Siman - Pesachim Daf 45
- איסור ואיסור בזה אחר זה
On Daf 44b it was taught that Rebbe Akiva learns that היתר מצטרף לאיסור applies to nezirus. Rav Ashi said to Rav Kahana that Rebbe Akiva will find a difficulty with what is taught in a Baraisa which brings a passuk that states, מכל אשר יעשה מגפן היין מחרצנים ועד זג לא יאכל – From anything made of the grapevine, from the seeds to the skins, he shall not eat, לימד על איסורי נזיר שמצטרפים זה עם זה – teaches about the items prohibited to a nazir, that they combine with one another to make up the minimum shiur to be chayav. Now if according to Rebbe Akiva איסור והיתר מצרטפין – forbidden and permitted foods combine, as derived from משרת – איסור ואיסור מיבעיא – is it necessary for the Torah to state that the forbidden combines with the forbidden? It must be then that איסור והיתר do not combine in the case of nazir and that is why it was necessary to teach that forbidden foods do combine.
Rav Kahana answered, and said to Rav Ashi, איסור והיתר בבת אחת – The forbidden and permitted foods combine only when they are eaten simultaneously, איסור ואיסור בזה אחר זה – whereas the forbidden food combines with the forbidden food even when they are consumed one after the other.
- בצק שבסדקי עריבה
The next Mishnah states, בצק שבסדקי עריבה – Leavened dough that is lodged in the cracks of a kneading bowl, if there is a kezayis of dough in one place, חייב לבער – one must dispose of it. And if there is not, בטל במיעוטו – it is null due to its smallness. Rav Yehudah said in the name of Shmuel, לא שנו אלא במקום שאין עשויין לחזק – The Mishnah is referring only to where it seals a crack in a place that is not made to hold water, meaning the upper part of the bowl, but where it seals a crack in a place that is made to hold water, meaning the base of the bowl, one is not obligated to dispose of it even though it is the size of a kezayis. Rashi explains that it is butel to the bowl and is considered like a piece of wood. This implies that when the dough is less than a kezayis, one is not chayav to dispose of it even when it is not in a place that is needed to hold water.
There are those that teach that what Rav Yehudah said in the name of Shmuel was referring to the latter part of the Mishnah, which taught that if it is less than a kezayis it is butel due to its smallness. Rav Yehudah said in the name of Shmuel that this is only where it is in a crack made to hold water, but at the top of bowl one is obligated to dispose of it even when it is less than a kezayis. This implies that a kezayis, even when it is in a place to seal a crack made to hold water, must be disposed of.
- פת שעיפשה
It was taught in a Baraisa, הפת שעיפשה – A loaf that has become moldy, ונפסלה מלאכול לאדם והכלב יכול לאולכה – and has become inedible to a person, but a dog is still able to eat it, as it has not spoiled completely, מטמאה טומאת אוכלין בכביצה – is subject to tumah as food the size of a kebeitzah , ונשרפת עם הטמאה בפסח - and if it is terumah, it may be burned, even though it is tahor, together with food which is tamei, on Erev Pesach. Rashi explains that as long as a dog can eat it, it does not lose its status of food, and even Rebbe Yose on Daf 14, who holds that one cannot burn tahor terumah with tamei terumah would agree here that since it is not fit for humans, one can burn it with the tamei. In the name of Rebbe Nassan, however, they said, אינה מטמאה – it is not subject to tumah as food. He holds that food not fit for human consumption does not become tamei.
