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Why does the Rambam (רמב"ם) rule that accepting responsibility for another's chametz makes it subject to the same prohibitions as your own chametz? The shiur develops the Rambam's chiddush that kabbalas achrayus creates a halachic ownership status. This distinguishes between bal yeira'eh (applying to truly owned chametz regardless of location) and bal yimatzei (applying to guarded chametz only in your domain).
This shiur provides a detailed examination of Masechta Pesachim 6a, specifically analyzing the Rambam (רמב"ם)'s position on chametz obligations during Pesach (פסח). Rabbi Zweig explores the fundamental distinction the Rambam makes between chametz that belongs to you versus chametz you are merely watching for others. The discussion centers on the concept of kabbalas achrayus (accepting responsibility) - when one accepts responsibility for another's chametz, it effectively becomes considered as one's own for the purposes of the Torah (תורה)'s prohibitions. The shiur analyzes how this differs from Rashi (רש"י)'s interpretation, where Rashi holds that the exemption of chametz she'lo (chametz belonging to others) applies even when one accepts responsibility, as long as it's in someone else's domain (reshus acheirim). The Rambam, however, maintains that accepting responsibility creates a status of ownership that makes yichul lo bayis (designation of place) ineffective. The discussion delves into the two separate prohibitions regarding chametz: bal yeira'eh (it shall not be seen) and bal yimatzei (it shall not be found). According to the analysis, the Rambam holds that chametz which is truly yours violates bal yeira'eh even when not in your domain, while chametz that you're merely guarding violates bal yimatzei only when in your domain. This leads to an exploration of when mechitza (separation) is required, with various Rishonim disagreeing about whether a physical barrier is necessary for chametz you're watching versus chametz you own. The shiur addresses several difficulties in the Rambam's position, including apparent contradictions in his rulings and the challenge of understanding his source texts. Throughout, Rabbi Zweig demonstrates the complexity of these halachic distinctions and their practical implications for Pesach observance.
Pesachim 6a
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