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480 פסחא פ״א ענד 142 שעה שביעית ) עיין בדש״י ובתוספות י״ב ב׳ ד״ה אימתי(, כמו שהוכיחו מכאן בבעל המאור וכחי׳ מהר״מ חלאווה הנ״ל ) בשם בעל המאוד(. ובר״ח י׳ ב׳ פירש ״בשעת ע״ם הירושלמי פ״א ה״ד, p הביעור״ שבמשנתנו שם ) פ״א מ״ג( שעה חמישית, וכתב כ״ז רע״ד, שאמרו שם ) לעניץ אחר(: היידנו שעת הביעור וכר, ר׳ בא אמר חמישית כר׳ יודה. וכן הסתייעו בו גם בבעל המאור הנ״ל ועוד, עיין מ״ש בירושלמי כפשוטו, עמ׳ 380 . ומכאן מוכח שמה שאמדו ב״ה בבבלי ״כל שעה שמותר לאכול מותר למכור״, כוונתם לשעה חמישית. וכן פירש הר״ח את הברייתא שבבבלי הנ״ל ) שבת י״ח סע״ב(: כל שעה שמותר לאכול כהן תרומה, מותר למכור ישראל חמץ לנכרי, והיא שעה חמישית, כרבן גמליאל דאמר ) כאן פ״א מ״ה( חולץ נאכלץ כל ארבע ותרומה כל חמש. וכ״ה בם׳ העתים, עמ׳ 9 , ובראבי״ה ח״א סי׳ קצ״ח, עמ׳ 260 ) בשם ד״ח(. וכן מוכרח מסוגיית הבבלי עצמו ) כאן כ״א א׳( שהעמידו את משנתנו ) רפ״ב( ״כל שעה שמותר לאכול מאכיל לבהמה לחיה ולעופות ומוכר לנכרי״ כרבן גמליאל, ופירשו כל שעה שמותר לאכול תרומה מאכיל וכר ומוכר לנכרי. ואמרו ע״ז: לאפוקי מהאי תנאנ* דתניא ב״ ש אומרים לא ימכור אדם חמצו לנכרי וכר, כלומר, ומשנתנו כבית הלל, וכרבן גמליאל הנ״ל. ומלשץ התוספתא** כאן ראייה לפירוש הבבלי שמותר לאכול כוונתו לתרומה גרידא, שהרי התוספתא קוראת לו שעת הביעור. ועיין מ״ש ר׳ יונה בר״ג בפירושו לתוספתא. ובירושלמי רפ״ב, כ״ח ע״ג, העמידו את משנתנו כר״מ, ומותר לאכול כוונתו כל שעה שאוכל, והיינו שעה חמישית כר״מ שאוכל בה אפילו חולץ. אבל לר׳ יהודה אפיל ו בשעה שאסור לאכול מאכיל לעופות וכר. וכן אמרו בבבלי כ״א א׳ שלר׳ יהודה מאכי ל בחמש, אעפ״י שלשיטתו אסור לוכל בשעה זו אפילו תרומה. ובטאו״ח סי׳ תמ״ה דיי ק מפירש״י ) כ״ז ב׳( שלר׳ יהודה אפילו יוצא בשיירא צריך לשרוף. וברור שהכוונה היא לקיום מצות בעור חמץ, אבל בוודאי שמותר למכור לגוי אפילו בשעה חמישית, ולהשאי ר מקצת כדי לקיים מצות שריפה, 5 * אפילו לשיטת רש״י. ורוב הפוסקים חולקים על פירש״ י בפירוש הברייתא בבבלי י״ב ב׳, עיי״ש בתוספות ד״ה אימתי, בתוספ׳ הר״ש משנץ שם לאחר שש ) שהרי רו ב » , ועוד, ומפרשים שלא בשעת בעודו כוונתו לאחר זמן הביעור העולם מבערץ בשש, כתיקץ חכמים( מצוותו בשריפה, אבל קודם שש מבערו בכל דבר, והסתייעו מן הירושלמי ” ) פ״ב סה״א, כ״ח ע״ד(, עיץ בראשונים שציין באהצו״י, עמ ׳ . עמ׳ 29 * » , 23 , ובמאירי י״ב ב׳. ועיין בהגהות יפה עינים שם, ובמכילתא בא פ״ח 2 בר ח ובכ״י ב׳: לאפוקי מ ה נ י ת נ א י וכר, והכוונה לב׳יש ולר״י בן בתירא שם, כמ ו * שפירש לנכון בדק״ס, עמי 56 , הע׳ ט׳. והוא כפירש״י, כ* א רע׳׳ב, אבל בתוספות שם ד״ה ר* י ובתוספ׳ הר׳ש משנץ שם כתבו שר׳׳י בן בתירא כב׳ה. ** וביחוד לגירסת ד, לעיל שו׳ 31 , שמותר למכור לגוי אף בשעת הביעור על מנת שיאכ ל מ ד, ואפילו לב׳ש מותר אם אוכל סיד. כפי שמוכח מן הבבלי הנ״ל, ומן התוספתא כאן, שהרי ר״ע סובר ) בבלי ה׳ א׳ שבעור חמץ בשרפה, כר׳ יהודה. ועיין נם בהשגות הראב׳׳ד על בעל המאור שהסכים לו בפירושו, והסתייע נם מן הבבלי. * » ל* במנהיג ה׳ פסח סי׳ כ’ נ ) ד׳ ברלין, ל׳׳ח ע׳׳ב. ואני מעתיק סד׳ קושטא(: דתניא ב ת ו ס פ ת א ובירושלמי ) שמא צ״ל: בתוספתא בירושלמי, וכוונתו לברייתא שבירושלמי, עיין מ׳׳ש בתשלום תוספתא , עט׳ 9 , וט* ש לעיל ה* א, עט׳ 376  עד שלא הגיע זמן ביעורו אתה מבערו בכל דבר, מי שהגיע זמ ן ביעורו אתה מבערו בשריפה. ובמכילתא דרשב״י, עס׳ 17 : הניעה שעת ביעור ולא ניתמנה לו האור שישרפנו, מפר ד חורה לרוח, או מטיל לים, לדגים. ר׳ יהודה או׳ ממתין עד שיגיע לישוב וישרפנו, שהיה ר׳ יהודה או׳ אין מצות השבתתו אלא שריפה ובו׳. ועיין בתוספות כ״ט סע״ב, ומ׳׳ש בשו׳ת ר׳ע איגד סי׳ רי״ח

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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