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Text Excerpt
חזר רבי יהודה ודנו דין אחר: נותר ישנו ב״בל תותירו״, וחמץ ב״בל תותירו״. מה נותר בשריפה — אף חמץ בשריפה.
Then R' Yehuda presented a different logical derivation: The prohibition against eating and deriving benefit from leftover sacrificial meat is clearly included in the prohibition of: And you should not leave over. And leavened bread is also included, in a sense, in the prohibition of: And you should not leave over, as once the time it may be eaten expires, one violates the prohibitions of: It should not be seen, and: It should not be found, by owning it. Just as leftover sacrificial meat is subject to burning, so too, leavened bread is subject to burning.
אמרו לו: אשם תלוי וחטאת העוף הבא על הספק לדבריך יוכיחו, שהן ב״בל תותירו״. שאנו אומרים בשריפה, ואתה אומר בקבורה! שתק רבי יהודה.
They said to him: According to your opinion, an uncertain guilt-offering and a bird sacrificed as a sin-offering in a case of doubt will prove that this comparison is not valid, as they are also included in the prohibition of: And you should not leave over, since these offerings are prohibited after the time in which they may be eaten has expired. As we say that they are subject to burning, but you say that an uncertain guilt-offering is subject to burial. R' Yehuda was silent, as he had no response.
אמר רב יוסף, היינו דאמרי אינשי: כפא דחטא נגרא — בגווה נשרוף חרדלא.
Rav Yosef said: This is as people say: In the spoon that the carpenter made, the mustard will burn his palate. In other words, one can be harmed by his own actions. Similarly, in this case the strongest proof against R' Yehuda’s opinion is the one based on R' Yehuda’s own statement.
(אמר אביי:) סדנא בסדני יתיב — מדויל ידיה משתלים.
Abaye said another folk expression: He who made the stocks [saddana] should sit in the stocks; he is repaid through his own handiwork.