ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 29
(a) The author of our Mishnah, which permits the Chametz of a non-Jew after
Pesach, does not appear to be ...
1. ... Rebbi Yehudah - who forbids *all* Chametz be'Hana'ah after Pesach
(mi'd'Oraysa), even that of a non-Jew.
(b) Rav Acha bar Ya'akov, who establishes our Mishnah like Rebbi Yehudah -
maintains that it is only the Chametz of a Jew that is Asur be'Hana'ah after
Pesach, but that of a non-Jew cannot possibly be forbidden, since in his
opinion, Chametz of a non-Jew may even be *eaten on* Pesach, in which case,
it can hardly be *Asur be'Hana'ah after* Pesach?
2. ... Rebbi Shimon - who permits even the Chametz of a Jew after Pesach.
3. ... Rebbi Yossi Hagelili - who permits even Chametz *during* Pesach
be'Hana'ah, and certainly Chametz after Pesach.
(c) According to Rav Acha bar Ya'akov, we learn the 'Se'or' of Achilah from
the 'Se'or' of Re'iyah, that just as the Chametz of a non-Jewmay be seen, so
too, may it be eaten.
(a) Rava establishes our Mishnah like Rebbi Shimon - because Rebbi Shimon
permits deriving benefit from Chametz after Pesach mi'd'Oraysa, but not
(b) According to Rava, what the Mishnah means when it forbids the Chametz of
a Jew after Pesach, because of "Lo Yera'eh Lecha Se'or" - is that the reason
that the Chachamim penalized the Chametz of a Jew after Pesach is because he
had transgressed the La'av of "Lo Yera'eh Lecha Se'or".
(c) Rav Acha bar Ya'akov explains that 'Mishum she'Ne'emar "Lo Yera'eh Lecha
Se'or" ' - refers to the Reisha, 'Chametz shel Nochri she'Avar Alav
ha'Pesach, Mutar be'Hana'ah', because of the Pasuk "Lo Yera'eh Lecha Se'or",
from which we learn that Chametz of a gentile may be seen, and we then learn
Se'or of Achilah from Se'or of Re'iyah'.
(d) Someone who eats Chametz of a gentile after Pesach according to Rebbi
Yehudah, will receive Malkos according to Rava (who does *not* learn Se'or
of Achilah from that of Re'iyah; whereas according to Rav Acha bar Ya'akov
(who *does*) he will be Patur.
(a) According to Rebbi Yehudah, who holds that Chametz is forbidden
be'Hana'ah even *after* Pesach, Chametz has no value on Pesach, nor does it
have any monetary value for after Pesach, which is why the Yesh Omrim hold
(b) The above Sevara is all very well by Chulin, but Kodshim are not subject
to the Isur of Bal Yera'eh and Bal Yimatzei on Pesach - and if Rav Acha
still learns Se'or of Achilah from Se'or of Yera'eh, then he ought to permit
Hekdesh ba'Achilah, and why is he not Mo'el. So we must conclude that he
(c) Rebbi Yochanan establishes the Yesh Omrim like Rebbi Nechunyah ben
Hakanah, who says that if Reuven sets fire to Shimon's haystack on Yom-
Kipur, he is Patur from paying - because even though the punishment for
transgressing Yom-Kipur is Kares (which is only at the Hands of Hashem, and
not of Beis-Din), he is nevertheless Patur from paying. Similarly, someone
who eats Chametz of Hekdesh on Pesach is Chayav Kares, and is therefore
Patur from paying Hekdesh, and whoever does not pay the principle, is not
Chayav to pay the extra fifth either.
(d) 'ha'Ochel Chametz shel Hekdesh be'Mo'ed, Mo'el' speaks when he was
Shogeg on the Hekdesh (which explains why Me'ilah is applicable), but Meizid
on the Chametz (which explains why Rebbi Nechunyah ben Hakanah exempts him
(a) According to Rav Acha bar Rava in Rav Yosef, the Tana Kama says 'Mo'el'
- because he holds Davar ha'Gorem le'Mamon, ke'Mamon Dami (meaning that,
since, after Pesach, he could still have fulfilled his obligation with the
Chametz, even though, on Pesasch, it had no intrinsic value, it is still
(b) Rav Ashi explains that both Tana'im hold that one cannot redeem Kodshim
to feed one's dogs, and that even something which will eventually spare a
monetary loss, is not called money. The reason that the Tana Kama renders
him Mo'el - is because he holds like Rebbi Yossi Hagelili, who permits
Chametz be'Hana'ah on Pesach.
(a) If Rav (who forbide Chametz that fell into other food whether it is
be'Mino or she'Lo be'Mino') is speaking when sufficient food fell in to add
taste - then why does he say that *after* Pesach, it is only be'Mino which
becomes forbidden , but not be'she'Eino Mino? Why should that not also be
forbidden? Consequently, Rav can only be speaking when only a Mashehu fell
(b) Rav forbids even Chametz which fell into she'Lo be'Mino be'Mashehu (and
which is normally Batel), because of when it fell into be'Mino, due to the
stringency of Chametz which is Chayav Kares.
(c) Rav is more stringent by Chametz than he is by Chelev and blood -
because one tends to be wary of Chelev and blood, which is not the case by
Chametz, which is Mutar all the year round.
(a) Shmuel says ...
Rebbi Yochanan holds like Rav with regard to Chametz that fell into food
*on* Pesach, but like Shmuel if it fell in *after* Pesach.
1. ... 'Chametz bi'Zemano be'Mino Asur, she'Lo be'Mino, Mutar'.
(b) Shmuel is lenient ...
2. ... 'she'Lo bi'Zemano, Bein be'Mino, Bein she'Lo be'Mino, Mutar'.
1. ... on Pesach - because he does not decree she'Lo be'Mino because of
2. ... after Pesach - because he holds like Rebbi Shimon, who permits
Chametz after Pesach.