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472 פסחא פ״א עט׳ 140 אם יש נר עמה ) עיין בבלי ח׳ א/ וירושלמי הנ״ל(, וממילא עלינו לפרש שאין בודק ץ לאור החמה ולא לאור הלבנה ובר, אלא לאור הנר גרידא. והברייתא אומרת שאי ן בודקין בי״ג סמוך לערב לאור החמה, אלא מחכה לערב כדי שיבדוק לאור הנר. ולהלן שם שואל התלמוד: והאמר רבא אכסדרה לאודה נבדקת? כלומד, אכסדרה, שהיא פרוצה לגמרי מרוח אחת ויש לה הרבה אור, בודק אותה בי״ג מבעוד יום לאור החמה, ואינ ו צריך לחכות עד הלילה כדי שיבדוק אותה לאור הנר, כמו שהבינו כמה מן האחרונים בפרש״י, ומקשה התלמוד מן הברייתא הנ״ל על דברי רבא. ומתרץ התלמוד: לא צריכה לארובה דבחדר וכר, לצדדין. כלומר הברייתא אוסרת לבדוק לאור החמה בחדר מוא ר שלא כנגד הארובה, אכל כנגד הארוכה מותר, וכאכסדרה דמיא. ברם כמה מן הראשונים סוברים שאין בודקין בי״ג ביום, מפני שאין בני אד ם כמפורש בבבלי ד׳ א/ ולפי שיטה זו דברי רבא שאכסדרה לאורה ® , מצויים בבתיהם נבדקת בהכרח פירושו נבדקת לאורה בי״ד, אם לא בדק בי״ג בערב. ולפי זה אין להבין כלל את קושיית הבבלי על דכא לפירוש הנ״ל, שהדי אינו יבול להמתין לערב שהו א ליל פסח. ולפיכך פירש הר״ח שם: ואכסדרה לאורה נבדקת, אתא ״ולא לאור החמה״ ) כלומר, בברייתא הנ״ל( לאשמעינן שהבודק ביום, בזמן שהחמה מצויה בעולם, כשהו א בודק בבית אינו בודק אלא בנר. ולפ״ז ברור שלשיטה זו אף הבבלי פירש את הבריית א שאין בודקין אפילו בי״ד ביום אלא עם נד דווקא, והקשו על רבא שאמר אכסדר ה לאורה נבדקת ואין צורך בנר. ותירץ שהברייתא מדברת בבתים, ושלא כנגד הארובה . וכן, כנראה, מפרשים כמה מן הראשונים, עיין במאירי ז׳ סע״ב ובראשונים שהבי א באהצו״י, עמ׳ 2 ואילך. ועיין מ״ש בצל״ח בסוגיין ) ועיין מ״ש על פירש״י בפני יהושע( . » . ועיין בב״ח או״ח דיש סי׳ תל״ג ובברכי יוסף שם והנה בתוספתא ובמכילתא דדשב״י, עמ׳ 22 , ובברייתא שבבבלי לא נזכר ״או ר הכוכבים״ כלל, ובדי״ץ גיאת ה׳ פסחים, עמ׳ ע״ז, הדביב את נוסח הבבלי עם הירושלמי , עיי״ש בהערה י״ג. ועיין בפרקי דר״א פ״כ, ד. וצ׳ הרד״ל, מ״ו ע״ב, ועיי״ש הערה כ״א , ומגירסת הירושלמי קצת סיוע לדבריו על ההבדל בזה בין הירושלמי והבבלי. י ובפסיקתא זוטרתי שמות י״ב ט״ו, ל״א ע״א: ושלש בחמה ותחת הכוכבים וכר, וכנראה שצ״ל: בחמה ] ותחת הירח[ ותחת הכוכבים, עיין בפי׳ הריטב״א להגדה של פסח סד״ה מצה ז ו שאנו אוכלים. והמקור שם צ״ע. 2 . ל פ י שב די ק ת הנ ר י פ ה מ רו ב ה. וכ״ה בד ובקג״ג. וכ״ה בכי״ל ) אל א שם: ומרובה(. ובכי״ע: לפי שאור הנר יפה לבדיקה. וקרוב לוודאי שהוא ״מתוקן״ ע״ פ ובמדרש הגדול י״ב, י״ז, הוצ׳ ר״מ מרגליות, עמ׳ קצ״ח: לפי שבדיקת » . הבבלי ח׳ א׳ הנר יפה מאור החמה ומאור הלבנה. ושמא היתה לפניו פיסקא זו במכילתא דרשב״י. ואור לייג אינו בודק, מפני שמצותו בכך שיבדוק בי־ ד, או בסמוך לו מיד, כפי שמוכ ח » בירושלמי לעיל שם, וכפירושו של בעל שדה יהושע. ועיין בעמודי ירושלים בירושלמי שם שהעיר על שיטת הראב״ן הסובר שאם בדק בייג חוזר ובודק בי״ד, עיי־ ש. וכן ביבין שמועה להרשביץ, כי ו עיג: וכתב רבעו אבן מגש זיל בני אדם המכבדין חדריהם בייג בניסן ומכוונין לבדוק החמץ ולבערו , ומהרין שלא להכניס שם חמץ עוד, אעפ כ צריכין בדיקה ליל ייד. ועיין בפי׳ ר׳׳י מנרבונא ח׳ א׳ ד״ה ואכסדרה, ובהערות הריב נאה שם, ועיין בחי׳ הרין ש ם » ובהערות הריב הניל שם. ובפנים תפסחי כפירוש הפשוט בירושלמי ובבבלי. Y ד׳ א׳ דיה ואיכא מ י ועיין מ׳׳ש לעיל היא, עמי 99 , הע׳ 85 . ועיין בבלי כאן ב׳ א׳. 8 פיסקא זו של התוספתא חסרה בירושלמי ובבבלי כי’ מ, אבל ישנה גם בקטעים מן הגניזה שפרסם לוו.

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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Tosefta Ki-Fshutah 2
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Tosefta Ki-Fshutah v. 9
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