Tosefta Ki-Fshutah v. 6 Page 10...

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476 פסחא פ״א עם׳ 141 כלומר שיש לה דגלים גבוהות, ולפיכך אם אין שם עצים ואבנים חוששים שמא תינוק . רגע נכנם לשם, עיין מ״ש בירושלמי כפשוטו, עמ׳ 373 וברי״ץ גיאת, עמ׳ ע״ח, הביא את פירוש הר״ח וחלק עליו, ופירש שבמטה עצמה עסיקינן, וכנראה שגרס בברייתא הראשונה אינה צריכה בדיקה ),, דומיא דגג ויציע וחור י ופירש שאם המטה גבוהה היא חולקת רשות לעצמ ה « * , הבית״(, ובשנייה צריכה בדיקה ואין דרכו להניח פתו עליה, ודינה כחורי הבית העליונים, אבל כשהיא נמוכה דינה כחורי הבית האמצעים, ולפעמים מניח פתו עליה. ואם עצים ואבנים סדורים תחתיה, הדי משתמש בתחתיה, וצריך בדיקה תחתיה. ועיץ בם׳ מנוח על הר״מ פ״ב מה׳ חו״ מ סה״ו שכתב שאף הר״מ פירש שבבדיקת מטה עצמה עסיקינן, אלא שפירש לפי גידסתנ ו שבעצים ואבנים תחתיה אינה צריכה בדיקה. ובמהד״מ חלאווה בסוגיין, ח׳ א׳, השיג על הדי״ץ גיאת, והכריע כגירסת הר״ח וכפירושו, והסתייע מן הירושלמי. ועיין בעיטור ה׳ ביעור חמץ, הוצ׳ רמא״י, קי״ח סע״ד ואילך, והגירסא שם משובשת, וקשה לעמוד על הנוסחא הנכונה בדבריו. ועכשיו זכינו לפי׳ תלמיד הרמב״ן לסוגיין, ועל פיו יש לתקן את דברי העיטור, כמו שהראה הר״ב נאה בהערותיו שם. 13 . ה י ו צ א י ן ב שי א ר ה ו ה מ פ ר שי ן ב ס פ י נ ה וכו׳. וכ״ה ) ״בשיארה״( א ף בקג״ב, וכן בהלכות פסוקות הוצ׳ הר״ס ששון, עמ׳ י׳ ) מן הבבלי(: המפריש והיוצ א .5— ב ש י א ר ה וכו׳. ועיין מ״ש על כתיב זה לעיל עירובין פ״ב, הערות 4 ובירושלמי פ״א ה״א, כ״ז ע״ב: היוצא לפרש קודם שלשים יום אינו צריך לבדוק, בתוך שלשים צריך לבדוק. הדא דתימר בשיש בדעתו לחזור, אבל אין בדעתו לחזור אפילו קודם לשלשים יום צריך לבדוק. ובספק, אבל בודאי אפילו מראש השנה. אמד ד׳ בא ואפילו יש בדעתו לחזור צריך לבדוק, שמא ימלך ולא יחזור. ולפי פשוטו משמע שאם יצא בתוך שלשים לפני הפסח כבר חל עליו חובת בעור, וצריך לבער אפילו אם דעתו לחזור לפני הפסח, אבל לפני שלשים יום אינו צריך לבדוק, ויבדוק כשיחזור לפני הפסח. אבל אם אין דעתו לחזור אלא לאחרי הפסח צריך לבדוק אפילו אם יצא קודם שלשים יום לפני הפסח. והשאלה היא דווקא בבדיקה כלומר, בספק אם יש לו חמץ, אבל בוודאי שיש לו חמץ מבער אפילו לפני שלשים יום, ואפילו אם דעתו לחזור . וד׳ בא חולק וסובר שלעולם בודק, שמא ימלך ולא יחזור אלא לאחרי הפסח, שהרי במפרש בשיירא ובמפליג בספינה עסיקינן, כלומר ביוצא לדרך רחוקה, ולפיכך חוששין שמא ימלך ולא יחזור אלא לאחרי הפסח. וכן פירשו רוב הראשונים, אבל יש מהם שפירשו אחרת, עיין מ״ש להלן. ובבבלי ו׳ א׳: אמר רב יהודה אמר רב המפרש והיוצא בשיירא קודם שלשים יום אין זקוק ל ב ע ר, תוך שלשים יום זקוק ל ב ע ר. אמר אביי הא דאמרת תוך שלשים יום זקוק לבער לא אמרן אלא שדעתו לחזור ) פירש״י: בימי הפסח(, אבל אין דעתו לחזור אין זקוק לבער. א״ל רבא ואי דעתו לחזור אפילו מראש השנה נמי? אלא אמר רבא הא דאמרת קודם שלשים יום אין זקוק לבער, לא אמרן אלא שאין דעתו לחזור , אבל דעתו לחזור אפילו מראש השנה זקוק לבער. ולפירש״י ״דעתו לחזור״ פירושו בימי הפסח, ולפיכך תמה רבא ״אפילו מר״ה נמי״. ברם בשאילתות צו סוף סי׳ ע״ח באר באריכות והוכיח שאפילו דעתו לחזור קודם הפסח צריך לבדוק שמא יבוא בסמוך לפסח ולא יהא בידו סיפוק לבדוק ולבער. וכן כתב בטאו״ח סי׳ תל״ו בשם הרי״ץ גיאת. עיין בתוספות ובתוספות הרשב״א הנ* ל. ועיין דק ס, עט׳ 19 , הע׳ חי, ומ״ש עכשיו הר’ ב נאה בבאור נוסחאות לבבלי ח׳ א, כוד ע׳׳ב- ם׳־ ה ע ב.

Tosefta Ki-Fshutah v. 6


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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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