is Toleh items that entered the home of a gentile. Rebbi Yosi bei Rebbi Yehudah says that one burns them.

רבי חונה בשם רבי זעירא רבי מאיר שורף תלויה בשאר ימות השנה

(c)

(Rebbi Chuna quoting Rebbi Zeira): Rebbi Meir holds that one burns Teluyah the entire year (not just on Erev Pesach).

והא תני כן תרומה תלויה טמאה שורפין אותה ערב שבת עם חשיכה דברי רבי מאיר וחכמים אומרים בזמנה

(d)

Question (Beraisa): Rebbi Meir says that Terumah Teluyah and temeyah are burned on Friday afternoon close to nightfall. The Chachamim say that it is destroyed at its correct time.

וישרוף בשחרית

(e)

Conclusion of question: If you are correct that Rebbi Meir holds that one burns Teluyah the entire year, why should he not burn it in the morning? (Why wait until nightfall to burn it?)

תיפתר שנתעצל ולא שרף

(f)

Answer #1: The case here is that he was lazy and he did not burn it earlier.

תדע לך שהוא כן דתני טמאה לא משנתעצל ולא שרף

(g)

Proof: The Beraisa there is also discussing Terumah temeyah (which certainly could be burned earlier) and it still says that they are burned on Friday afternoon. This proves that the cases must be when the person was lazy.

אמר רבי אבא מרי אחוה דרבי יוסי תיפתר שנולד לה טומאה באותה שעה ולית שמע מינה כלום

(h)

Rejection (Aba Mari): One cannot prove anything from here since it became (safek) Tamei close to nightfall (and was not yet Tamei in the morning).

אמר רבי יוחנן רבי שמעון ורבי יושוע שניהן אמרו דבר אחד

(i)

(Rebbi Yochanan): Rebbi Shimon and Rebbi Yehoshua have the same opinion.

אמר רבי אילא רבי שמעון דבכורות ורבי יושוע דתרומות לא דין מודה לדין ולא דין מודה לדין

(j)

Rejection (Rebbi Ila): [Rebbi Yochanan is referring to] Rebbi Shimon in Bechoros (A Bechor (firstborn) that was taken by a blood congestion, Rebbi Shimon permits letting its blood. Since it will anyway not survive without it, the owner may perform this procedure even though it will certainly cause a blemish (which is usually) prohibited to make.) and Rebbi Yehoshua in Terumos (see earlier 17-1(a) 2. - he allows exposing the Terumah since it will anyway be going to waste). However, they do not agree with each other - Rebbi Yehoshua only permitted indirectly causing it to become Tamei and Rebbi Shimon permitted actively letting the blood. Rebbi Shimon permits letting the blood since it will certainly die but he would not permit allowing the Terumah to become Tamei as perhaps Eliyahu the Prophet will come and pronounce it pure.

אמר רבי זעירא [דף ט עמוד ב] מסתברא רבי שמעון יודה לרבי יושוע

(k)

Objection (Rebbi Zeira): It is logical that Rebbi Shimon would agree to Rebbi Yehoshua. (If Rebbi Shimon permitted actively making a blemish in the Bechor, he would certainly allow passively causing the Terumah Teluyah to become Tamei.)

אמר רבי בון בר חייא לרבי זעירא על דעתך דתימר רבי שמעון יודה לרבי יהושע והא תנינן אבל היאך נשרף תלויה עם הטמאה. מודה רבי ליעזר לרבי יושוע ששורפין זו לעצמה וזו לעצמה. וישרוף שתיהן כאחת

(l)

Question (Rebbi Bun bar Chiya to Rebbi Zeira): According to you that Rebbi Shimon would agree to Rebbi Yehoshua (and vice-versa), why does the Beraisa (authored by Rebbi Shimon) say, "(But how could Teluyah be burned with temeyah?) Rebbi Eliezer agrees to Rebbi Yehoshua that they are burned separately''. Surely they can be burned together (if Rebbi Shimon permits blemishing the Bechor)?

טהורה היא דבר תורה את הוא שנגזרתה עליה שריפה

(m)

Answer: On a Torah level it is tehorah, since at the 6th hour the Torah still permits eating it. It is just a Rabbinic decree that it must be destroyed as if it is Tamei. Therefore, it is not comparable to a Bechor.

טומאה מכל מקום לא נפסלה בהיסח הדעת. לא כן אמר רבי יוחנן [דף יב עמוד א (עוז והדר)] הסיע דבר תורה

(n)

Question: Nevertheless, the Terumah at the 6th hour should be Tamei since he removed his attention from guarding it, as Rebbi Yochanan said that removing one's attention from guarding Terumah causes it to have a Torah pasul..?!

אחוזת דם כרבי שמעון תורה. חבית השנייה כר''מ תורה

(o)

Conclusion of question: Just as in the case of the Bechor taken with blood congestion, according to Rebbi Shimon, the Torah permits blemishing it since it will anyway be going to waste; and similarly in the case of the second barrel, according to Rebbi Meir, the Torah permitted actively being Metamei it since it will anyway be going to waste; [so too Terumah in the 6th hour should be permitted to burn since the Torah has made it pasul when he removed his attention from it]?!

אינו כן אלא משמרה הוא שלא תגע בטהרות אחרות

(p)

Answer: It did not become pasul, since his attention remained with it in order that it not touch and be Metamei other taharos.

התיב רבי יצחק בריה דרבי חייה כתובה הגע עצמך שהיתה נתונה על גבי הגחלים

(q)

Question (Rebbi Yitzchak): It is resting on the coals and does not need to be guarded (so why is it prohibited to increase its tumah and burn them together?!)

אמר ליה לכשיתננה

(r)

Answer: When it will be put there, it will be permitted (but before that is prohibited) (Note: This follows the understanding of Rav Chaim Kanievsky).

אמר רבי מנא לרבי שמי אתון אמרין רבי שמעון יודה לרבי יושוע. אפילו רבי יושוע לית הוא רבי יושוע

(s)

Question (Rebbi Mana to Rebbi Simi): You say that Rebbi Shimon agrees to Rebbi Yehoshua (and vice-versa). Even Rebbi Yehoshua does not agree to himself! (In the first case of the barrel, Rebbi Yehoshua said that one may not burn Teluyah in order not to waste it; but here (which is referring to Teluyah throughout the year), Rebbi Yehoshua said that they are both burned together?!)

אמר ליה תניין אינון תמן רבי מאיר בשם ר' יושוע ברם הכא רבי שמעון בשם רבי יושוע

(t)

Answer: There is a dispute as to the opinion of Rebbi Yehoshua. The case here (that states that both are burned together) is Rebbi Shimon's understanding of Rebbi Yehoshua. The case in Terumos is Rebbi Meir's understanding of Rebbi Yehoshua (that since in the first case of the barrel it will not be going to waste, one may not burn it.)