‫בס''ד‬
‫פרשת חיי שרה תשע''ז‬
'‫מראה מקומות לביצה דף ז‬
‫ע''י ר' יצחק גוטרמן שליט''א‬
1. The ‫ גמרא‬mentions that both ‫ ב"ש וב"ה‬agree to the ‫ שיעור‬of ‫ אכילה‬of ‫ חמץ‬on ‫ּפסח‬. They only disagree about
the ‫ שיעור‬of ‫בל יראה‬. There is “‫ ”ש''ס מחלוקת‬as to whether there is a concept of ‫ חצי שיעור‬by ‫ איסורים‬that are
unrelated to eating such as ‫בל יראה‬. See the ‫ שאגת אריה סימן ּפ"א‬who says that the ‫ איסור‬of ‫ חצי שיעור‬only
applies to ‫איסורי אכילה‬. His proof is from our ‫ !גמרא‬If ‫ חצי שיעור‬is ‫ אסור‬by ‫בל יראה‬, then there is no ‫נפקא מינה‬
between ‫ב"ש וב"ה‬. Normally, the difference as to whether something is fully ‫ אסור‬or just an ‫ איסור‬of ‫חצי שיעור‬
is the ‫חיוב מלקות‬. Since there is no ‫ חיוב מלקות‬for violating ‫( בל יראה‬it’s a ‫)לאו שאין בו מעשה‬, there would be no
practical difference what the ‫ שיעור‬of‫ בל יראה‬is. It must, therefore, be that ‫ חצי שיעור‬only applies to ‫איסורי‬
‫אכילה‬. The ‫’שאגת אריה‬s explanation is as follows: ‫ חצי שיעור‬needs to be ‫חזי לאצטרופי‬. When one eats a half‫ כזית‬and then eats a second half-‫כזית‬, one is ‫ חייב‬through adding the two halves together. By contrast, when
one has a half-‫ כזית‬of ‫ חמץ‬in the house and then a day later adds a second half-‫ כזית‬of ‫חמץ‬, the half-‫ כזית‬that
sat around yesterday is not part of today’s ‫ איסור‬at all. The ‫ איסור‬is only ‫ מכאן ולהבא‬and not ‫למפרע‬. As such,
this is not considered ‫חזי לאצטרופי‬. See the '‫א‬,'‫ ּפמ"ג או''ח סימן תמ''ב ס''ק א‬who says that our ‫ גמרא‬is not a
proof since the ‫ נ"מ‬would be ‫חמץ שעבר עליו הּפסח‬. The ‫ קנס‬of‫ חמץ שעבר עליו הּפסח‬only applies if you were
actually ‫ עובר‬on ‫בל יראה‬. Therefore, less than the ‫ שיעור‬would not have a ‫קנס‬. See also the ‫דגול מרבבה או"ח‬
‫ סימן תמ"ב ס"ז‬who says ‫ חצי שיעור‬by ‫ שאר איסורים‬is only ‫דרבנן‬.
2. The ‫ גמרא‬says that an egg which ‫ יצא רובו‬before ‫ יו"ט‬is permitted on ‫ יו"ט‬according to at least ‫רבי יוחנן‬, and
possibly ‫ רב‬as well. The ‫ גמרא‬also says that if one checked a chicken coop during the day of ‫ערב יו"ט‬, even if
they checked it super well, and then found an egg by night, we can assume that the egg came out most of the
way the day before and is therefore permissible on ‫יו"ט‬. Surprisingly, the ‫ רמב"ם‬does not quote either ‫הלכה‬.
See the ‫ צל"ח‬who offers a fascinating approach. He says that the ‫ רמב"ם‬paskened like the version of our ‫גמרא‬
that had ‫ רב‬and ‫ רבי יוחנן‬disagreeing about these points. Even though we normally pasken like ‫( רבי יוחנן‬as the
‫ גמרא‬mentioned earlier), here the ‫ רמב"ם‬paskened like ‫ רב‬since this ‫ מחלוקת‬is really ‫ לשיטתם‬by the ‫איסור ביצה‬
‫שנולדה‬. ‫ רבי יוחנן‬holds it is ‫אסור משום משקין שזבו‬. As such, if it came out most of the way, we say ‫ רובו ככולו‬like
in all of ‫ש''ס‬. ‫רב‬, however, said that it was due to ‫הכנה דרבה‬. As such, until the egg is actually fully born, it isn’t
finished (it tastes different, and can’t hatch). Therefore, ‫ רוב‬won’t help and it is still ‫אסור‬. According to the
version of the ‫ גמרא‬that ‫ רב‬agreed to ‫ רבי יוחנן‬about the ‫ היתר‬of ‫יצאה רובו‬, we would need to say that since it is
a ‫ לא גזרו בה רבנן‬,‫מילתא דלא שכיחא‬.
3. The ‫ גמרא‬tells us that chickens never give birth at night. There is a fascinating discussion about a chicken that
gave birth during ‫בין השמשות‬. Since it is impossible for a chicken to give birth at night, a chicken that gave birth
during ‫ בין השמשות‬should be a proof that that time is ‫ ודאי יום‬and not a ‫ספק‬. See the ‫ עיקרי הד"ט סימן י"א‬who
quotes a ‫ תשובה‬about fruit that fell off a tree during ‫ בין השמשות‬at the exact time a chicken laid an egg, and
that Rav who wrote the ‫ תשובה‬allowed the fruit to be eaten based on the fact that the chicken laid an egg at
that exact time which proves it must be daytime. The ‫ עיקרי הד"ט‬himself said he would not rely on this if it was
relevant to an ‫ איסור דאורייתא‬since even though chickens don’t give birth at night, they possibly give birth at
twilight.
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