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פסחא פ״א עט׳ 481 143- 142 35- 34 . ה או כ ל חמץ א חר ח צו ת וחמ ץ שע ב ר ע ל י ו ה פ ס ח רבו/ וכן בירושלמי פ״ב ה״ב, כ״ח ע״ד: דתני האוכל חמץ משש שעות ולמעלה, וכן חמץ שעבר עליו הפסח וכר. ובבבלי כ׳׳ח א׳: דתניא חמץ בץ לפני זמנו בין לאחד זמנ ו עובר עליו בלאו וכר. ועיין ספרי ראה פיס׳ ק״ל, עמ׳ 187 , מכילתא בא פי״ז, עמ׳ 65 , ירושלמי פ״א ה״ד, כ״ז ע״ג, פ״ה ה״ד, ל״ב ע״ג, סנהדרין פ״ה ה״ג, כ״ב ע״ד , בבלי כאן כ״ח ב/ 36- 35 . ו ח כ מי ם או׳ כ ל שאין בו כ ר ת אין בו ב ל א תעשה. בירושלמ י ובבבלי הנ״ל בשם ר׳ שמעון. וכן מוכח בספרי הנ״ל ובבבלי שם כ״ח ב/ ובבבלי ל׳ א׳ פסק רבא כר׳ שמעק. וכמה מן הפוסקים־* פסקו כר״ש בין בחמץ לפני זמנו ובי ן בחמץ לאחר זמנו. אבל הריצ״ג ה׳ פסחים, עמ׳ פ״א, והר״מ פ״א מה׳ חו״מ ה״ח פסקו בר׳ יהודה בחמץ לפני זמנו שהוא לוקה עליו. ובשאלות של ר׳ דניאל הבבלי ) מעשה נסים, עמ׳ 103 (: הילכך אין איסור חמץ בל״ת מדאורייתא אלא בתוך המועד בלבד, כר׳ שמעון כדאפסיקא הילכתא בהדיא, ו ב תו ס פ ת א גרס׳ לה בלשון חכמים, דתניא האוכל חמץ אחר חצות וחמץ שעבר עליו הפסח הרי זה בל״ת ואין בו כרת דברי ר׳ יהודה, ו ח כ מ י ם או מ ר י ם כל שאין בו כרת אין בו ל״ת. ובירושלמי כאן מוסיף: מודה ר׳ שמעץ באיסור שהוא אסור. איסורו מהו? ר׳ ירמיה אמר איסורו דבר תורה, ר׳ יונה ור׳ יוסה תריהון אמרין איסורו מדבריהן. ועיין בבעל המאור ובעיטור הנ״ל ובהערת רמא״י שם הערה י/ 37- 36 . ה או כ ל כ ז י ת חמץ ב פ ס ח חי י ב על ז ד ו נ ו כ ר ת וכר. משנת כריתות פ״א מ״א. ואפילו לדעת ב״ש ) ביצה פ״א מ״א, עדיות פ״ד מ״א ומקבילות( שאינו חייב כרת אלא בכותבת, לא נחלקו אלא בבעור, אבל באכילה אף ב״ש מודים ששעורו בכזית. עיין בירושלמי שם פ״א ה״ב, ס׳ ע״ב, פסחים פ״ה ה״ד, ל״ב, ע״ב, בבל י ביצה ז׳ ב/ 38- 37 . ה או כ ל ת רו מ ה חמץ ב פ ס ח אין משלם ד מי ע צי ם ל כ הן. בפסח בשוגג משלם קרן וחומש. במזיד פטור p n במשנתנו פ״ב מ״ג: האוכל תרומת מן התשלומין. ובירושלמי פ״ב ה״ג, כ״ט ע״א, אמרו שאעפ״י שאץ התרומה שוה כלום , הרי תשלומי שוגג כפרה הן, ודינו כאילו אכל תרומת עצמו בשוגג, שמשלם לשבט לשיטת ר׳ יוחנן, ולר״ש בן לקיש מפריש ומעכב לעצמו, ואף הכא כן. ובבבלי ל״ב א׳ רצו להוכיח ממשנתנו שהיא סוברת שלפי מדה משלם אעפ״י שאץ התרומה שוה כלום, ודחו שאין משם ראייה, משום שאפשר שנשנית בשיטת ר׳ יוסי הגלילי הסובר שחמץ בפסח מותר בהנאה, ומשלם לפי שווי הנאה שבה, כאוכל תרומה טמאה. והאוכל במזי ד פטור משום שמתחייב בנפשו בידי שמים, וכר׳ נחוניא בן הקנה, עיי״ש. והסיקו בבבלי שם: כתנאי, האוכל תרומת חמץ בפסח פטור מן התשלומין ומדמי עצים דברי ר׳ עקיבא, ר׳ יוחנן בן נורי מחייב. והרישא שבתוספתא כאן ר׳ עקיבא היא. וברש״י חולין ד׳ ב׳ ד״ה מפני: ותנן האוכל תרומת חמץ בפסח פטור מן התשלומ ץ ומדמי עצים. וכן מעתיקים בשם רש״י ברשב״א, ריטב״א ומאירי לחולין שם ובריטב״א ד״ה הדברים ראויין, ומדברי המכילתא מוכח שלד׳ יהודה כל זמן שלא מצא עצים אינו מבערו בדב ר אחר אפילו לאחר זמן איסורו, וטעמו שאין לך ביטול גדול מזה אם מחזיק את החמץ, כדי לשורפו , כסברת בעל עונג יו״ט ) או־ ח סי׳ ל׳(, עיי׳ש ם” ש על דברי בעל השאגת אריה. ועיין בגליוני הש ס לר״י ענגיל כ״ט ב׳ ט” ש על דברי התוספות הנ״ל. בעל המאור בפ״א סוף סי׳ תרצ״ז, הראב״ד בהשגות פ א מה׳ חו* מ ה״ח, העיטור ה׳ ביעור חמץ, הוצ׳ רמאיי, קכ״ד ע״ב ועוד. ועיין במאירי בסוגיין.

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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