## Yevamot Daf 73b

###### Yevamot 73b:1
[Yevamot 73b:1](https://torahapp.org/share/book/Yevamot/r/73b:1)

וְאוֹכְלָן בְּטוּמְאַת עַצְמָן לוֹקֶה, מַה שֶּׁאֵין כֵּן בַּתְּרוּמָה — לָא קָתָנֵי. אַלְמָא תָּנֵי וְשַׁיַּיר.

**William Davidson Edition - English:**
**and one who eats them when they themselves,** the second tithe and first fruits, **are ritually impure is flogged,** even though he himself is ritually pure, **which is not** the case **with** regard to ***teruma*;** and these differences the *tanna* **does not teach. Apparently,** the *tanna* of the mishna **taught** certain differences between the cases **and omitted** others. Therefore, the omission of the *halakha* governing an uncircumcised man does not prove that it is permitted for him to eat second tithe.


###### Yevamot 73b:2
[Yevamot 73b:2](https://torahapp.org/share/book/Yevamot/r/73b:2)

וַאֲסוּרִין לְאוֹנֵן, וְרַבִּי שִׁמְעוֹן מַתִּיר. מְנָא לְהוּ — דִּכְתִיב: ״לֹא תוּכַל לֶאֱכוֹל בִּשְׁעָרֶיךָ מַעְשַׂר דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ וְגוֹ׳ וּתְרוּמַת יָדֶךָ״, וְאָמַר מָר: ״תְּרוּמַת יָדֶךָ״ — אֵלּוּ בִּכּוּרִים, וְאִיתַּקַּשׁ בִּכּוּרִים לְמַעֲשֵׂר: מָה מַעֲשֵׂר אָסוּר לְאוֹנֵן — אַף בִּכּוּרִים אָסוּר לְאוֹנֵן.

**William Davidson Edition - English:**
§ Having cited the mishna, the Gemara proceeds to discuss it. It was taught in the *baraita* that second tithe and first fruits **are forbidden to an acute mourner; and Rabbi Shimon permits** an acute mourner to partake of first fruits. The Gemara asks: **From where do** the Rabbis derive that first fruits are forbidden to one who is in acute mourning? **As it is written: “You may not eat within your gates the tithe of your grain, or of your wine, or of your oil…nor the offering of your hand”** (Deuteronomy 12:17), **and the Master said: “The offering [*teruma*] of your hand,” these are** the **first fruits. And first fruits are juxtaposed** in this verse **to** second **tithe: Just as** the second **tithe is forbidden to an acute mourner, so too, first fruits** are **forbidden to an acute mourner.**


###### Yevamot 73b:3
[Yevamot 73b:3](https://torahapp.org/share/book/Yevamot/r/73b:3)

וְרַבִּי שִׁמְעוֹן: תְּרוּמָה קְרִינְהוּ רַחֲמָנָא, מָה תְּרוּמָה מוּתֶּרֶת לְאוֹנֵן — אַף בִּכּוּרִים מוּתָּרִים לְאוֹנֵן.

**William Davidson Edition - English:**
**And Rabbi Shimon** counters that since **the Merciful One calls** first fruits **“*teruma*,”** the *halakha* governing them is similar to that which governs *teruma*: **Just as *teruma* is permitted to an acute mourner, so too, first fruits** are **permitted to an acute mourner.**


###### Yevamot 73b:4
[Yevamot 73b:4](https://torahapp.org/share/book/Yevamot/r/73b:4)

וְחַיָּיבִין בְּבִיעוּר, וְרַבִּי שִׁמְעוֹן פּוֹטֵר. מָר מַקֵּישׁ וּמָר לָא מַקֵּישׁ.

**William Davidson Edition - English:**
The *baraita* continues: **And** both second tithe and first fruits **require eradication** before Passover in the fourth and seventh years of the Sabbatical cycle; **and Rabbi Shimon exempts** first fruits from the obligation of eradication. **One Sage,** the Rabbis, **juxtaposes** first fruits to second tithe: Just as second tithe is subject to eradication, so too are first fruits. **And one Sage,** Rabbi Shimon, **does not juxtapose** the two *halakhot* and derive one from the other.


###### Yevamot 73b:5
[Yevamot 73b:5](https://torahapp.org/share/book/Yevamot/r/73b:5)

וְאָסוּר לְבַעֵר מֵהֶן בְּטוּמְאָה, וְאוֹכְלָן בְּטוּמְאַת עַצְמָן לוֹקֶה, מְנָלַן — דְּתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: ״לֹא בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא״, בֵּין שֶׁאֲנִי טָמֵא וְהוּא טָהוֹר, בֵּין שֶׁאֲנִי טָהוֹר וְהוּא טָמֵא.

