Mesorat%20hashas for Sanhedrin 48:22

וכי תימא פליגי רבנן עליה דר' יהודה והא"ר יהושע בן לוי כל מקום שא"ר יהודה

R. Shesheth said: Such cases do not come under the category ofAsmakta;<span class="x" onmousemove="('comment',' His definition of Asmakta is illustrated in B.B. 168a: If, for instance, A paid a fraction of his debt on a note to B, and told him to deposit the note with C, adding that if he did not pay the note by a certain date, C should return the note to B who would then collect the amount in full; and if on the due date A did not pay, R. Judah says that B may collect only the amount which was not paid, and not its full value, because A's promise is not valid, seeing that at the time he made it, he assumed that failure to pay would not occur. But in the case under consideration, where it is a game of chance, the odds in either case are equal, and A's intent to pay must be taken seriously. Consequently, the gain cannot be considered as a form of robbery. ');">²⁰</span> but the reason is thatthey [sc. dice players] are not concerned with the generalwelfare.<span class="x" onmousemove="('comment',' I.e., they do not contribute to the stability of civilised society. ');">²¹</span> Wherein do they differ?— If he [the gambler] acquired anothertrade.<span class="x" onmousemove="('comment',' When, according to R. Shesheth, he should not be disqualified. ');">²²</span> Welearnt:<span class="x" onmousemove="('comment',' [So Ms.M. introducing a refutation of Rami b. Hama. Cur. edd. read, 'and we learnt'.] ');">²³</span> R. JUDAH SAID: WHEN IS THISSO? — IF THEY HAVE NO OTHER OCCUPATION BUT THIS. BUT IF THEY HAVE OTHERMEANS OF LIVELIHOOD, THEY ARE ELIGIBLE. This proves that the ruling of theMishnah is for the sake of the welfare, of humanity, which refutes Rami b.Hama.<span class="x" onmousemove="('comment',' Since he holds that the reason for their disqualification is Asmakta, irrespective of whether they have another trade or not. ');">²⁴</span> And should you answer, TheRabbis dispute R. Judah'sopinion:<span class="x" onmousemove="('comment',' In which case his argument agrees with that of the Rabbis, representing the anonymous opinion cited first in the Mishnah. ');">²⁵</span> did not R. Joshua b. Levisay, Wherever R. Judah observes,

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