Mishnah P'sachim 3:1 and Peirush Rashi There

Here is the text of the Mishnah

מסכת פסחים פרק ג   ג,א  אלו עוברין בפסח--כותח הבבלי, ושכר המדי, וחומץ האדומי, וזיתוס המצרי, וזימא של צבעין, ועמילן של טבחים, וקולן של סופרים ; רבי אליעזר אומר, אף טיפולי נשים.  זה הכלל--כל שהוא מין דגן, הרי זה עובר בפסח; הרי אלו באזהרה, ואין בהן משום כרת.

My original Problem:

See the G'mara on this mishnah daf 42b beginning "Harei elu b'azharah" When learning the G'mara above - a light went on and I suddenly realized I had not yet fully grasped the Mishnah at the beginning of the Perek.  So, I went back - Lo and Behold - Rashi subtly makes a comment which makes the Mishnah mysterious to me.

In the reisha - Rashi asserts that the concern is Bal Yeira'eh and Bal Yimatzeh.  Thus "kareit" is not applicable

While In the Seifa during the Zeh hakklall, Rashi SHIFTS to "im ochlan"
Ostensibly because the klal deals with Kareis - which is not shayyach to bal eiraeh etc.

The idea that a zeh hakklal that is summarizing a Mishnah and  is dealing with a completely different LAV strikes me as mysterious.  It suggests that the Seifa [as per Rashi] is really as non-sequitor to the Reisha and dealing with a slightly different issue connected to Kareis

OK - after 3 sessions with my Havruta we finally had a "breakthrough" and hammered out p'shat in this Mishnah.

Here are some prep Questions:

1. What does Elu Ovrin mean?
2. How do we parse The Zeh Hakllal?
3.  What Lav Normally does have Kareis that does NOT have Kareis Here

Originaly I struggled with this Mishnah as Per Rashi because I assumed one continuous text
Rashi and Rambam assume Elu Ovrin is "on these one trnasgresses "Bal Yeira'eh and Bal Yimatzei" [BY BY]

And Zeh Haklal refers to EATING Hametz al y'dei Taaroves OR Hametz Nuqsheh.. To me this was problematic. the summary is summarizing a DIFFERENT point from the Reisha.

Namley
Reisha BY BY
Seifa Achila of Non-kareis

Lich'ora Making the Zeh Haklall a NON-SEQUITUR

Rabbeinu Tam [RT] - as Artscroll explains him - resolves this entire conflict while mainiaining a unified Mishnah. He does that by translating Ovrin as transgressing EATING.   Thus the Reisha and the Seifa are congruent in that they BOTH deal with eating Hametz that is NOT Hayyav Karies - I.E. Either a taaroves or Noqsheh

My Havruta finally came up with the definitive read of the Mishnah as per Rashi- Rambam etc. Who claim that the Reisha is about transgressing BY BY

That is that the Zeh Haklal is STILL really dealing with the Reisha's case

Rather the shift to achilah begins LATER with an independent statement of "Harei elu b'azharah..."  Only THEN is there a shift. Thus, the zeh haklal including Zeh Over is still addressing BY BY.

There is a hint that the Harei begins a new thought in that the ein mishpat has a superscript "Teis" [9] there indicating that this clause starts a brand new P'saq

So here is the Mishnah Reformatted

מסכת פסחים פרק ג   ג,א

  אלו עוברין בפסח--כותח הבבלי, ושכר המדי, וחומץ האדומי, וזיתוס המצרי, וזימא של צבעין, ועמילן של טבחים, וקולן של סופרים; רבי אליעזר אומר, אף טיפולי נשים.  זה הכלל--כל שהוא מין דגן, הרי זה עובר בפסח;

 הרי אלו באזהרה, ואין בהן משום כרת

Now the Zeh Hakklal IS Congruent with the Reisha and the switch to Achilah takes place AFTER the "Zeh Hakklal"!

Shalom<

RRW