**William Davidson Edition - English:**
It was stated above that **it is prohibited to burn** second tithe and first fruits even when they are **in** a state of **ritual impurity, and** that **one who eats them when they themselves,** the second tithe and first fruits, **are ritually impure is flogged,** even though he himself is ritually pure. **From where do we** derive these *halakhot*? **As it is taught** in a *baraita*: **Rabbi Shimon says:** The verse with regard to the confession of tithes states: **“I did not consume of it while impure”** (Deuteronomy 26:14), a general statement that means **whether I,** the one who ate it, was **ritually impure, and** the tithe **was ritually pure,** or **whether I was ritually pure and** the tithe **was ritually impure.** Regardless, the tithe may not be consumed through burning or eating in a state of impurity.


###### Yevamot 73b:6
[Yevamot 73b:6](https://torahapp.org/share/book/Yevamot/r/73b:6)

וְהֵיכָא מוּזְהָר עַל אֲכִילָתוֹ אֵינִי יוֹדֵעַ. טוּמְאַת הַגּוּף בְּהֶדְיָא כְּתִיב בֵּיהּ: ״נֶפֶשׁ אֲשֶׁר תִּגַּע בּוֹ וְטָמְאָה עַד הָעָרֶב וְלֹא יֹאכַל מִן הַקֳּדָשִׁים כִּי אִם רָחַץ בְּשָׂרוֹ בַּמָּיִם״!

**William Davidson Edition - English:**
The *tanna* adds: **And where one is** actually **warned against eating** second tithe in a state of impurity, this **I do not know.** Although it is obvious from the verse that this is prohibited, the source for the prohibition is unclear. The Gemara is puzzled by this last statement: The prohibition against eating second tithe when one is in a state of **ritual impurity of the body** is **explicitly written,** as it is stated with regard to the ritual impurity imparted by a creeping animal: **“The soul that touches it shall be impure until the evening, and he shall not eat from the holy things unless he has washed his flesh in water”** (Leviticus 22:6). This is referring to second tithe, as will be explained later (74b).


###### Yevamot 73b:7
[Yevamot 73b:7](https://torahapp.org/share/book/Yevamot/r/73b:7)

הָכִי קָמִיבַּעְיָא לֵיהּ: טוּמְאַת עַצְמוֹ מִנַּיִן? תַּלְמוּד לוֹמַר: ״לֹא תוּכַל לֶאֱכוֹל בִּשְׁעָרֶיךָ מַעְשַׂר דְּגָנְךָ״, וּלְהַלָּן הוּא אוֹמֵר ״בִּשְׁעָרֶיךָ תֹּאכְלֶנּוּ הַטָּמֵא וְהַטָּהוֹר יַחְדָּו כַּצְּבִי וְכָאַיָּל״, וְתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: אֲפִילּוּ טָמֵא וְטָהוֹר אוֹכְלִין עַל שׁוּלְחָן אֶחָד בִּקְעָרָה אַחַת וְאֵינָן חוֹשְׁשִׁין, וְקָאָמַר רַחֲמָנָא: הָהוּא דַּאֲמַרִי לָךְ הָתָם ״בִּשְׁעָרֶיךָ תֹּאכְלֶנּוּ״ — הָכָא לָא תֵּיכוֹל.

**William Davidson Edition - English:**
The Gemara explains: Rather, **this is** the **dilemma he is raising: From where** is it derived that one may not eat it when the tithe **itself** is in a state of **ritual impurity? The verse states: “You may not eat within your gates the tithe of your grain”** (Deuteronomy 12:17), **and later it states** with regard to offerings that have been disqualified: **“You shall eat it within your gates, the impure and the pure alike, as the gazelle and as the hart”** (Deuteronomy 15:22). **And** a Sage **of the school of Rabbi Yishmael taught: Even a ritually impure and a ritually pure** person **may eat** together **on one table** and **out of one bowl without concern. And the Merciful One states: That which I said to you there,** with regard to disqualified offerings: **“You shall eat it within your gates,”** means regardless of whether it is the individual or the meat that is impure; but **here,** with regard to second tithe, **you may not eat** it in that state. From here it is derived that one may not eat second tithe when the tithe itself is ritually impure.


###### Yevamot 73b:8
[Yevamot 73b:8](https://torahapp.org/share/book/Yevamot/r/73b:8)

מַה שֶּׁאֵין כֵּן בַּתְּרוּמָה. מְנָא לַן? אָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן, דְּאָמַר קְרָא: ״לֹא בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא״ — מִמֶּנּוּ אִי אַתָּה מַבְעִיר, אֲבָל אַתָּה מַבְעִיר שֶׁמֶן שֶׁל תְּרוּמָה שֶׁנִּטְמָא.

