Gemara Y17 2016-2017 Unit 4 ‫בס״ד‬

I. Source Sheet #9- Finders Weepers! Understanding the Concern of ‫( שמא ימצא גלוסקא יפה‬11/29)
A. The Timing and Need for ‫ביטול חמץ‬- Rashi’s Approach
1. :‫גמ׳ פסחים ו‬
a) ‫ ר׳ יהודה‬says that one who does ‫ בדיקה‬must be ‫ מבטל‬as well, and this teaches that there is a need for
‫[ ביטול‬right afterwards].
(1) ‫רש״י‬: There’s not only a need for ‫ ביטול‬that’s being taught here, the timing that it must also be done close to ‫ בדיקה‬is
being taught here as well (‫)סמוך לבדיקה‬.
(a) Maybe he thinks that ‫ בדיקה‬and ‫ ביטול‬are paired together: ‫ בדיקה‬covers ‫חמץ שידוע‬, and ‫ ביטול‬covers ‫חמץ שאינו ידוע‬
(b) They’re combined so that way a person should have a serious mindset while doing both.
(c) ‫ בדיקה‬is a reminder to not forget to do ‫ביטול‬, so ‫ ביטול‬has to be done right after
(d) It’s interesting that ‫ רש״י‬says he does ‫ ביטול בלב‬but then goes on to say what a person doing ‫ ביטול‬says.
i) It could be that the main point is to internalize the idea but by speaking, we’re able to capture the thought
b) Q: What is the reason that one who does ‫ בדיקה‬must be ‫ מבטל‬as well?
(1) One suggestion is that maybe we’re worried that he may have missed some crumbs
(a) This is rejected, as the ‫ גמ׳‬says that crumbs aren’t important.
i) This can be understood as:
(1) If the source for ‫ ביטול‬is ‫יראה‬, they’re not seen as ‫חמץ‬
(2) If the source for ‫ ביטול‬is ‫לך‬, they don't belong to you because they're worthless
(3) If the source for ‫ ביטול‬is ‫שאור‬, then they’re not really ‫חמץ‬, so they don’t matter.
(2) Another suggestion is that maybe since one guards valuables in his house, crumbs are automatically included in the
house, making them important.
(a) We reject this from a ‫ ברייתא‬that says: If one guards grapes in his field and there are also 'final' dates (dates left on
the tree at the end of harvest that never ripened), or he guards squash or gourds in his field and there are 'final'
grapes:
i) If the owner cares about the final fruits, it’s considered ‫ גזל‬for someone else to take them, and ‫ מעשר‬must be
taken from them;
ii) If the owner doesn’t care about them, anyone can take them, and the final fruits ‫ פטור‬from ‫מעשר‬, because ‫הפקר‬
is ‫ פטור‬from ‫מעשר‬
(1) This shows that ‫ כונה‬is clearly more important than the actual act of ‫שמירה‬, as even though he protects the
entire field, if he doesn’t care about the bad crop, it’s ‫הפקר‬. Therefore, ‫ ביטול‬isn’t applicable to the crumbs.
(3) ‫ רבא‬answers that on principle you don’t have to do ‫ביטול‬, but we make you do ‫ ביטול‬as a ‫ גזירא‬because we’re worried
that he might find a good slice of bread and not want to burn it.
(a) We ask a question on this: Why can’t you just be ‫ מבטל‬it after it’s prohibited?
i) Rashi (‫ )ד״ה ודעתו עליה‬says that the concern isn’t about ‫ פסח‬itself, but rather it’s that we’re worried that you
may find favor in the piece of bread and you’ll delay burning it [which may equate to your taking ownership of
it], and in that moment, the prohibition will start and you’ll have transgressed ‫ בל יראה‬and ‫בל ימצא‬.
ii) The ‫ ביטול‬covers that time of once he found it until he burns it, because when he says ‫ ביטול‬ahead of time, he
would essentially be obsessing over dust so there’s no problem.
iii) Additionally, ‫ רש״י‬considers ‫ ביטול‬to be ‫( תשביתו‬After all, it says ‫ תשביתו‬and not ‫)תבערו‬, so when you’re ‫מבטל‬
the bread, it’s like you’ve destroyed it and you won’t violate ‫בל יראה ובל ימצא‬
iv) Rashi also defines it ‫ דעתיה עילויה‬as a position of interest.
