- Speakers
- Shalom RosnerHost
So the Karban Aida points out that the Gemara here was just quoting the second half of a braisa.
The braisa notes in the Torah's kohanim that the pasuk says, "Aviv v'imo kilel." Uh, f-f-- There's an issur d'oraisa, uh, of cursing, uh, anyone, but also cursing a parent, a specific avera.
So the pasuk says, "Aviv v'imo kilel." So the braisa says, "Yacho" I'm reading from the To- from the Midrash that's quoted here in the Karban Aida.
"Yacho lo yehi chayav sh'kalel sh'nem k'ach." As you might think that one is only chayav misa if one curses a father and a mother together.
So one might think since this is true, that one is chayav for cursing either the mother or the father, then a ger, let's say the ca- the case that we are discussing, where a, uh, a woman converts when she was pregnant.
"Vahalo hager chayav al imo v'ein hu chayav al aviv k'divrei biyoosei glili." Biyoosei glili says, yeah.
So in this case, where the child is related to the mother, not the father, so he would be chayav for cursing his mother, even though he would not be chayav for cursing his father, because his father, though biologically it's his father, but it's not related to him halakhically.
Rabbi Akiva Omer, Rabbi Akiva comes along and says, "No, achidush." Because one-- even though it applies even one or the other, but it's only if there is potential for both.
"Aviv v'imo kilel." What is that pasuk teaching me by putting them together? The havamina that we had of having to curse both, but we know that that's not, uh, that not, it's not the halakhah.
But why does it have the pasuk of both? To teach me, "Eshu chayav", flip the girsa.
"Eshu chayav al aviv, chayav al imo." If one is chayav also for the father, then one could also be chayav just exclusively for the mother.
"D'she'aino chayav al aviv, ein hu chayav al imo." But if you don't know the father, so then you're not gonna be chayav on the mother, uh, either that's the chidush of, of Rabbi Akiva.
So the Karban Aida points out that the Gemara here was just quoting the second half of a braisa.
The braisa notes in the Torah's kohanim that the pasuk says, "Aviv v'imo kilel." Uh, f-f-- There's an issur d'oraisa, uh, of cursing, uh, anyone, but also cursing a parent, a specific avera.
So the pasuk says, "Aviv v'imo kilel." So the braisa says, "Yacho" I'm reading from the To- from the Midrash that's quoted here in the Karban Aida.
"Yacho lo yehi chayav sh'kalel sh'nem k'ach." As you might think that one is only chayav misa if one curses a father and a mother together.
So one might think since this is true, that one is chayav for cursing either the mother or the father, then a ger, let's say the ca- the case that we are discussing, where a, uh, a woman converts when she was pregnant.
"Vahalo hager chayav al imo v'ein hu chayav al aviv k'divrei biyoosei glili." Biyoosei glili says, yeah.
So in this case, where the child is related to the mother, not the father, so he would be chayav for cursing his mother, even though he would not be chayav for cursing his father, because his father, though biologically it's his father, but it's not related to him halakhically.
Rabbi Akiva Omer, Rabbi Akiva comes along and says, "No, achidush." Because one-- even though it applies even one or the other, but it's only if there is potential for both.
"Aviv v'imo kilel." What is that pasuk teaching me by putting them together? The havamina that we had of having to curse both, but we know that that's not, uh, that not, it's not the halakhah.
But why does it have the pasuk of both? To teach me, "Eshu chayav", flip the girsa.
"Eshu chayav al aviv, chayav al imo." If one is chayav also for the father, then one could also be chayav just exclusively for the mother.
"D'she'aino chayav al aviv, ein hu chayav al imo." But if you don't know the father, so then you're not gonna be chayav on the mother, uh, either that's the chidush of, of Rabbi Akiva.
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