**William Davidson Edition - English:**
It was stated above that one is prohibited from burning second tithe and first fruits even when they are ritually impure, **which is not** the case **with** regard to ***teruma*.** The Gemara asks: **From where do we** derive that this *halakha* does not apply to *teruma*? **Rabbi Abbahu said** that **Rabbi Yoḥanan said: As the verse** with regard to the declaration of tithes **states: “I did not consume of it while impure”** (Deuteronomy 26:14), and the words “of it” teach that **of it,** i.e., tithe, **you may not burn** when it is impure, **but you may burn** and derive benefit from **the oil of *teruma* that has become ritually impure.**


###### Yevamot 73b:9
[Yevamot 73b:9](https://torahapp.org/share/book/Yevamot/r/73b:9)

וְאֵימָא: מִמֶּנּוּ אִי אַתָּה מַבְעִיר, אֲבָל אַתָּה מַבְעִיר שֶׁמֶן שֶׁל קֹדֶשׁ שֶׁנִּטְמָא! לָאו קַל וָחוֹמֶר הוּא? וּמָה מַעֲשֵׂר הַקַּל אָמְרָה תּוֹרָה ״לֹא בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא״ — קֹדֶשׁ חָמוּר לֹא כׇּל שֶׁכֵּן?!

**William Davidson Edition - English:**
The Gemara asks: **But say** perhaps as follows: **Of it you may not burn, but you may burn** and derive benefit from **consecrated oil that became ritually impure.** The Gemara refutes this suggestion: That possibility is unacceptable. Is it **not an *a fortiori*** inference? **If** with regard to **the tithe, which is lenient, the Torah said: “I did not burn of it while impure,”** then with regard to **consecrated** oil, **which is** more **stringent,** is it **not all the more so** prohibited to burn them while ritually impure?


###### Yevamot 73b:10
[Yevamot 73b:10](https://torahapp.org/share/book/Yevamot/r/73b:10)

אִי הָכִי, תְּרוּמָה נָמֵי קַל וָחוֹמֶר הוּא! הָא כְּתִיב ״מִמֶּנּוּ״!

**William Davidson Edition - English:**
The Gemara retorts: **If so,** then with regard to ***teruma* as well,** say that **it is an *a fortiori*** inference, as *teruma* is certainly more sacred than tithes. If it is prohibited to benefit from second tithe while it is burning, all the more so would it be prohibited to benefit from *teruma* while it is burning. The Gemara answers: **Isn’t it written “of it”?** From there it is derived that there is an item excluded from the prohibition against burning in a state of ritual impurity.


###### Yevamot 73b:11
[Yevamot 73b:11](https://torahapp.org/share/book/Yevamot/r/73b:11)

וּמָה רָאִיתָ? מִסְתַּבְּרָא קֹדֶשׁ לָא מְמַעֵיטְנָא שֶׁכֵּן פנקעכ״ס:

**William Davidson Edition - English:**
The Gemara asks: **And what did you see** that led you to conclude that “of it” comes to exclude *teruma*? Perhaps it comes to exclude consecrated items. The Gemara replies: **It is reasonable** that **I do not exclude consecrated items** from the prohibition against benefiting from their burning, as with regard to consecrated items there are many stringent elements. Their Hebrew acronym is ***peh*, *nun*, *kuf*, *ayin*, *kaf*, *samekh*,** which is a mnemonic for the following stringencies that apply to consecrated items and not to *teruma*:


###### Yevamot 73b:12
[Yevamot 73b:12](https://torahapp.org/share/book/Yevamot/r/73b:12)

פִּגּוּל, נוֹתָר, קׇרְבָּן, מְעִילָה, כָּרֵת, וְאָסוּר לְאוֹנֵן.

**William Davidson Edition - English:**
***Piggul*:** If, during one of the rites involved in the sacrifice of an offering, i.e., slaughter, receiving the blood, bringing it to the altar, or sprinkling it on the altar, the priest or the one bringing the offering entertains the thought of eating the offering at a time that is unfit for eating, the offering is thereby invalidated. ***Notar*:** Meat of an offering that remained beyond its allotted time may not be eaten and must be burned. **Offering [*korban*]:** It is an offering to God. **Misuse** of consecrated objects **[*me’ila*]:** One who unwittingly derives benefit from consecrated items is required to bring a guilt-offering for misuse of consecrated objects. ***Karet*:** The punishment of one who eats consecrated items while ritually impure is *karet*. **Forbidden to an acute mourner [*asur le’onen*]:** An acute mourner is prohibited from eating consecrated items. None of these *halakhot* apply to *teruma*. Therefore, consecrated items are more stringent than *teruma*, and accordingly they are not excluded from the prohibition against deriving benefit while ritually impure.