B. The Need for ‫ביטול חמץ‬- Tosfot’s Approach
1. ‫ ד״ה ודעתיה‬:‫תוס׳ פסחים ו‬
a) (SUMMARY: ‫ תוס׳‬explains why he disagrees with ‫’רש״י‬s interpretation of ‫ודעתיה עילויה‬.)
b) ‫ תוס׳‬asks a question on ‫רש״י‬, saying that the ‫’גמ׳‬s concern is that he’ll find a nice loaf of bread. However, a loaf of bread is a
‫ חשוב‬item, and it won’t be automatically nullified like crumbs, a non-‫ חשוב‬item.
(1) If he didn’t do ‫ביטול‬, there still might be ‫ חמץ‬that’s ‫ חשוב‬in his home that he doesn't know about.
c) ‫ תוס׳‬says that if ‫ רש״י‬explains ‫ ״ודעתיה עילויה״‬as a person being reluctant to declare it ‫בטל‬, how can the ‫ גמ׳‬suggest that he
can declare it ‫ ביטול‬when he finds it?
(1) The implication for this is that he’ll have to be ‫ מבטל‬it before he finds it
(a) ‫ דעתיה עילויה‬is a category of the quality of the ‫חמץ‬
(b) ‫ודעתיה עילויה‬: you must find ‫ חמץ חשוב‬and have proactive interest
2. ‫ ד״ה ענין ביטול‬:‫חידושי הרמב״ן פסחים ד‬
a) The first thing that ‫ רמב״ן‬brings up is that he believes ‫ ביטול‬is a mental thing that occurs in the heart, and it’s not done
verbally.
(1) He quotes an example for the ‫ ענין‬of ‫ ע״ז‬to prove the ‫ ביטול‬is mental.
b) Additionally, he says that a person needs to have the following three things to violate ‫בל יראה‬:
a) ‫חמץ שלו‬, b) ‫רוצה בקיומו‬, c)‫דעתו עליו‬
(1) ‫ רוצה בקיומו‬means either existence or interest/desire
(2) ‫ דעתו עליו‬means either awareness or interest
(a) If a person doesn’t do all of these things, he isn’t ‫ עובר‬on ‫ בל יראה‬and ‫בל ימצא‬
c) A person is able to avoid ‫ בל יראה‬by being ‫( יאוש‬giving up hope on the ‫ )חמץ‬and climbing it with ‫( ממון שאבד‬lost money).
(1) The ‫ רמב״ן‬uses a ‫ משל‬to prove the key line from 11/22 (page 1) that if someone lost money and was (gave up hope),
then the person who finds it can keep it.
(2) ‫ ביטול‬is the expression of ‫יאוש‬

Yonatan U. Kurz 1
 (3) The case of the bread falls in between ‫בל יראה‬, as he’s not
interested in it, but also isn’t ‫ מיאש‬it.
d) According to ‫רמב״ן‬, everything could be ‫דעתיה עילויה‬, so you must
be ‫ מיאש‬to get rid of it
e) ‫קונה לו דבר תורה‬
(1) This is a refutation of ‫ רש״י‬because when something’s in your
property on a ‫ דאורייתא‬level you acquire it, so how could he say
that you need to find it and want it to make it yours?
f) Explains ‫ דעתיה עילויה‬as ‫ חמץ‬that he was thinking about since the
beginning of ‫ פסח‬that he never cancelled his interest on, and it’s not
renewed interest.
g) We’re worried that a person will find a nice loaf of bread and not
think about it. This means to say that he was thinking about it from
the start & never took it out from his mind, except for crumbs as a
person isn’t going to take them. Therefore, he isn’t ‫ עובר‬on them and ‫מותר‬ ‫אסור‬
all the more so it’s ‫ חמץ‬that you should be ‫מבטל‬
1) Rashi- As long as he has ‫חמץ שלו‬
h) ‫ רמב״ן‬immediately challenges this and asks 2 questions:
‫ממון שאבד = איסור‬ nothing on the right, it’s
(1) It seems that Rashi believes even if you didn’t do ‫ ביטול‬on the allowed, as everything on
‫ חמץ‬in your house, you don't violate ‫ בל יראה‬on it unless you the left is ←permissible
take interest in it. However, Rashi is exaggerating- how can you (‫)על כונתו‬
say you only violate ‫ בל‬if you take an interest in it?
(2) Even if you were ‫ מבטל‬the ‫ חמץ‬before ‫יו״ט‬, taking an interest on 2) ‫רמב״ן‬- If he doesn’t have ‫רוצה בקיומו‬
‫ פסח‬to keep the ‫ חמץ‬comes back to being in your ownership! ‫יאוש יאוש = הוציא מדעתו‬, it’s ‫ אסור‬no matter
what, as everything on
i) Points of ‫ מחלוקת‬between ‫ רש״י‬and ‫רמב״ן‬
the right is automatically
(1) Conditions for ‫בל יראה‬: Ramban says ‫חמץ חשוב‬, but Rashi says prohibited→
‫חמץ חשוב וחס עליה‬ (‫)על כרחך‬
(2) Renewed Interest After Bitul: ‫חצירו של אדם קונה לו דבר תורה‬
(3) Permanent Status of ‫ביטול חמץ‬ •loss of hope ‫דעתו עליו‬
3. ‫ בד״ר ד״ה אלא‬.‫פירוש הר״ן על הרי״ף א‬ •devaluating
a) It seems that ‫ רש״י‬believes that even though you didn’t do ‫ ביטול‬on •transformation
the ‫ חמץ‬in your house, you don't violate ‫ בל יראה‬on it unless you
take an active interest in it.
b) It appears that according to the ‫ תנא‬in the ‫ משנה‬that it’s not ‫ ביטול‬but rather ‫ בדיקה‬that allows you to be ‫ יוצא‬your ‫חובה‬
c) We don’t worry if you find ‫ חמץ‬in a random place, because as long as you’ve put in effort to find ‫ בדיקה‬in all of the places
that you typically eat ‫חמץ‬, you’ll have discharged your obligation.
d) If you find ‫ חמץ‬in a place that you’ve haven’t searched, it doesn’t matter because you had the right to rely on the ‫ חזקה‬that
chances are there’s no ‫ חמץ‬there, since you were ‫ יוצא‬your ‫ חיוב‬by doing ‫בדיקה‬.
e) The ‫ קשיא‬that we ask on the ‫ ר״ן‬is that he still says that even if you have ‫ חמץ‬in your house during Pesach, you still don’t
violate ‫בל יראה‬
f) We can answer this several ways: Perhaps the ‫ חזקה‬renders the ‫ חמץ‬as non-existent, or maybe you need positive re-
acceptance of the ‫ חמץ‬to avoid ‫בל יראה‬- IMPORTANT: ‫סמכה תורה על החזקות‬
(1) This then begs the question of “Why do we need a ‫”?חזקה‬
g) There’s an implied ‫ יאוש‬of the ‫ חמץ‬when you do ‫בדיקה‬, because
h) The only concern would be if you found food later during the ‫חג‬, but we resolve that worry by saying that you’ve already
been ‫ יוצא‬your ‫ חיוב‬by doing ‫בדיקה‬.
i) He fulfilled ‫תשביתו‬, but what about the ‫ בל יראה‬he violated?
(1) The ‫ עשה‬develops only if you fail to do ‫תשביתו‬.
(2) We don’t look if you have ‫ חמץ‬in your home, we look if you properly did ‫בדיקת חמץ‬.
(3) Since he fulfilled the ‫עשה‬, the ‫ מצות לא תעשה‬never arrived.
4. ‫ ד״ה בודקין‬.‫חידושי רבינו דוד ב‬
a) You can’t say the ‫ בדיקת חמץ‬is a ‫ דאורייתא‬to avoid being ‫יבוא לאכלו‬
b) He says that it isn’t clear that the reason which we put a ‫ גזרה‬on ‫ בדיקה‬is because we’re worried you’ll be ‫ מוצא לאכול‬and not
because ‫ בל יראה‬and ‫בל ימצא‬.
c) ‫ רבינו דוד‬First quotes ‫’רש״י‬s opinion that ‫ ביטול‬is ‫ תשביתו‬because we’re worried that you wouldn’t go all out in your ‫ בדיקה‬and
then flat-out rejects it, saying that ‫ בדיקה‬is the definition of ‫ תשביתו‬because it’s the thing that prevents you from violating ‫בל‬
‫ יראה‬and ‫ בל ימצא‬since you checked to your utmost ability.
