Shabbat 193:1

ואלא הא גמר גזירה שוה ג"ש לא גמר אלא מהיכא הוה (במדבר יד, מד) מויעפילו הוה

But surely he learns a <i>gezerah shawah</i>?<span class="x" onmousemove="('comment',' v. Glos. That which is so derived is regarded as explicitly stated. ');">¹</span> — He did not learn the <i>gezerah shawah</i>.<span class="x" onmousemove="('comment',' Rashi: R. Judah b. Bathyra did not receive this gezerah shawah on tradition from his teachers, and no analogy by gezerah shawah can be employed unless sanctioned by tradition. 'Aruch: R. Akiba did not learn it from his teachers, but inferred it himself. ');">²</span>

כיוצא בדבר אתה אומר (במדבר יב, ט) ויחר אף ה' בם וילך מלמד שאף אהרן נצטרע דברי רבי עקיבא אמר לו רבי יהודה בן בתירא עקיבא בין כך ובין כך אתה עתיד ליתן את הדין אם כדבריך התורה כסתו ואתה מגלה אותו ואם לאו אתה מוציא לעז על אותו צדיק

Then of which [sinners] was he?<span class="x" onmousemove="('comment',' On the view of R. Judah b. Bathyra. For it is stated, but he died in his own sin, ibid. ');">³</span> — Of those who 'presumed [to go up to the top of the mountain].'<span class="x" onmousemove="('comment',' Ibid. XIV, 44. ');">⁴</span>

ואלא הכתיב בם ההוא בנזיפה בעלמא תניא כמאן דאמר אף אהרן נצטרע דכתיב (במדבר יב, י) ויפן אהרן אל מרים והנה מצורעת תנא שפנה מצרעתו

Similarly you read, and the anger of the Lord was kindled against them; and he departed:<span class="x" onmousemove="('comment',' Ibid. Xli, 9 q.v. ');">⁵</span> this teaches that Aaron too became leprous: this is R. Akiba's view. Said R. Judah b. Bathyra to him, 'Akiba! in either case you will have to give an account: if you are right, the Torah shielded him, while you disclose him; and if not, you cast a stigma upon a righteous man.' But it is written, 'against them'?<span class="x" onmousemove="('comment',' The plural definitely includes Aaron. ');">⁶</span>

אמר ריש לקיש החושד בכשרים לוקה בגופו דכתיב (שמות ד, א) והן לא יאמינו לי וגו' וגליא קמי קוב"ה דמהימני ישראל אמר לו הן מאמינים בני מאמינים ואתה אין סופך להאמין

That was merely with a rebuke. It was taught in accordance with the view that Aaron too became leprous. For it is written, And Aaron turned [wa-yifen] to Miriam, and behold, she was leprous:<span class="x" onmousemove="('comment',' Num. XXVII. 10. ');">⁷</span> [and] it was taught: [That means] that he became free [panah] from his leprosy.<span class="x" onmousemove="('comment',' 'he turned' is understood to mean, he turned away from, i.e., he was freed. ');">⁸</span>

הן מאמינים דכתיב (שמות ד, לא) ויאמן העם בני מאמינים (בראשית טו, ו) והאמין בי"י אתה אין סופך להאמין שנאמר (במדבר כ, יב) יען לא האמנתם בי וגו' ממאי דלקה דכתיב (שמות ד, ו) ויאמר ה' לו עוד הבא נא ידך בחיקך וגו':

Resh Lakish said: He who entertains a suspicion against innocent<span class="x" onmousemove="('comment',' Lit., worthy'. ');">⁹</span> men is bodily afflicted, for it is written, [And Moses&nbsp;… said,] But, behold, they will not believe me;<span class="x" onmousemove="('comment',' Ex. IV, 1. ');">¹⁰</span>

אמר רבא ואיתימא רבי יוסי בר' חנינא מדה טובה ממהרת לבא ממדת פורענות דאילו במדת פורענות כתיב (שמות ד, ו) ויוציאה והנה ידו מצורעת כשלג ואילו במדה טובה כתיב ויוציאה מחיקו והנה שבה כבשרו מחיקו הוא דשבה כבשרו

but it was known<span class="x" onmousemove="('comment',' Lit., 'revealed'. ');">¹¹</span> to the Holy One, blessed be he, that Israel would believe. Said He to him: They are believers, [and] the descendants of believers, whereas thou wilt ultimately disbelieve. They are believers, as it is written, and the people believed;<span class="x" onmousemove="('comment',' Ibid. 31. ');">¹²</span>

(שמות ז, יב) ויבלע מטה אהרן את מטותם א"ר אלעזר נס בתוך נס:

the descendants of believers: and he [Abraham] believed in the Lord.<span class="x" onmousemove="('comment',' Gen. XV, 6. ');">¹³</span> Thou wilt ultimately disbelieve, as it is said, [And the Lord said unto Moses and Aaron,] Because ye believed not in me.<span class="x" onmousemove="('comment',' Num. XX, 12. ');">¹⁴</span>

מרה"י לרה"י כו':

Whence [is it learnt] that he was smitten? — Because it is written, And the Lord said furthermore unto him, Put now thine hand into thy bosom, etc.<span class="x" onmousemove="('comment',' Ex. IV, 6; he was smitten with leprosy, Ibid. ');">¹⁵</span> Raba-others state, R. Jose b. R. Hanina-said: The dispensation of good comes more quickly than that of punishment [evil]. For in reference to the dispensation of punishment it is written, until he took it out, and behold, his hand was leprous, as white as snow;<span class="x" onmousemove="('comment',' It became leprous only when he took it out. ');">¹⁶</span>

