Tosefta Ki-Fshutah v. 6 Page 13...

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פסחא פ״א עם׳ 479 142- 141 עסיקינן, עיי״ש. ועיין בגליוני הש״ס לר״י ענגעל שהעיר על התוספתא הנ׳׳ל דלשד״ת הרדב״ז, לשונות הר״מ סי׳ קמ״ד. והשואל שם דייק שמלשק ד׳ יוסי לעיל ) ״שורפין תלויות בפני עצמך(־־ משמע שמותר לשרוף תלויה עם תלויה, עיי״ש ברדב״ז. ולכאור ה משמע שאף לפניו היתה הגירסא בבבלי שאין שורפין תלויה עם טהורה, שאם לא בן, היה לו לשאול מדברי ר׳ שמעץ, ותירוצו אינו שייך שם. 23- 22 . א מ׳ ר׳ יו ט ה אין ה נ ד ו ן זה דו מ ה ל ר אי ה וכר. בבלי הנ״ל, לעיל שם ט״ו א׳. ולפי פשוטו מוכח מכאן שר״מ כיץ לדבריהם של ר׳ הנינא סגן הכהנים וד״ע, וע״ז השיב לו ר׳ יוסי: אין הנדק וכר. ותירצו בבבלי ט״ו ב׳: ר׳ יוסי לאו אדעתיה, דהוא סבר ר״מ מדר׳ חנינא סגן הכהנים קאמר ליה וכר. ובירושלמי לא הובאה ברייתא זו. 26 . אל א שזה טמא טו מ א ה ח מו ר ה, וז ה טו מ א ה קלה. בלומר, שק שנפסל בטבול יום אינו נעשה תחילה ) במשנת פרה פ״ח מ״ז(, ואינו מטמא אחרים, ואם מדליקין אותו בנר שניטמא טמא מת נעשה תחילה. ועיץ ירושלמי פ״א סה״ז, ב״ז ע״ד , ובבלי י״ד רע״ב. ובבבלי הנ״ל גורס: זה פסול וזה טמא. 27 . ו א נ י או ט׳ ש שו ר פ י ן ת רו מ ה שני ט מ א ת וכר. כלומר, ואף אנ י — 26 אומר ומודה בזה. ובבבלי הנ״ל: אף אנו מודים בתרומה וכר. 30- 29 . בי ת שמיי או מ ׳ אין שו ר פ י ן ב שר ט הו ר ובר. וב״ה בירושלמ י פ״א ה״ו, ב״ז ע״ד. ובבבלי ט״ו דע״ב: הפיגול והנותר והטמא בית שמאי אומדים אין נשדפין באחת, וב״ה אומרים נשרפים באחת. ואף לפנינו פירושו בשד טהור שצרי ך שדיפה, וב״ה מתירים, אפילו בבשר שאינו אלא פסול תודה, ואין טומאתו אלא מדרבנן, עיין בירושלמי הנ״ל, וברש״י בסוגיין. ואמרו בירושלמי הנ״ל: ר׳ חנניה סגן הכהנים שנייה משם ב״ש וב״ה, כלומר, לפי שיטת ר׳ יוחנן שם שנה ר׳ חנניה את משנתו לדברי הכל, ואפילו ב״ש מודים ששורפים . טומאת תורה עם טומאת תורה. ועיין מ״ש בירושלמי כפשוטו, עמ׳ 382 31- 30 . ב ר א שו נ ה היו או מ׳ אין מו כ ר י ן חמץ ל נ כ ד י וכר. בעל המאור פ״א סי׳ תש״ז ) הוצ׳ ראם ה׳ ע״א(, מהר״מ חלאווה י״ב ב׳ בשם התוספתא. ובבבלי ב״א א׳ ) שבת י״ח ב׳(: דתניא ב״ש אומרים לא ימכור אדם לנכרי אלא אם כן יודע בו שיכלה קודם פסח וכר. והברייתא נתנסחה שם ע״פ דברי ר׳ יוסי להלן שבראשונה ששנו כאן הם דברי ב״ש. 31 . ב די שי א ב ל נ ו עד שלא ובר. וכ״ה בבי״ע, בקג״נ ובראשונים הנ״ל. אבל בד: כדי שיאבל, או עד שלא וכר. ולפי זה פירושו שמוברץ לו בשעת הביעור כדי שיאבלנו מיד, או עד שלא הגיע וכר, ועיין מ״ש להלן. 32 . עד שבא ר׳ ע קי ב א ו ל מ ד ש מו ב ר י ן ו נ ו ת נ י ן מ תנ ה אף ב שע ת ה בי עו ר. בבבלי הנ״ל: וב״ה אומרים כל שעה שמותר לאבול מותר למכור. ועיץ מ״ש להלן. 33 . א מ ׳ ר׳ י ו ס ה א י ל ו ד ב ר י בי ת שמיי וכר. בלומד, בראשונה היו אומרים כשיטת בית שמאי, עד שבא ד׳ עקיבא וכר. ועיץ מ״ש לעיל שבת פ״א, שר 51 , ד״ה ולולא. 34- 33 . ה כ ר י ע ר׳ ע קי ב א ל ס י י ע ד ב ר י בי ת הל ל. ומביוץ שבבבלי שנו ב״ה ״כל שעה שמותר לאכול מותר למכור״, ור״ע קרא לאותם הדברים ״בשעת הביעור״, הרי מוכח ששעת הביעור הוא זמן שעדיין מותר לאכול בו, ואינה לא שעה ששית ולא מי׳ כ־ י ב׳, עיין דק׳׳ס. ™

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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