(1) After you’ve done as much as you can to check for ‫ חמץ‬you’re in the clear because there’s a ‫ חזקה‬now that you’ve done
as much as you possibly can to check for ‫חמץ‬, since as a human being, you have limitations and aren’t perfect- ‫ ה׳‬only
expects you to try your hardest to look for ‫חמץ‬.
d) Additionally, ‫ רבינו דוד‬says that ‫ תשביתו‬is talking about ‫ ביעור‬because that’s the ‫פשוט פשט‬.
e) ‫ רבינו דוד‬ends by saying that the reason you do ‫ בדיקה‬is not because you’ll come to eat it, but rather to be ‫ מקיים‬the ‫מצוה‬
from the ‫ תורה‬of destroying ‫חמץ‬.
f) Analysis: Maybe ‫ רבינו דוד‬is saying that ideally we should find all the ‫חמץ‬, but it’s okay to be lenient. The reason you don't
violate ‫ בל יראה‬is because you're ‫אונס‬.
5. Analysis
a) ‫ודעתיה עילויה‬: you must find ‫ חמץ חשוב‬and have proactive interest [(‫]רש״י )ד״ה ודעתו עליה‬
b) ‫דדעתיה עילויה‬: you must find ‫ חמץ חשוב‬but no further interest is needed (‫ תוס׳‬,‫)רמב״ן‬
Yonatan U. Kurz 2
II. Source Sheet #10- If Diamonds are Forever, What are ‫?חיטי קורדנייתא‬
A. Alternative Times for ‫ביטול‬
1. ‫ה׳‬-‫ד׳‬:‫משניות פסחים א׳‬
a) ‫משנה ד׳‬
(1) ‫ ר׳ מאיר‬says, "We can eat ‫ חמץ‬through the first five hours, and we burn it at the beginning of the 6th hour."
(2) ‫ ר׳ יהודה‬says, "We can eat ‫ חמץ‬through the first four hours, we hold it in suspense through the fifth hour, and we must
burn it at the beginning of the sixth hour."
b) ‫משנה ה׳‬
(1) ‫ ר׳ יהודה‬also said, "Two loaves of bread of a ‫ קרבן תודה‬that became ‫ פסול‬were placed on the roof of the pillars. As long
as they both lay there, all the people would eat ‫חמץ‬.
(2) When one of them was removed (5th hour) , people would suspend their ‫ חמץ‬activity and neither eat nor burn their ‫חמץ‬.
(3) When the second loaf was removed in the 6th hour, everyone would begin to burn their ‫חמץ‬."
(4) ‫ רבן גמליאל‬says, ‫ חמץ‬that is ‫( חולין‬food that isn’t ‫ קדוש‬and is permitted for general consumption) can be eaten through
the first 4 hours of the day but ‫ חמץ‬that is ‫ תרומה‬can be eaten through the first five hours; and we must burn all ‫ חמץ‬at
the beginning of the 6th hour.”
(a) Is ‫ תרומה‬or ‫ חולין‬the exception? It seems like it’s ‫ תרומה‬because we want to treat it with respect and not feed it to a
dog.
c) You have to burn the ‫ חמץ‬before the 6 hour period to ensure that you burn it before the ‫ איסור‬comes in after the 6 hours.
d) ‫ ר׳ מאיר‬believes that once there’s already a decree to burn the ‫ חמץ‬earlier, there’s no need to do it even earlier.
e) ‫ ר׳ יהודה‬believes that you need to refrain from ‫ חמץ‬earlier because if it’s cloudy, you might think that it’s earlier in the day.
f) ‫ רע״ב‬says that a person may not eat suspend ‫ חמץ‬but can remain it’s owner and get ‫ הנאה‬from it by feeding it to animals.
2. .‫ז‬-:‫גמ׳ פסחים ו‬
a) Why does he have to be ‫ מבטל‬right after ‫בדיקה‬ Hour #4 Hour #5 Hour #6
if he can be ‫ מבטל‬it during the fourth or fifth (Between hours 3 & 4) (Between hours 4 & 5) (Between hours 5 & 6)
hour?
‫ר׳ מאיר‬ Eat Eat Burn
(1) Since these times are not when ‫חמץ‬ (‫רע״ב‬: you can still
becomes forbidden in ‫ הנאה‬or when he feed it to your animals)
destroys it, we’re concerned that he’ll forget
‫ר׳ יהודה‬ Eat Suspended (Don’t eat or burn) Burn
to be ‫ מבטל‬the ‫חמץ‬.
