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פסחא פ״א עט׳ 477 141 וכ׳׳ה דעת הר״מ בספ״ב מה׳ חמץ ומצה והריא׳׳ז ) לפי שלטה״ג( ועוד, אבל אם דעתו לחזור אחר הפסח אינו צריך לבדוק אם יצא קודם לשלשים יום לפני הפסח, וכשיגיע הפסח יבטלנו בלבו. ועיין בהעמק שאלה לשאילתות הנ״ל אות ה׳ ואילך. ולפי פשוטו הירושלמי בוודאי חולק על הבבלי, וכדעת דוב הראשונים. ועיין עכשיו מ״ש הר״ב נאה . ומ״ש הר״ב נאה שם, העדה 41 ! » , לבבלי שם בבאור נוסחאות, כ״ז ע״ב. ועיי״ש בס׳ המכתם 15 . ר ׳ י הו ד ה או׳ משם ר בן ג מ ל י א ל שתי ח לו ת של תו ד ה פ ס ו ל ו ת וכו׳. במשנתנו פ״א מ׳׳ה: ועוד אמר ר׳ יהודה שתי חלות של תודה פסולות ומונחות על גג האיצטבא, כל זמן שמונחות כל העם אוכלים, נטלה אחת, תולין, לא אוכלין ולא שודפין, נטלו שתיהן התחילו כל העם שורפין. רבן גמליאל״ אומר חולין נאכלים כל ארבע, ותרומה כל חמש ושורפין בתחילת שש. ומן התוספתא כאן משמע שאף דברי רבן גמליאל נמסרו בשם ר׳ יהודה, ולשיטת רבן גמליאל, ניטלה אחת מהן אין אוכלין אלא תרומה. ומה שאמרו ״פסולות״ פירשו בירושלמי פ״א ה״ה, כ״ז ע״ד, ובבבלי י״ג ב׳, שמתוך שהן מביאין הרבה תודות בי״ג בניסן, יש מהן שנפסלות בלינה.*! ונתבאר בבבל י שם, וכן בביצה י״ט ב׳, שאין מביאין תודה בערב הפסח. אבל בירושלמי הנ״ל להלן ש ם מוכח שמביאין תודה בערב הפסח ) שהרי אם לא יביא בערב הפסח יעבור בעשה(, ומ י ולא עוד אלא שהביאו שם ברייתא בש ם « . שסובר שכשירות היו פירושו כשירות ממש ר׳ נתן שהיו אוכלין את החלות עצמן, וכשניטלו החלות ) לדעת ר׳ נתן לא היו ניטלו ת אחת, אחת( שוהין להן שעה אחת לאכילתן ) כדין תרומה(, ותולין אבל לא שורפין ) חולין(. ואף מי שסובר שהחלות פסולות יכול לסבור שהיו מביאין תודה בערב הפסח, אל א שחלות כשרות אי אפשר להניח עד סוף חמש שלא להביא קדשים לידי פסול, 0 * ולפיכ ך הניחו שם חלות פסולות. אבל עיין בבבלי י״ג סע״ב, בתוספות, בתוספות הרשב״ א ובחידושי מהר״מ חלאווה שם. 16 . ו מ ו נ ח ו ת על גג ה אי ס ט ב ה. וכ״ה ) ״על גג״( גם בכי״ע ובקג״נ. ובד: על גב וכו׳. ובכי״ל הקריאה בספק. ועיין בבלי י״ג ב׳, סוכה פ״ד מ׳׳ד ובבלי שם מ׳׳ד ב׳, שקלים פ״ח מ״ד. ועיין מ״ש הרי״ן אפשטין במבוא לנוה״מ, עמ׳ 326 ואילך. 18 . שו ר פין ת רו מ ה ת ל ו י ה טמאה ו ט הו ר ה כ א ח ד ד ב ר י ר׳ מ אי ר. במשנתנו פ״א מ״ו: ר׳ חנניה סגן הכהנים אומר מימיהם של כהנים לא נמנעו מלשרו ף את הבשר שנטמא בולד הטומאה עם הבשר שנטמא באב הטומאה, אעפ״י שמוסיפין טומאה על טומאתו ) כלומר, שהרי בין כך ובין כך שניהם עומדים לשריפה( וכו׳, א״ר מאי ר מדבריהם למדנו ששורפין תרומה טהורה עם הטמאה בפסח. א״ל ר׳ יוסי אינה היא ועיין במהיפ לירושלמי שם ד” ה הדא. ואשר לדיוקו בחילוק הלשון בין הבבלי ). לבער־( ! » והירושלמי ). לבדוק״(, עיין מיש הרדב״ז בלשונות הרמב״ם סי׳ קמ״ד. 2 ל! לפני המאירי היתה הגירסא במשנתנו . רבן שמעון בן גמליאל, עיי״ש י״א ב׳ ד׳ה ועוד ) 1 עיא(, ועיין בתוספות ובתוספות הר״ש י נ סע״ב. אבל במאירי שם: . אף בספרים מדוייקים מצינ ו בכאן רבן גמליאל, ולא רבן שמעון*. וכן מעתיקים נם הראשונים הנ״ל ייג רעיא, וכן במאירי ברפ־ ב . והנירסא , רשביג הוא שיבוש ברור, כפי שמוכח מכל נוסחאות המשנה והתוספתא כאן. בירושלמי: מתוך שהן ממהרין אי אפשר שלא ישפך הדם של אחת מהן. עיין בפ מ שם רהיה דיה כשירות. וכן מוכח מהמשך הירושלמי: מה נפיק מביניהון חלו ת ! « תודה וכו׳. ועיין מאירי ייג ב׳ דיה ולעניין. ועיין מיש להלן חגיגה פ’ א, שר 41- 39 , דיה נמצאנו ואילך. 2° ולהניח אחת כשרה ואחת פסולה, ולאכול את הכשירה בסוף ד, אי אפשר מתוך חשש שמ א תטמא הפסולה את הכשרה, ולפיכך נטלו שתי פסולות ששתיהן עומדות לשרפה.

Tosefta Ki-Fshutah v. 6


About Book Tosefta Ki-Fshutah v. 6

6. Mo'ed, Part IV, Pesakhim-SukkahCopyright1. Zera'im, Berakot-Bikkurim2. Zera'im, Berakot-Terumot3. Zera'im, Shevi'it-Bikkurim4. Mo'ed, Shabbat-Shekalim5. Mo'ed, Part III, Shabbat-Eruvin7. Mo'ed, Part V, Betza-Hagiga8. Nashim, Yevamot-Kiddushin9. Nashim, Yevamot-Ketubot-Nedarim-Nezirot10. Nashim, Sota-Gittin-Kiddushin11. Nezikin, Bava Kamma-Bava Mezi'a-Bava Batra12. Nezikin, Bava Kamma-Bava Mezi'a-Bava Batra
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