The following Yesod is
something Rav Pam used to say over in his Schmuzzin. Chazal say the Man was
able to be Mevarer a Mitziyos. Let’s say there was a child and it was a Sofeik
if it was a seven month child from the second husband or a nine month child
from the first husband, or an Eved Canani, where there was a dispute between 2
families as to who owned him. What would happen is, in the morning the Man
would fall, and in whichever person’s Rishus the extra portion of Man would
fall for the child or the Eved, that would be Mevarer the S’feika of whose
child it was or who’s Eved it was. The Kasha is, Torah Lav Bashomayim Hu so how
can it be that the Man was Mevarer a Halachah?
There is a Gemara in Maseches
Yoma 75a (in the 9th wide line) (( והמן) כזרע גד לבן (וטעמו) אמר ר' אסי
עגול כגידא ולבן כמרגלית (תניא נמי הכי) גד שדומה לזרע פשתן בגבעולין אחרים אומרים
גד שדומה להגדה שמושכת לבו של אדם כמים תניא אידך גד שמגיד להם לישראל אי בן תשעה
לראשון ואי בן שבעה לאחרון לבן שמלבין עונותיהן של ישראל תניא ר' יוסי אומר כשם
שהנביא היה מגיד להם לישראל מה שבחורין ומה שבסדקין כך המן מגיד להם לישראל מה
שבחורין ומה שבסדקין כיצד שנים שבאו לפני משה לדין זה אומר עבדי גנבת וזה אומר אתה
מכרתו לי אמר להם משה לבוקר משפט למחר אם נמצא עומרו בבית רבו ראשון בידוע שזה גנבו
אם נמצא עומרו בבית רבו שני בידוע שזה מכרו לו וכן איש ואשה שבאו לפני משה לדין זה
אומר היא סרחה עלי והיא אומרת הוא סרח עלי אמר להם משה לבקר משפט למחר אם נמצא
עומרה בבית בעלה בידוע שהיא סרחה עליו נמצא עומרה בבית אביה בידוע שהוא סרח עליה), that says that the Man was Mevarer these
S’feikos. The Tosafois Yoim Kippurim (a sefer on Yoma) asks this Kasha.
He answers what appears to be
a Doichek Teretz, that the P’sak Din came from Moishe’s Bais Din. If people
would have Taynois, Moishe would show them the Man as a Raya to his P’sak. The
Maratz Chiyois has a more Yesoidoisdika Teretz. Rav Elchonon in the second
Cheileik of the Koivetz Shiurim says this Teretz as well. Rav Pam would also
say it over in the name of the Chidah. Toirah Lav Bashamayim Hi means Shamayim
can’t be Mevarer a Halachah, a Din can’t be Mevarer Bashamayim. However, a
Shaila in a physical fact (a Mitziyois) of course Shamayim can be Mevarer that,
and therefore, the Man can be Mevarer it because it was a Shaila in fact (whose
child or Eved is it).
The Ponovitche Rav in Sefer
Moshchas Shemen, Cheilek Bais says, the Gemara many times says Teiku, which
Pashut P’shat means let it stand. The Toisafois Yom Tov brings that Teiku means
Tishbi Yetareitz Kushyois V’abayois. Meaning Eliyahu Hanavi will Pasken the
Halacha. The Gemara says in Eilu Mitziyois, and also in the first Perek by
Manah Shlishi that Yhei Munach Ad Sheyavaoi Eliyahu. Why is it that in one
place we say Teiku and in the other place we say Ad Sheyavoi Eliyahu? Why do we
change it? Why do we call him Tishbi there and Eliyahu here?
The answer is based on the
Chasam Soifer in Cheilek Vav Siman Tzadik Ches. The Chasam Soifer says, is
Eliyahu Hanavi who never died Michuyav in Mitzvois? The Gemara says that when
he comes to tell us that Moshiach is coming, he will not come on Shabbos
because he can’t travel, meaning he is Michuyav in Techumin. The Chasam Soifer
asks, what happens when there are 2 Brisim on Shabbos, how does he travel then?
The Chasam Soifer answers,
when Eliyahu comes down as a Guf, he is Michuyav in Mitzvois. By a Bris,
Eliyahu comes down as a Malach, and therefore, is not Michuyav in Mitzvois. If
so, then when Eliyahu comes to Pasken Halachos, if he comes in a Guf he can
Pasken Halachos, however, if he comes as a Malach then Toirah Lav Bashamayim Hu
and he wouldn’t be able to Pasken Halachois.
When Eliyahu comes to be
Mevarer a Mitziyois, Eliyahu will just say who dropped it. So then we say, Ad Sheyavoi
Eliyahu. Even a Malach could be Mevarer. However, to be Mevarer a Halacha as is
implied by the word Tishbi meaning that he lives in the town of Tishbi, he must
come in a Guf to Pasken a Halacha.
