PESACHIM 24 (7 Av) - Dedicated in memory of Dr. Simcha Bekelnitzky (Simcha Gedalya ben Shraga Feibush) of Queens, N.Y., Niftar 7 Av 5757, by his wife and daughters. G-d-fearing and knowledgeable, Simcha was well known in the community for his Chesed and Tzedakah. He will long be remembered.

1)

WHEN DOES ONE RECEIVE LASHES FOR DERIVING BENEFIT? (Cont'd) (Yerushalmi Halachah 1 Daf 11b)

תני חזקיה מסייע לרבי יוחנן ממשמע שנאמר חלב שור וכשב ועז לא תאכלו לאי זה דבר נא' וחלב נבלה וחלב טריפה יעשה לכל מלאכה

(a)

Support (Chizkiya - Beraisa): If the verse states (Vayikra 7,23), "(Lo socheilu) You shall not eat the forbidden fats of an ox, a sheep and a goat" (which does not prohibit deriving benefit), what is the understanding of the (next) verse, "And the forbidden fat of a Neveilah and of a Tereifah may be utilized for any use"?

אפילו למלאכת גבוה

(b)

Rejection: It is excluding those fats from the tumah that applies to its flesh.

ממשמע שנאמר רק הדם לא תאכלו לאי זה דבר נאמר על הארץ תשפכנו כמים

(c)

Question: If the verse states (Devarim 12,16) "only the blood you shall not eat", what is the understanding of [the end of the verse], "you shall spill on the ground like water"? (Surely it is teaching that one may derive benefit from blood just as one may derive benefit from water?!)

מה המים מכשירין אף הדם יהא מכשיר

(d)

Rejection: (No, rather it teaches) Just as water is machshir (food items to receive tumah), so blood is machshir.

. ממשמע שנאמר לא תאכלו כל נבלה לאי זה דבר נאמר לגר אשר בשעריך תתנה ואכלה

(e)

Question: If the verse states (Devarim 14,21), "You shall not eat any Neveilah (carcass)", what is the understanding of [the next phrase], "to the stranger in your gates you shall give it and he may eat it"? (Surely it is teaching that one may derive benefit from it?!)

בא להודיעך גר תושב אוכל בנבילות

(f)

Rejection: (No, rather) To teach that a 'Ger Toshav' may eat Neveilos.

ממשמע שנאמר ובשר בשדה טריפה לא תאכלו. מה ת"ל לכלב תשליכון אותו

(g)

Question: If the verse states (Shemos 22,30), "You shall not eat the flesh of a Tereifah (animal that was torn apart) in the field", what is the understanding of [the next phrase], "you shall throw it to the dog"? (Surely it is teaching that one may derive benefit from a Tereifah?!)

אותו את משליך לכלב ואין את משליך לכלב חולין שנשחטו בעזרה

(h)

Rejection: (No, rather it teaches) You shall throw it to the dog, but you shall not throw to the dog unconsecrated meat that was slaughtered in the Temple courtyard.

מתניתא מסייע' לדין ומתניתא מסייע' לדין

(i)

Each of the two [R' Elazar and R'Yochanan] have a support from the following Beraisa -

מתניתא מסייע' לר"א לא יאכל חמץ לעשות את המאכיל כאוכל. ואתה אומר לעשות המאכיל כאוכל או אינו אלא לאוסרו בהנייה וכשהוא אומר לא תאכל עליו חמץ. הא למדנו שהוא אסור בהנייה מת"ל לא יאכל חמץ לעשות המאכיל כאוכל ד"ר יאשיה

1.

R' Yashia says "(Shemos 13,3) "Chametz may not be eaten" teaches that the one who feeds others is liable in the same way as the one who eats. Is this the understanding or perhaps it is to prohibit deriving benefit? When the verse says (Devarim 16,3), "You may not eat Chametz upon it", we learn that it is prohibited to derive benefit. If so, what is the understanding of "Chametz may not be eaten"? To teach that the one who feeds is the same as the one who eats." (This is a support for R' Elazar who holds that 'lo sochal' includes a prohibition to derive benefit.)

ר' יצחק אומר אינו צריך. אי מה שרצים קלים עשה בהם את המאכיל כאוכל. חמץ החמור אינו דין שנעשה בו את המאכיל כאוכל. ומה ת"ל לא יאכל חמץ לא בא הכתוב אלא לאוסרו בהנייה בגין כן כתיב לא יאכל הא מלא תאכל לית ש"מ כלום והדא מסייעא לר' יוחנן

2.

R' Yitzchak says, "This derasha is not necessary. If for sheratzim (creeping things) that are lenient (eating them is not punishable with kares), the Torah considers one who feeds them like one who eats them; for Chametz that is stringent (eating them is punishable with kares), the Torah should certainly consider one who feeds them like one who eats them. If so, what is understanding of 'Chametz may not be eaten'? To prohibit deriving benefit". If this is the reason for the Torah stating "Chametz may not be eaten", we do not learn anything from "you may not eat Chametz upon it". This (R' Yitzchak) is a support for R' Yochanan.

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