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מסכת פסחים פ״א 1 . א ו ר ל א ר ב ע ה ע ש ר ב ו ד ק י ן וכר. וכ״ה בד, בכי״ע, בכי״ל ובמשנתנ ו פ״א מ״א. ובקג״נ: אור א ר ב ע ה עשר וכר. ועיין בבאור נוסחאות להר״ב נאה במס ׳ . פסחים שהוציא לאור ) גמרא שלמה(, ג׳ ע״א. ועיין להלן פ״ג, שר 59 2 . א י ן ב ו ד ק י ן ל א ו ר ה ח מ ה ו ל א ל א ו ר ה ל ב נ ה א ל א ל א ו ר ה נ ד. — 1 ובירושלמ י « . ) וכ״ה במכילתא דרשב״י בא, עמ׳ 22 , לפי גירסת מדרש הגדול שם ) י״ב, י״ז פ״א ה״א, כ״ז ע״א: אם לא בדק אור ל א ר ב ע ה עשר יבדוק בארבעה עשר. וצרי ך לבדוק לאוד הנר ) כלומר, אפילו ביום(? נישמעינה מן הדא, אין בודקין לא לאור החמה ולא לאור הלבנה ולא לאור הככבים, אלא לאור הנר. ניחא לא לאור הלבנה, ולא לאו ר הכוכבים, אלא לאור חמה, וכי יש חמה בלילה? נתיפתר שלא בדק[. 2 הדא אמרה אפיל ו ביום צריך לבדוק לאור הנר. ובירושלמי לעיל ולהלן שם מפורש שבי״ג ניסן אינו בוד ק לכתחילה כלל, ואפילו במערות ובמחילות אינו בודק סמוך לאור י״ד מבעוד יום, אפיל ו לאור הנד, מפני שאין הנר מנהיר ביום כשם שהוא מנהיר בלילה. והברייתא שלנ ו מדברת איפוא בי״ד ניסן, ופירשה הירושלמי שאין בודקין לאור החמה גרידא ) אם ל א בדק בלילה(, ולא לאור הלבנה גרידא, ולא לאור הכוכבים גרידא ) אעפ״י שאורן מתרכז יותר בחורין ובסדקין, ואינו מתפזר לצדדין( אלא לאור הנר יחד עם כל אחד מהן. והפירוש מוכרח מתוכו שאם בי״ד עסיקינן, הרי אינו יכול לבדוק בליל הפסח, ובהכר ח שאין בודקין לאור החמה פירושו לאור החמה גרידא, אלא צריך נר אף ביום. וכנראה שטעם הירושלמי הוא ״שלא לחלוק בין ביעור לביעור״ ) עיין להלן, כ״ז ע״ב שם(, ולפיכך אין הבדל בין בית שיש בו אורה* לבית שאין בו אורה ובין סתם בתים לבת י כנסיות ובתי מדרשות. ועיץ בראשונים שציין באהצו״י, עמ׳ 2 ואילך, ובשי״ק ד״ה ל א ובמה״פ ד״ה הדא וד״ה לא. ברם בבבלי ז׳ סע״ב: ת״ר אין בודקין לא לאור החמה ולא לאור הלבנה ו ל א ל א ו ר ה א בו ק ה, * אלא לאור הנר, מפני שאור הנר יפה לבדיקה. ולפי גירסא ז ו בהכרח אין לפרש ש״לאור הנר״ דבוק לכולם, שהרי אין בודקץ לאור האבוקה אפילו ! בפסיקתא רבתי פ* ח, הוצי רמא״ש, כ ט ע א: שאין מבערין אח החמץ בפסח לא לאו ר הלבנה ולא לאור החמה אלא מדליק נרות וטפשפש את החמץ בפסח. ועיין בהלכות פסוקות הוצ ׳ ר״ס ששון, עמי ו, ובזדג ד־ ב, עמי 133 , ובשבה־ ל הקצר ריש כלל ז׳. וכנראה שהוסיפו שם , ול א לאור האבוקה ע” פ הבבלי ז׳ סע׳־ ב. 2 כנירסת הראשונים, עיין אהצרי, עט׳ 2 , וירושלמי כפשוטו, עט׳ 369 . וכ״ה בס׳ המכתם, עמי 374 , בפי׳ הר״י מנרבונא, פי׳ הריבב״ן וחי׳ הרץ ח׳ א׳. אבל וודאי גמור אין כאן, ואפשר שיש כא ן פירוש שנוסף בגוף הירושלמי, עיין מ ש הר׳ב נאה באוצר הראשונים ) לחי׳ הרץ ד׳ א׳, ל׳׳ו ע׳ד , . הע׳ 14 3 ואינו מחוייב להאפיל את החלונות, כפי שמוכח מהמשך הירושלמי. ואעפ׳י שאור הנר ביו ם אינו מועיל, מ’ מ לא חלקו בין ביעור לביעור. ועוד שאור הנר מועיל לחורין ולסדקין שאין או ר . השמש נכנס לתוכן, עיין במדרש שכל טוב בא, עט׳ 101 . * אבל עיין בהערת הר״ב נאה לס׳ המכתם, אוצר הראשונים, קמ ו סע* ד, הע׳ 6 471

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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