###### Yevamot 73b:13
[Yevamot 73b:13](https://torahapp.org/share/book/Yevamot/r/73b:13)

אַדְּרַבָּה, תְּרוּמָה לָא מְמַעֵיטְנָא שֶׁכֵּן מחפ״ז: מִיתָה וָחוֹמֶשׁ, וְאֵין לָהּ פִּדְיוֹן, וַאֲסוּרָה לְזָרִים!

**William Davidson Edition - English:**
The Gemara rejects this argument. **On the contrary, it is *teruma* that I would not exclude** from the prohibition, **as** with regard to *teruma* there are many stringent elements, represented by the acronym ***mem*, *ḥet*, *peh*, *zayin*,** which is a mnemonic for the following: **Death [*mita*]:** One who is prohibited from eating *teruma* but ate it intentionally is liable to the punishment of death at the hand of Heaven. **One-fifth [*ḥomesh*]:** A non-priest, to whom *teruma* is forbidden, who unwittingly ate *teruma* is obligated to pay its value to the priest plus one-fifth of the sum. **And** *teruma* **does not have** the possibility of **redemption [*pidyon*]:** Once it is sanctified, *teruma* may not be redeemed and rendered non-sacred. **And it is forbidden to non-priests [*zarim*].** These stringencies do not apply to consecrated items.


###### Yevamot 73b:14
[Yevamot 73b:14](https://torahapp.org/share/book/Yevamot/r/73b:14)

הָנָךְ נְפִישָׁן. וְאִיבָּעֵית אֵימָא: כָּרֵת עֲדִיפָא.

**William Davidson Edition - English:**
The Gemara answers: **Those** stringencies that apply to consecrated items **are** more **numerous** than those that apply to *teruma*. Therefore, it is appropriate to be more stringent with consecrated items and exclude impure *teruma* from the prohibition against deriving benefit from it while it is burned. **And if you wish, say** instead a different reason, without counting the number of stringencies: Consecrated items are more stringent because one who eats them while ritually impure is liable to receive ***karet*,** which **is more severe** than death at the hand of Heaven, the punishment in the case of *teruma*.


###### Yevamot 73b:15
[Yevamot 73b:15](https://torahapp.org/share/book/Yevamot/r/73b:15)

וְאוֹכְלָן בְּטוּמְאַת עַצְמָן לוֹקֶה, מַה שֶּׁאֵין כֵּן בַּתְּרוּמָה. מִילְקָא הוּא דְּלָא לָקֵי, הָא אִיסּוּרָא אִיכָּא — מְנָלַן? אָמַר קְרָא: ״בִּשְׁעָרֶיךָ תֹּאכְלֶנּוּ״ — לָזֶה וְלֹא לְאַחֵר. וְלָאו הַבָּא מִכְּלַל עֲשֵׂה — עֲשֵׂה.

**William Davidson Edition - English:**
It was further stated above that **one who eats** second tithe and first fruits **when they themselves,** the second tithe and first fruits, **are ritually impure is flogged, which is not** the case **with** regard to ***teruma*.** The Gemara infers from this that **it is lashes that he does not receive** when he eats *teruma* that is ritually impure; **however,** the transgression of **a prohibition is** involved. **From where do we** derive that this is prohibited? **The verse** referring to offerings that have been disqualified **states: “You shall eat it within your gates”** (Deuteronomy 15:22). The word “it” indicates that it is only **this,** disqualified offerings, that may be eaten in a state of impurity, **but not another** type of consecrated food. This is a prohibition that is derived by inference from a positive mitzva, i.e., it is not stated in the Torah in the form of a prohibition. **And** there is a principle that **a prohibition that stems from a positive mitzva** is classified as **a positive mitzva,** for which no lashes are administered.


###### Yevamot 73b:16
[Yevamot 73b:16](https://torahapp.org/share/book/Yevamot/r/73b:16)

אָמַר רַב אָשֵׁי: מֵרֵישָׁא נָמֵי שָׁמְעַתְּ מִינַּהּ דִּתְנָא וְשַׁיַּיר — מִדְּלָא קָתָנֵי

**William Davidson Edition - English:**
The Gemara demonstrated earlier that no proof can be adduced from the mishna cited by Rav Sheshet, as the *tanna* of that mishna taught only some of the differences between second tithe and *teruma*. **Rav Ashi said: From the first part** of the mishna **as well, you** can **conclude that he taught** certain differences **and omitted** others, **from** the fact that **he does not teach** the following additional difference: