Nazir - Daf 36
- Zeiri: היתר מצטרף לאיסור also applies to שאור בבל תקטירו
Zeiri argues with Rebbe Yochanan who holds that היתר מצטרף לאיסור only applies to the prohibitions of a nazir and says: אף שאור בבל תקטירו – The law ofהיתר מצטרף לאיסור applies even to leaven, regarding the prohibition of “do not burn leaven on the מזבח.” One who burns half a kezayis of chametz with half a kezayis of matzah on the מזבח, would be liable to malkos. The Gemara notes that this is based on the opinion of Rebbe Elazar, who darshens an extra term to teach this law. If so, it follows that he should also say היתר מצטרף לאיסור regarding eating chametz (which has the same extra term). The Gemara agrees and says the reason that Zeiri specifically mentioned the prohibition of burning chametz on the מזבח was to teach that אין הקטרה פחות מכזית – there is no burning on the מזבח less than a kezayis. This disagrees with Abaye’s position that there is no minimum shiur for burning on the מזבח and burning any amount of chametz there would incur malkos (making היתר מצטרף לאיסור irrelevant).
- היתר מצטרף לאיסור by תרומה: garlic and oil in a porridge
A Mishnah teaches that if a porridge made primarily of chullin grain, which also contained garlic and oil of terumah, was touched by a tevul yom (whose residual tumah only disqualifies terumah), לא פסל אלא מקום מגעו – he only disqualifies the place he touched. Rebbe Yochanan explained the reason it is disqualified (and we do not say that the terumah is nullified by the majority of chullin): הואיל וזר לוקה עליה בכזית – Because a non-Kohen receives malkos for eating a kezayis of it. Abaye assumed that although most of it was chullin, and he ate far less than a kezayis of terumah, he gets malkos because היתר מצטרף לאיסור applies to terumah, and the chullin combines with the terumah to comprise a shiur. This contradicts Rebbe Yochanan’s own statement that היתר מצטרף לאיסור applies only to nazir!? Rav Dimi answered that he would eat a kezayis of terumah: דאיכא כזית בכדי אכילת פרס – there is a kezayis [of terumah] present in the amount of time required to eat a peras of the porridge (meaning half a loaf’s volume). The small amounts of terumah eaten over this period of time combine to make up a kezayis.
- No one would eat a kezayis of chametz in Kutach HaBavli בכדי אכילת פרס to be chayav malkos
Rav Dimi said that one receives malkos for consuming a kezayis within a span of אכילת פרס, which means the principle is d’Oraysa. Abaye challenged him: Why do the Rabbonon exempt someone who ate Babylonian kutach (a dip which contained chametz) from malkos, and we do not say he is liable for eating a kezayis of chametz within the span of אכילת פרס of eating the dip. Rav Dimi answered:הנח לכותח הבבלי, דליכא כזית בכדי אכילת פרס – Leave Babylonian kutach aside, for there is no kezayis [of chametz] eaten within an אכילת פרס. אי דקא שריף ליה מישרף – If he swallows it (i.e., he eats it as is, instead of as a dip), בטלה דעתו אצל כל אדם – his mentality is meaningless regarding all people. [Rishonim dispute if this means he would be exempt because it is not considered normal eating, or that the Rabbonon would not discuss such an unusual case]. אי מישטר קא שטר – If he dips in it, לא משכחת כזית בכדי אכילת פרס – there will not be a kezayis [of chametz] eaten within an אכילת פרס at that rate. Abaye poses two more challenges, but they are deflected.
