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|PESACHIM 27 (3 Teves 5781) - Dedicated l'Iluy Nishas Leib ben Meier ha'Kohen Ehrmann, on his 1st Yahrzeit. Sponsored by his nephew, Ze'ev Rosenbaum.|
1. Shmuel explains when we follow the opinion of Rebbi.
2. It is permitted to use the ashes of anything that must be burned except for the ashes of Hekdesh and of an Asheirah tree.
3. One must be careful when removing the ashes of the Mizbe'ach.
4. Rebbi Yehudah reasons that if Nosar (the leftover meat of a Korban) is burned, then Chametz must certainly be burned.
5. The Rabanan explain why this Kal va'Chomer (#4) is invalid.
A BIT MORE
1. We rule according to Rebbi when he argues with another individual, but not when he argues with multiple opinions (or the Chachamim).
2. If a Nochri nullifies the ashes of an Asheirah tree, they may be used (as is the law regarding benefiting from an idol), as opposed to ashes of Hekdesh that may not be used.
3. One must be careful not to drop any ashes along the way, and to place them down gently in an area where they will not scatter (as a result of wind or water, -Me'iri).
4. If there is a commandment to burn Nosar despite the fact that there is no prohibition against seeing the leftover meat, then certainly there should be a commandment to burn Chametz, which does have such a prohibition.
5. This Kal va'Chomer leads to a leniency. According to Rebbi Yehudah, if an individual would have no fuel with which to make a fire to burn his Chametz, then he should not be obligated to destroy his Chametz. However, the Torah clearly requires that one destroy his Chametz before Pesach. Therefore, the Torah's intent is that the Chametz may be destroyed in manners other than burning.
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