1)

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

תמן תנינן חבית של תרומה שנולד ספק טומאה

(a)

(Mishnah - Terumos): If there is a doubt that a barrel of Terumah might have become Tamei -

רבי אליעזר אומר אם היתה מונחת במקום תרופה יניחינה במקום מוצנע. ואם היתה מגולה יכסנה.

1.

Rebbi Eliezer says that if it was resting in an unprotected place, he should place it in a hidden place. If it was exposed, he should cover it.

רבי יושע אומר אם היתה מונחת במקום המוצנע יניחנה במקום תרופה ואם היתה מכוסה יגלנה.

2.

Rebbi Yehoshua says that if it was resting in a hidden place, he may place it in an unprotected place. If it was covered, he may expose it.

רבן גמליאל אומר אל יחדש בה דבר

3.

Raban Gamliel says that one need not change anything about it. (If it is exposed it can be left and if it is covered it can be left.)

אמר רבי יוסה בי רבי בון מדברי שלשתן תלויה אסור לשורפה.

(b)

(Rebbi Yosa bei Rebbi Bun): From the words of these three [Tanaim] we learn that it is prohibited to burn talui (suspended) Terumah. (This is clear even from Rebbi Yehoshua who only allowed placing it in an exposed place, but not actually destroying it.)

חברייא בשם רבי אלעזר חבית הראשונה כר' יוסי. השנייה כרבי מאיר

(c)

(Sages quoting Rebbi Elazar): The first barrel (as in the case above (a)) follows Rebbi Yosi (of our Mishnah (see above 16-1(b)) who holds that one burns each separately). The second barrel (as brought earlier in 16-1(g) which is the next Mishnah in Terumos) follows Rebbi Meir (who permits actively being Metamei when the food will ultimately be going to waste; he would also permit being Metamei Terumah on Erev Pesach since it will ultimately go to waste.)

חברייא אמרין חבית הראשונה כרבי יוסי ולית רבי מאיר מודה בה. חבית השנייה כרבי מאיר ולית רבי יוסי מודה בה

(d)

Clarification: The first barrel follows Rebbi Yosi, but Rebbi Meir does not agree. The second barrel follows Rebbi Meir, but Rebbi Yosi does not agree.

אמר לון רבי יוסי חמון מה אתון אמרין. חבית הראשונה כרבי יוסי ברם כרבי מאיר שורפין וכרבי שמעון שורפין וירבו רבי מאיר ורבי שמעון על ר' יוסה וישרוף

(e)

Question #1 (Rebbi Yosi the Amora not the same as Rebbi Yosi of the Mishnah): Let us see if this is true - The first barrel follows Rebbi Yosi, but according to Rebbi Meir and Rebbi Shimon one burns it (the Teluyah). If this is the opinion of both of these Tana'im, they should outnumber Rebbi Yosi and the Halachah should follow them. So why did Rebbi teach us this Mishnah stam like Rebbi Yosi (if the Halachah is against it)?

ועוד שמעינן מן הדא מן מה דאנן חמיין רבנין עובדא את קומיהן ואינון אמרון איזיל תלי

(f)

Question #2: Surely when a case of Teluyah is brought in front of the Rabanim they rule that it must be suspended rather than burned!

הן אשכחנן דרבי שמעון אומר שורפין

(g)

Question: Where do we find that Rebbi Shimon says that one burns (Teluyah)?

הדא דתנינן מודה ר' ליעזר לר' יושוע ששורפין זו לעצמה וזו לעצמה.

(h)

Answer: The Mishnah (above 16-1(b)) had taught that Rebbi Eliezer agrees to Rebbi Yehoshua that each are burned separately. (The Tosefta, in explaining the Mishnah, states that these Tanaim agree that one must burn Tamei and Tahor separately. However, they disagree over Teluyah and tumah, that Rebbi Eliezer says that one burns each of them separately and Rebbi Yehoshua says that they are burned together.)

אמר רבי יוחנן ר' שמעון שנייא.

1.

Rebbi Yochanan said that the author of this Tosefta is Rebbi Shimon. We therefore see that according to Rebbi Shimon, one must certainly burn Teluyah.

אין תימר לית לרבי מאיר תלויה והא תני

(i)

Question: How can you say that Rebbi Meir allows the burning of Teluyah? Surely the tosefta teaches -

תרומה תלויה טהורה שורפין אותה ערב שבת עם חשיכה דברי ר' מאיר

1.

Rebbi Meir says that Terumah Teluyah and tehorah of Chametz are burned on Friday evening close to nightfall (when Erev Pesach is on Shabbos). (Why would Rebbi Meir require waiting until close to nightfall if he holds that one may burn Teluyah? Rather, he holds that one may not burn Teluyah, therefore he must wait until Erev Pesach when it becomes obligatory to destroy)!

וחכמים אומרים בזמנה

2.

The Chachamim say that it is done at the correct time (on Shabbos it is destroyed by obliterating it in another way).

א"ר עזריה קומי ר' מנא תיפתר בתלויה שאין דעתו להשאיל עליה

(j)

Answer (Rebbi Azaryah to Rebbi Mana): We are referring to Teluyah about which he does not plan on approaching a Chacham to undo (by the Chacham retroactively reversing the declaration of Terumah). (If so, it is now treated like Tamei produce and may be burned.)(However, if he would be planning on approaching a Chacham, such as in the Tosefta above (i), it is treated like Tahor produce and he may not burn it).

אמר ליה וכן אמר רבי יוסי כל מה דאנן קיימין הכא בתלויה שאין דעתו להשאיל עליה. אבל בתלויה שדעתו להשאיל עליה הרי זו טהורה

(k)

Objection (Rebbi Mana): Did Rebbi Yosi say that these cases refer to Teluyah about which he does not plan approaching a Chacham to undo, but if he did, it would be Tahor?

ותני כן תרומה תלויה שאמרו טהורה היא הרי זו טמאה אם אמר הרי אני מניחה על מנת להשאיל עליה הרי זו טהורה

(l)

Support (Beraisa): Terumah Teluyah that the owner had declared to be Tahor (valid) (and he proceeded to eat the fruits that the Terumah had fixed; he could therefore no longer undo the Terumah status), it is treated as Terumah temeya. If he said that he is leaving it in order to approach a Chacham to undo it, it is treated as Terumah tehorah.

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