(a) Rashi (‫)ד״ה פשע‬: You’ll forget and ‫רבן גמליאל‬ Eat Suspend ‫חולין‬ Burn
come to be negligent with regards to Eat ‫תרומה‬
being ‫מבטל‬, because after all, what
would serve as a reminder for you to do it? However, right now since you’re in the middle of doing ‫ בדיקה‬you’ll
remember to do ‫ביטול‬.
i) This could either mean that the purpose of ‫ בדיקה‬is so that one will remember to do ‫ ביטול‬or it could mean that
‫ בדיקה‬already exists on its own, but we juxtapose it with ‫ ביטול‬so that one won’t forget to do ‫ביטול‬.
b) Q: But why can’t he be ‫ מבטל‬it in the beginning of the 6th hour when the ‫ חמץ‬is forbidden? He’s not going to forget if a) he’s
about to do ‫ביעור‬, and b) there’s an ‫ איסור‬of ‫ חמץ‬coming up!
(1) A: We answer that since it’s an ‫איסור מדרבנן‬, it’s as like an ‫איסור מדאורייתא‬. It’s not considered his, so he cannot be ‫מבטל‬
it. Additionally, if you need to burn it
during the 6th hour then it must become
‫אסור‬.
(a) Rashi (‫)ד״ה דאיסורא דרבנן‬- He once
again defines ‫ ביטל‬as ‫בלב‬. He also
considers ‫ אינו ברשותו‬to be ‫אינו שלו‬,
meaning that not being able to
access something causes a loss of
ownership. He also says that when he
finds the ‫חמץ‬, he’ll take interest in it
and delay and then violate ‫בל יראה‬.
c) Student Answer: Maybe it’s a scenario of ‫גברא‬
(person) v. ‫( חפצא‬object) and a question of
whether the ‫ רבנן‬can control how a person
can act or even the status of the object? In our
case either the ‫ חמץ‬are controlling the ‫גברא‬
and forbidding us from eating ‫חמץ‬, or they
are controlling the ‫ חפצא‬and giving the ‫אסור‬
status to the ‫חמץ‬. It doesn’t really matter
because the ‫ חמץ‬is still ‫ אסור‬to us.
d) ‫ רב גידל‬says that If one was ‫ מקדש‬a women
(engaged) with wheat of ‫[ קורדנייתא‬on ‫ערב‬
‫ ]פסח‬after the sixth hour, the ‫ קידושין‬in
ineffective and invalid.
(1) Rashi (‫)ד״ה משש שעות‬: it’s discussing the
start of the 6th hour
(2) Rashi- He’s being ‫ מקדש‬a woman (essentially with ‫)חמץ‬
(3) Even though the ‫ חמץ‬is only ‫אסור מדרבנן‬, we still say that the ‫ קידושין‬doesn’t even work ‫דאורייתא‬. How can this be?

Yonatan U. Kurz 3
 (4) Rashi- From the beginning of the 6th hour, when the ‫ חמץ‬becomes ‫אסור מדרבנן‬, that’s when we’re talking about.
B. Defining the Case of ‫המקדש בחיטי קורדנייתא‬
1. ‫ ד״ה משש‬:‫תוס׳ פסחים ו‬
a) (SUMMARY: ‫ תוס׳‬proves why 'from six hours' must mean from the end of six hours, and not from the beginning, like ‫רש״י‬.)
b) He says that ‫ רש״י‬explains this as being 'from the beginning of the sixth hour'.
c) ‫ תוספות‬challenges ‫’רש”י‬s interpretation that ‫ משש שעות ולמעלה‬refers to the 6th hour, because since the ‫ גמ׳‬said on :‫ ו‬that
‫ חמץ‬is ‫ מדאורייתא‬from the 6th hour and onwards, it’s definitely referring to the end of the sixth hour and on (hours 6-7).
(1) ‫ ר״ת‬therefore establishes it by the end of the sixth hour.
d) The ‫ גמ׳‬then proves this ruling from ‫ חיטי קורדנייתא‬which is hard, & is therefore ‫( חמץ נוקשה‬hard ‫חמץ‬, incomplete leavening),
which is only ‫אסור מדרבנן‬.
(1) ‫ רבינו תם‬explains that the ‫ חידוש‬of the ‫ גמרא‬is that just like ‫ מקדשין‬with ‫ חמץ נוקשה‬which is ‫אסור מדרבנן‬, during the 7th
hour is ineffective for ‫ קידושין‬so too ‫ ביטול‬for the ‫חמץ‬, during the 6th hour, that is ‫ אסור מדרבנן‬is ineffective.
e) According to ‫תוס׳‬, the ‫ חידוש‬of ‫ ר׳ גידל‬is that ‫ חמץ‬itself is an ‫אסור מדרבנן‬.
2. Rashi’s Interpretation (‫)ד״ה אפילו חיטי קורדנייתא‬
a) ‫ רש”י‬interprets ‫ משש שעות ולמעלה‬as the 6th hour - the time between the 5th and 6th hour where the ‫ חמץ‬is ‫אסור מדרבנן‬.
(1) Being ‫ מקדש‬with wheat would normally be an effective ‫מקדש‬, but isn’t here, since ‫ חמץ‬is not considered in your ‫ רשות‬by
the 6th hour due to the ‫איסור דרבנן‬.
(2) The ‫ חידוש‬of the ‫ גמרא‬is that since ‫ חמץ‬isn’t considered in your ‫ רשות‬by the 6th hour, you can’t do ‫ ביטול‬by then.
b) ‫ חיטי קורדנייתא‬is hard to rise and is mentioned specifically in our ‫ משנה‬to show that even that is ‫חמץ גמור‬, not in your ‫רשות‬,
and ineffective to be ‫ מקדש‬with.
3. ‫א ומ״מ שם‬:‫ אישות ה‬.‫רמב״ם הל‬
a) If you use something that’s ‫ אסור בהנאה‬to perform ‫קידושין‬, it is considered an invalid ‫קידושין‬.
(1) Examples of this include: ‫ חמץ‬on ‫ פסח‬and ‫בשר וחלב‬.
b) Even things that are ‫( אסור בהנאה מדבריהם‬which means ‫ )דרבנן‬are considered invalid.
(1) ‫ רמב״ם‬says that ‫ חמץ‬during the 6th hour on ‫ ערב פסח‬is a prime example of this.
(a) He interprets our case that the guy was ‫ מקדש‬her during 5-6, a ‫ דרבנן‬time (like ‫’רש״י‬s interpretation).
(2) It seems he’s talking about ‫ חמץ גמור‬because he just says ‫חמץ‬.
4. ‫א‬:‫משנה פסחים ב‬
a) The entire time that a person may eat ‫חמץ‬, they can:
(1) feed it to a domesticated animal, a wild animal
and birds
(2) sell it to a ‫נכרי‬
(3) derive benefit from it.
b) After the ‫ זמן איסור‬has passed, you can’t benefit
from it or put it in the fire of an oven or pot range.
5. ‫א‬:‫רמב״ם פירוש המשניות פסחים ב‬
a) The ‫( איסור הנאה‬by extension ‫ )איסור אכילה‬gets
created during the 6th hour.
b) We say ‫עבר זמנו אסור בהנאתו‬, meaning that the
‫ קידושין‬is ‫ חושש‬even during the 6th hour, which is
only ‫חמץ מדרבנן‬
c) He says that even if the ‫ חמץ‬is flour and wheat that
were mixed or got wet, it’s ‫איסור בהנאה‬.
d) If both ‫ דרבנן‬aspects are there, we are ‫חושש‬.
e) He says that ‫ חמץ דרבנן‬is flour and wheat that were
mixed or got wet.
f) Sources in differences
(1) “From six hours and on”
(2) “Even ‫”חיטי קורדנייתא‬
(3) Context of six hours- “from six hours and on”
6. ‫ בד״ר ד״ה המקדש‬.‫ר״ן ג‬
a) The ‫’גמ‬s ‫ הלכה‬that it’s ‫ חושש‬only applies if only one aspect is ‫דרבנן‬. If they’re both ‫דרבנן‬, the ‫ קידושין‬would count.
7. SUMMARY OF EXPLANATIONS
a) ‫רש״י‬
(1) We’re not ‫ חושש‬if the ‫ קידושין‬is done during the 6th hour (5-6) with regular ‫חמץ‬
(2) If one used ‫ חמץ דרבנן‬during ‫ שעות דאורייתא‬or ‫דרבנן‬, would it then not be ‫?חושש‬
(3) Explanation:
(a) The only case explicitly in the Gemara is ‫ חמץ גמור‬in ‫שעות דרבנן‬, so we can’t make other conclusions on our own.
(b) Also, we’re stricter with marriages so we make sure that she’s not marrying someone and then being an adulterer.
Otherwise, everything else is ‫מותר‬.
(c) For the ‫ דרבנן‬to have the same ‫ הלכות‬as the ‫דאורייתא‬, they must be similar. The ‫ איסור דרבנן‬of the time was modeled
after the ‫דאורייתא‬, but the ‫ איסור דרבנן‬of the ‫ חמץ‬has nothing to do with a ‫דאורייתא‬.
(d) The defining type of ‫ חמץ‬is it’s type. The type of ‫ חמץ‬we’re dealing with is so important that if it’s not real ‫חמץ‬, the
‫ איסור‬automatically goes away. Therefore, any case that involves ‫ דרבנן חמץ‬is not asur.
(e)
b) ‫תוס׳‬
(1) We’re not ‫ חושש‬if the ‫ קידושין‬is done after the 6th hour (6-7) with ‫חמץ דרבנן‬.

Yonatan U. Kurz 4
 (2) He accepts that if it’s ‫ חמץ גמור‬during a ‫ דרבנן‬time (like Rashi), we also would not be ‫חושש‬.
(3) ‫ כסף משנה‬and ‫( ר״ן‬on ‫ תוס׳‬and the ‫)רמב״ם‬
(a) If they’re both ‫דרבנן‬, we are ‫ חושש‬the ‫קידושין‬
(4) Explanation:
(a) The case of ‫ קידושין‬and the case of ‫ הנאה‬during ‫ שעות דרבנן‬are the only ones explicit in the ‫גמ׳‬, so we learn our
‫ הלכות‬from there.
(b) One of the two facets needs to be ‫ מדאורייתא‬in order to say that the ‫ דרבנן‬is modeled after the ‫דאורייתא‬. If they’re
both ‫דרבנן‬, then there’s no similarity to a ‫ דאורייתא‬and it’s its own ‫הלכה‬.
(c) The ‫ איסור‬of ‫ חמץ‬is about both the time and type of food so the ‫ רבנן‬can build off of either facet.
c) ‫רמב״ם‬
(1) We’re not ‫ חושש‬the ‫ ;קידושין‬if the ‫ קידושין‬is done either at a ‫ דרבנן‬hour or with ‫( דרבנן חמץ‬like ‫)תוס׳‬, or even with both.
(2) Explanation:
(a) If something is ‫אסור‬, it’s ‫ אסור‬no matter what. Doesn’t matter what factors are ‫ דרבנן‬or not because as long as you
can’t use it, it’s ‫ אסור‬and non-function.
(b) One of the two facets needs to be ‫ דאורייתא‬in order to say that the ‫ דרבנן‬is modeled after the ‫דאורייתא‬. If they’re
both ‫מדרבנן‬, then there’s no similarity to a ‫דאורייתא‬, and it’s its own ‫דאורייתא‬.
8. :‫גמ׳ פסחים כא‬
a) The ‫ משנה‬discusses ‫ חמץ‬that was burned before it is ‫ אסור‬and says that after the time expires, it is ‫אסור בהנאה‬.
b) Isn’t it obvious that the ‫ חמץ‬becomes ‫?אסור בהנאה‬
(1) ‫ רש״י‬quotes the ‫ גמ׳‬but leaves the word ‫ פשיטא‬out because we know that ‫ ר׳ יוסי הגלילי‬holds ‫ חמץ‬is ‫מותר בהנאה‬.
c) The ‫ חידוש‬is that it becomes ‫[ מדרבנן אסור בהנאה‬while it is still permitted ‫]מדאורייתא‬:
d) To prove it’s ‫אסור בהנאה‬, the ‫ גמ׳‬quotes ‫’ר׳ גידל‬s ruling that the ‫ קידושין‬is not ‫חושש‬.
(1) This backs up ‫רש״י‬, who says that we aren’t ‫ חושש‬because of the time since the ‫ חידוש‬is the time and not the type of ‫חמץ‬.
(2) ‫רש״י ד״ה משש שעות‬- The ‫ קידושין‬must be talking about a ‫ דרבנן‬time because if it were talking about after ‫חצות‬, there
wouldn’t be a ‫חידוש‬.
e) To back up ‫ תוס׳‬against this Gemara, ‫ רש״י‬argues that although the original case is talking about ‫שעות דרבנן‬, we prove it
using the ‫ קידושין‬case that is dealing with ‫ חמץ דרבנן‬in ‫שעות דאורייתא‬. It doesn’t matter why it’s ‫אסור מדרבנן‬, it just matters
that the overall case is ‫דרבנן‬.

Yonatan U. Kurz 5