web analytics
May 27, 2015 / 9 Sivan, 5775
At a Glance
Judaism
Sponsored Post


Daf Yomi

Daf-Yomi-logo

Spoiled Rotten?
‘A Loaf Went Moldy And…Unfit For Human Consumption’
(Pesachim 45b)

The Gemara cites two baraisos which state that one is obligated to dispose of one’s bread before Pesach even if it is moldy. The first baraisa explains that moldy bread may not be kept on Pesach because it is capable of leavening other breads (and therefore has significance). The second baraisa states that one is only obligated to dispose of moldy bread if it is fit for animal consumption. However, if it has spoiled to the extent that even a dog won’t eat it, it is rendered insignificant and as such may be kept in one’s house over Pesach (for it is considered as mere dust).

Some Redeeming Value

The Ran (ad loc.) cites R. Shimon (Avoda Zara 67b), who derives from a pasuk that forbidden foods unfit for human consumption are not forbidden by the Torah. In light of this, the Ran asks why the baraisa requires one to dispose of spoiled bread which is unfit for human consumption.

The Ran answers that moldy bread is more significant than other rotting foods because it can be used as a leavening agent for dough, as the first baraisa states. (The Ran supports this logic with a Gemara [Betzah 7b] that seems to say that the reason the Torah forbids eating se’or [sourdough] on Pesach is because it is used as a leavening agent and is therefore significant despite being inedible.)

A Leavening Agent?

Rabad (to Rambam, Hilchos Chametz U’Matzah 1:2) has another approach. He says that the baraisa is not referring to an ordinary loaf of bread but rather to a block of se’or. The baraisa teaches that se’or must be disposed of even if it is unfit for a dog because of its significance as a leavening agent. (We find similarly in a Tosefta to the first chapter of Tractate Betzah: When is it referred to as se’or? When it is unfit for consumption by a dog.)

The second baraisa, says Rabad, teaches that ordinary bread must be disposed of if it is spoiled and unfit for human consumption. However, in contrast to se’or, moldy bread must at least be fit for animal consumption (since it does not have the significance of a leavening agent). Rabad evidently does not consider ordinary bread to be a leavening agent, as does the Ran.

Forbidden Foods?

The Minchas Baruch (siman 35) comments that Rabad seemingly does not rule in accordance with R. Shimon (cited by the Ran above), for he prohibits moldy chametz which is unfit for human consumption (even though it is not a leavening agent). Apparently, he holds that all forbidden foods remain prohibited, even if they are rotting and unfit for human consumption.

Alternatively, the Gaon Rav Chaim Ozer Grodzinski (Achiezer vol. 3, 5:2) explains that Rabad actually does follow R. Shimon’s ruling and permits forbidden foods which have spoiled and are unfit for human consumption. However, the issur of owning chametzbal yera’eh – is an exception and applies even to spoiled food because it is not an issur that relates only to foods that are prohibited to be eaten.

About the Author: RABBI YAAKOV KLASS, rav of Congregation K’hal Bnei Matisyahu in Flatbush, Brooklyn, is Torah Editor of The Jewish Press. He can be contacted at yklass@jewishpress.com. RABBI GERSHON TANNENBAUM, rav of Congregation Bnai Israel of Linden Heights, Boro Park, Brooklyn, is the Director of Igud HaRabbanim – The Rabbinical Alliance of America.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

One Response to “Daf Yomi”

  1. Tim Upham says:

    When praying for the success of the Israeli-Palestinian peace negotiations, put on the tefillin, and recite Deuteronomy 6:6,8:

    And these words that I command you today shall be upon your heart. And you shall bind them as a sign upon your arm.

Comments are closed.

Current Top Story
Ayelet Shaked
The Dangerous Ms. Shaked
Latest Judaism Stories
Leff-052215

There is a great debate as to whether this story actually took place or is simply a metaphor, a prophetic vision shown to Hoshea by Hashem.

Staum-052215

Every person is presented with moments when he/she must make difficult decisions about how to proceed.

Torat-Hakehillah-logo-NEW

One does not necessarily share the opinions of one’s brother. One may disapprove of his actions, values, and/or beliefs. However, with brothers there is a bond of love and caring that transcends all differences.

Torah

This Shavuot let’s give G-d a gift too: Let’s make this year different by doing just 1 more mitzvah

Question: Should we wash our hands in the bathroom with soap and water, or by pouring water from a vessel with handles three times, alternating hands? I have heard it said that a vessel is used only in the morning upon awakening. What are the rules pertaining to young children? What is the protocol if […]

God and the divine origin of His Torah are facts even though we do not fully comprehend them.

So if we basically live the same life, why should he get eternal reward and not me?”

The question is: What about pidyon haben? Can one give the five sela’im required for pidyon haben to a kohen’s daughter?

In Parshas Pinchas the Torah introduces the Mussaf for Shavuos by describing it as Yom HaBikurim when we bring the new offering.

Rachel was thrown by the sight and began to caringly think whom this person might be.

The desert, with its unearthly silence & emptiness, is the condition in which the Word can be heard

The census focused on the individual, proving each is created as irreplaceable, unique images of God

Jewish survival in a dysfunctional world requires women assuming the role Hashem gave them at Sinai

The Honor Of Reading The Kesubah
‘Witnesses Sign Only After Reading…’
(Kesubos 109a)

Why does the Torah use two different words for “to count,” and what does each indicate?

From Bemidbar on and in Nevi’im, the nation is viewed primarily by its component parts, the tribes

More Articles from Rabbi Yaakov Klass and Rabbi Gershon Tannenbaum
Daf-Yomi-logo

The Honor Of Reading The Kesubah
‘Witnesses Sign Only After Reading…’
(Kesubos 109a)

Daf-Yomi-logo

Twice Promised
“Such And Such [I Give My Son]…”
(Kesubos 102b)

Seller’s Remorse
‘He Sold Because He Ostensibly Needed The Funds’
(Ketubbot 97a)

The Debt Lives On
‘The Orphans’ Mitzvah To Repay Their Father’s Debts’
(Ketubot 91b)

Ramifications Of A Printers Error
‘The Note Holder’s Burden of Proof’
(Kesubos 83b)

Oh My, It’s Copper!
‘…And One Who Is A Coppersmith’
(Kethubboth 77a)

The Heiress?
‘Determining The Daughter’s Status’
(Kesubos 68b-69a)

A Woman Of Valor
‘Would That He Listen To Me…’
(Kesubos 63a)

Printed from: http://www.jewishpress.com/judaism/halacha-hashkafa/daf-yomi-88/2013/08/01/

Scan this QR code to visit this page online: