Tosefta Ki-Fshutah v. 6 Page 12...

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478 פסחא פ״א עמ׳ 141 המדה. ומודים ר׳ אליעזר ור׳ יהושע ששורפין זו לעצמה וזו לעצמה. על מה נחלקו על התלויה ועל הטמאה, שר׳ אליעזר אומר תשרף זו לעצמה וזו לעצמה, ור׳ יהושע אומר שתיהן כאחת. ובתוספתא תרומות פ״ז הי״ח שנינו: אין מערבין תלויות זו בזו, אב ל מערבין תרומה שניטמאת בולד הטומאה עם תרומה שניטמאת באב הטומאה. וברייתא זו היא מעין משנת פסחים הנ״ל, ומחלוקת האמוראים במהות וולד הטומאה אפשר להעבי ר גם לברייתא זו, עיין מ״ש בח״א, עמ׳ 418 . והברייתא בתרומות נסמכת למשנתנו ש ם ) פ״ח מ״ח(, למחלוקת ר׳ אליעזר ור׳ יהושע בחבית שנולד לה ספק טומאה ) כלומר , תרומה תלויה(, שלר׳ אליעזר נוהג בה כטהורה, ולר׳ יהושע יכול לגרום לה טומאה, ובמקום פסידא מטמאה בידים, כלהלן שם מ״ט. נמצאנו למדים שעדותו של ר׳ חנניה סגן הכהנים שבמשנתנו לעניין קדשים הועבר ה אף לעניין תרומה, ונשנית גם בתרומות. ומטעם זה נחלקו האמוראים בירושלמי ) פ״ א ה״ח, כ״ז סע״ד ואילך( ובבבלי ) ט״ו א׳( בפירוש ״מדבריהם למדנו״, אם הכוונה לדבר י ר׳ חנניה סגן הכהנים ור״ע שבמשנת פסחים, או לדברי ר׳ אליעזר ור׳ יהושע שבמשנ ת תרומות ) פ״ח מ״ט(. ולשיטת ר׳ יוחנן בירושלמי שם הסובר ש״מדבריהם למדנו״ דבו ק לרישא שבמשנת פסחים ) כלומר, לדברי ר׳ חנינא סגן הכהנים ור״ע(, הסיפא ״ומודי ם ר׳ אליעזר ור׳ יהושע״ היא משנת ר׳ שמעון, והוא מכוין למשנת תרומות הנ״ל, כמפורש בתוספתא להלן. ועיין הפירוש בבבלי כ׳ ב/ ולפי פשוטה דברי ר׳ מאיר שבתוספתא כאן משלימים את דבריו במשנת פסחי ם הנ״ל, והכוונה ששורפין כולן יחד בפסח, וכבאור הירושלמי במקומו ) רה״ח(: מהו בפסח , בארבעה עשר, כלומד בשעת הבעור. ועיין להלן שם בירושלמי ובבבלי ט״ו ב׳ ומ״ ש במה״פ שם ד״ה ר׳ יוסי ובשי״ק ד״ה הכל.!* ובבבלי כ׳ ב׳: דתניא י״ד שחל להיו ת בשבת מבערין את הכל מלפני השבת, ושורפין תרומות טמאות תלויות וטהורות דברי ד׳ מאיר וכו׳. ועיין לעיל שם י״ג א׳ ומ״ש להלן פ״ג, שו׳ 33- 32 , ד״ה ארבעה עשר. ועיין ר״מ פ״ג מה׳ חמץ ומצה ה״ד, בכ״ט שם, ומ״ש במעשה רוקח במקומו. 19- 18 . ו ח כ מי ם או מ׳ ת ל ו י ה ב פ נ י עצמה, ט הו ר ה ב פ נ י ע צ מ ה וכו׳. בבבלי הנ״ל: ר׳ יוסי אומר טהורה וכו׳. 20 . א מ׳ ר׳ שמ עון לא נ ח ל ק ו וכו׳. בבלי הנ״ל. וכן אמרו בירושלמי — 19 על משנתנו הנ״ל: הדא דתנינן מודה ר׳ ליעזר לר׳ יושוע ששורפין זו לעצמה וז ו לעצמה. א״ר יוחנן ר׳ שמעון שנייא, כלומר, ואינה מדברי ר׳ יוסי, וכמפורש לעיל שם בירושלמי: תניין אינון, עיין מ״ש בירושלמי כפשוטו, עט׳ 384 . אבל בבבלי הנ״ל פירש ו שכל המשנה היא מדברי ר׳ יוסי, והוא משיב לר׳ מאיר לפי שיטת ר׳ שמעון עיי״ש . ועיין גם מ״ש להלן, שו׳ 23- 22 , ד״ה אט׳ ר׳ יוסה. 21- 20 . ש שו ר פ י ן זו ב פ ג י ע צ מ ה ו ז ו ב ע צ מ ה. בבבלי הנ״ל מוסיף: על התלויה ועל הטהורה ששורפין. אבל בכ״י ב׳ שם ) לפי דק״ם, עט׳ 52 , הערה ג׳(: וע ל התלויה ועל הטהורה שאין שורפין, וכן כנראה היה גם לפני רש״י אלא שהגיה, ולפ י גירסא זו שנו כאן בדרך לא זו אף זו. ולפי גירסת רש״י קשה כיצד מותר לשרוף א ת התלויה יחד עם הטהורה לדעת ר׳ אליעזר, והרי מספק יש לחשוש שמא טמאה היא . ורש״י פירש שם: דהואיל ולא הוחזק טומאה אין נראה כמטמא בידים. ולפי זה הרי בוודאי שמותר לשרוף תלויות זו עם זו, ובתוספתא ) תרומות פ״ז הי״ח( מפורש: אין מערכין תלויות זו בזו. ושמא הכוונה שם בתלויות שדעתו להשאל עליהן, אלא שא״ כ הרי פשיטא שאין מערבין, ויגיד עליו ריעו, הסיפא שם, שבמערבין על מנת לשרוף !־ ועיין בתוספות הר״ש י’ ד ב׳ ד״ה ולד ) ל״ה סע״ב ואילך(.

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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