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Pesachim Chart #1
| (A) REBBI YEHUDAH (1) |
DOES A PERSON STAY FAR AWAY FROM THE ISUR? |
(B) RABANAN (2) |
DOES A PERSON DIFFERENTIATE HETER FROM ISUR? |
||
| 1) | BEDIKAS CHAMETZ AFTER SIX HOURS |
Asur | No | Mutar | No(3) |
| 2) | CUTTING CHADASH | Mutar | Yes | Asur | No |
| 3) | PLACING OIL IN A CONTAINER NEXT TO A FLAME |
Mutar | Yes(4) | Asur | No |
| 4) | TYING A BOW | Asur(5) | Yes(4) | Mutar | Yes |
| 5) | TYING A WEAVER'S CORD | Mutar | Yes(4) | Asur | No |
| 6) | BLOOD-LETTING FOR A BECHOR |
Asur(6) | Yes(7) | Mutar(8) | No |
| 7) | KIRTZUF | Mutar | No(9) | Asur | Machlokes(10) |
(1) According to Rebbi Yehudah, the Sages decreed an Isur wherever a person does not naturally stay away from an Isur *and* he is likely not to differentiate the Isur from the Heter.
(2) According to the Rabanan, the Sages decreed an Isur wherever a person does not differentiate the Isur from the Heter.
(3) Even though a person does not differentiate the Heter from the Isur and for that reason he may come to eat the Chametz when it is Asur, the reason why Bedikas Chametz after the sixth hour is Mutar is because the whole purpose of the person's involvement in Bedikas Chametz is in order to destroy it, so certainly he will not eat it in the process.
(4) Due to the severity of Chilul Shabbos, a person stays far way from the Isur.
(5) This is because Rebbi Yehudah maintains that tying a bow is included in the Isur d'Oraisa of tying a knot on Shabbos.
(6) This is because a person panics when he is faced with a potential monetary loss of significant proportions, and he will not take proper care not to transgress an Isur d'Oraisa.
(7) Due to the severity of Kodshim, a person stays far way from the Isur. (Contrast with footnote 8)
(8) According to the Rabanan, the fact that a person panics when faced with a potential monetary loss is, in itself, reason to allow him to do whatever can be done to save his money, as long as he does not transgress an Isur d'Oraisa (Contrast with footnote 6).
(9) This is because only Yom Tov, and not Shabbos, is involved (Melo ha'Ro'im).
(10) According to Rebbi Yehudah, Kirtzuf is clearly different from Kidur (which is Asur), and therefore a person will not confuse the two and think that Kidur is also permitted. According to the Rabanan, Kirtzuf is not clearly different from Kidur, and therefore a person will confuse the two, and thus they decreed that Kirtzuf is also Asur (RASHI at the end of the Sugya).
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