Tosefta Ki-Fshutah v. 6 Page 8...

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474 פסחא פ״א עט׳ 140 של כי״ע ) עיין מ״ש לעיל( הרי כתוב שם מפורש! אבל שלמטה הימנה אין צריך לבדוק. ולשיטת הירושלמי ב״ע מודים שצריך לבדוק את שלמטה הימנה. ולפיכך ברור שיש שם תיקק ע״פ הבבלי, וכמו שכתבנו לעיל. 9- 8 . ח ו ר י ה בי ת ה ע ל י ו נ י ם ו ה ת ח ת ו נ י ם וכר. ירושלמי פ״א ה״א, כ״ז ע״ב, בבלי ח׳ א׳. ופירשו בירושלמי שאף התחתונים בכותל הם, אלא שהעליונים הם למעלה מעשרה והתחתונים למטה מעשרה ) אבל למעלה מג׳ טפחים(, ולפיכך לא חששו שמא נפל לשם חמץ, אבל אם הוא משתמש בחורים כץ כך וכין בך צריך בדיקה. ועיין במה״פ. ועיין במאירי שם. ובבבלי פירשו שהעליונים והתחתונים ממש אינם צריכים בדיקה, והאמצעים צריכים בדיקה. 9 . הי צי ע ו ה דו ח. בכי״ל: היציע והחדות, וכ״ה בירושלמי הנ״ל. אבל בבבלי: ו ג ג היציע ) ״והדות״ ליתא שם(. ונראה שבא״י פירשו יציע מעץ גזוזטרא, והיא באה יחד עם הדות, ואף יציע עצמו אץ צריך בדיקה, עיין מ״ש לעיל עירובץ פ״ח הי״ח, 60 , ד״ה ופירוש. ועיין מ״ש להלן בשם הר״ח והריטב״א. והעמידוה בירושלמ י — שר 59 בחדות שיש לה ליזביז, ולפיכך לא חששו שמא נתגלגל חמץ לשם. ו ג ג הבי ת. כ״ה בד ובכי״ע ובכי״ל ובקג״נ, ובכי״ו נשמט בטעות ע״י הדומות . ובירושלמי בטעות: וגג הבד. אבל ברי״ץ גיאת ה׳ פסחים, ריש עט׳ ע״ט, מעתיק בש ם הירושלמי: גג הבית. ובבבלי בכל הנוסחאות חסר וגג הבית, ואינו גם בה״ג, ד״ו כ״ח ע״ב, ד״ב, עט׳ 134 , ובה״פ, עט׳ ד. ברם בשאילתות צו סי׳ ע״ט: וגג היציע ו ג ג הבי ת. וכן, כנראה, היה גם לפני הרי״ץ גיאת הנ״ל, סוף עמ׳ ע״ח. ובר״ח: ו ה ג ג שאין בני אדם משתמשים כו, ו כ ן הי צי ע וכר. וכן בנימוקי יוסף לפסחים*! ח׳ א׳: גירסת הרי״ט ז״ל ו ה ג ג ו הי צי ע, ולא גדסינן מ היציע, דשאד גגות נמי אין צדיכי ן בדיקה, שעודבץ מצויץ שם. והיא גירסת הר״ח אלא שהריטב״א פירש שגג דינו כחצר , עיין לעיל בבבלי שם. ועיין בתוספ׳ די״ד שם ד״ה וגג. ט ו ג ג ה מג ד ל. וכ״ה בירושלמי ובבבלי ובשאילתות ובה״ג ד״ב הנ״ל. אבל בכתה״ י הבבלי חסר וגג המגדל. ועיין עיטור ה׳ ביעור חמץ, הוצ׳ רמא״י קי״ח ע״ג, ובהער ה . י״ד שם. ועיין מ״ש הר״ב נאה כבאור נוסחאות במקומו, מ״ד ע״א, שר 24 בי ת התבן. וכ״ה בירושלמי. ובבבלי הנ״ל: ו מ ת בן. ומכאן משמע שהיא היא, עיין מ״ש לעיל עירובין פ״ו, הערה 42 . אבל עיין בהעמק שאלה לשאילתות סי׳ ע״ט , אות ד׳ ) וצ״ל שם: בית התבן, במקום בית האבן(. 10 . ו ב י ת ה ע צי ם. וכ״ה בירושלמי. אבל בבבלי בדפוסים ובכל כתה״י, וכן בה״ ג ובה״פ הנ״ל ליתא. וכן מחקה בח״ד, מפני שאמרו בפירוש בבבלי ח׳ א׳: אמר דב פפ א בי צי ב י ובי תמרי צריך בדיקה. ברם בשאילתות הנ״ל: ובית העצים וכר אץ צדיכץ בדיקה וכר, ובי ציבי צריכין בדיקה. ובעל כרחינו אנו אומדים שבית העצים לחוד וב י ציבי לחוד. וסתם ציבא הוא עץ קטן, ולפעמים הוא גמלך באמצע האכילה והולך לב י ציבי ליטול קיסמין להוסיף על המדורה. והתלמוד סמך על מה שאמר לעיל שם בסמוך : הא בדברבי, הא בזוטרי, עיין בתכ״מ. אבל עיין ד״מ פ״ד מה׳ חמץ ומצה ה״ו. ועיי ן בערוך ערך צב, ובתוספות לערוך השלם, עמ׳ 349 , ערך צב. ו ב י ת ה או צ רו ת. וכ״ה בירושלמי. וסתם אוצרות שלהם היו בשדה, עיין לעיל נדפס על שם הריטב״א, עיין פוש בה׳ הירושלמי להר” מ, עט׳ מ״א, הע׳ 110 , בשם הר י פערלא. . 3  עיין בהערות הר״ב נאה בבאור נוסחאות לבבלי ח׳ א׳  מ ד ע״א(, שר 24

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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