בעי רבה למטה מעשרה פליגי ובהא פליגי דמ"ס אמרינן קלוטה כמה שהונחה ומר סבר לא אמרינן קלוטה כמה שהונחה אבל למעלה מעשרה דברי הכל פטור ולא ילפינן זורק ממושיט

whereas in reference to the dispensation of good it is written, and he took it out of his bosom, and behold, it was turned again as his other flesh:<span class="x" onmousemove="('comment',' Ibid. 7. ');">¹⁷</span> from his very bosom,<span class="x" onmousemove="('comment',' I.e., before It was fully withdrawn. ');">¹⁸</span>

או דילמא למעלה מעשרה פליגי ובהא פליגי דמר סבר ילפינן זורק ממושיט ומר סבר לא ילפינן זורק ממושיט אבל למטה מי' דברי הכל חייב מאי טעמא קלוטה כמה שהונחה דמיא

it had turned again as his other flesh. But Aaron's rod swallowed up their rods:<span class="x" onmousemove="('comment',' Ibid. VII, 12. ');">¹⁹</span>

אמר רב יוסף הא מילתא איבעיא ליה לרב חסדא ופשטה ניהליה רב המנונא מהא מרה"י לרה"י ועובר ברשות הרבים עצמה ר' עקיבא מחייב וחכמים פוטרים מדקאמר ברשות הרבים עצמה פשיטא למטה מעשרה פליגי

R. Eleazar observed, It was a double miracle.<span class="x" onmousemove="('comment',' Lit., 'a miracle within a miracle'. It first became a rod again, and as a rod it swallowed up their serpents. ');">²⁰</span> FROM ONE PRIVATE DOMAIN TO ANOTHER, etc. Rabbah asked: Do they disagree when it is below ten, and they differ in this: R. Akiba holds, An object caught up is at rest; while the Rabbis hold that it is not as at rest; but above ten all agree that he is not liable, for we do not learn throwing from reaching across. Or perhaps they disagree when it is above ten, and they differ in this: R. Akiba holds, We learn throwing from reaching across; while the Rabbis hold, We do not learn throwing from reaching across; but below ten, all agree that he is culpable. What is the reason? An object caught up is as at rest?<span class="x" onmousemove="('comment',' v, supra 4b for notes. ');">²¹</span>

ובמאי אילימא במעביר למטה מעשרה הוא דמחייב למעלה מי' לא מחייב והאמר ר' אלעזר המוציא משוי למעלה מעשרה חייב שכן משא בני קהת אלא לאו בזורק ולמטה מעשרה הוא דמחייב למעלה מעשרה לא מחייב ש"מ בקלוטה כמה שהונחה פליגי ש"מ

Said R. Joseph: This question was asked by R. Hisda, and R. Hamnuna solved it for him from this: [If one removes an object] from one private domain, to another and it passes through the street itself, R. Akiba declares [him] liable, while the Sages exempt [him]. Now, since it states, through the street itself, it is obvious that they differ where it is below ten. Now, in which [case]? Shall we say. in the case of one who carries [it] across: is he culpable only when it is below ten, but not when it is above ten? Surely R. Eleazar said: If one carries out a burden above ten [handbreadths from the street level]. he is culpable, for thus was the carrying of the children of Kohath, Hence it must surely refer to throwing. and one is culpable only when it is below ten, but not when it is above ten; this proves that they differ in whether an object caught up is as at rest. This proves it. Now, he [R. Hamnuna] differs from A. Eleazar. For R. Eleazar said: R. Akiba declared [him] culpable even when it is above ten; but as to what is stated, through the street itself,<span class="x" onmousemove="('comment',' Which implies below ten. ');">²²</span>

ופליגא דר' אלעזר דאמר ר"א מחייב היה ר' עקיבא אפילו למעלה מי' והאי דקתני רה"ר עצמה להודיעך כחן דרבנן

that is to teach you the extent<span class="x" onmousemove="('comment',' Lit., 'power'. ');">²³</span> of the Rabbis'[' ruling].<span class="x" onmousemove="('comment',' Even then they hold that he is not culpable. ');">²⁴</span>

ופליגא דרב חלקיה בר טובי דאמר רב חלקיה בר טובי תוך שלשה דברי הכל חייב למעלה מעשרה דברי הכל פטור מג' ועד י' באנו למחלוקת ר' עקיבא ורבנן

Now he [R. Eliezer] differs from R. Hilkiah b. Tobi, for R. Hilkiah b. Tobi said: Within three [handbreadths from the ground], all agree that he is culpable;<span class="x" onmousemove="('comment',' because that is regarded as on the ground itself, and therefore at rest. ');">²⁵</span> above ten, all agree that he is not culpable; between three and ten, we come to the controversy of R. Akiba and the Rabbis. It was taught likewise: Within three, all agree that he is liable; above ten, It is [prohibited] only as a shebuth,<span class="x" onmousemove="('comment',' v. Glos. — The shebuth here is that he carries from his domain to his neighbour's, both being private ground. ');">²⁶</span>

תניא נמי הכי בתוך ג' דברי הכל חייב למעלה מי' אינו אלא משום שבות ואם היו רשויות שלו מותר מג' ועד עשרה ר"ע מחייב וחכמים פוטרין

and if they are [both] his own grounds, it is permitted [at the very outset]; between three and ten, R. Akiba ruled [him] culpable, while the sages exempt him. The Master said: 'And if they are [both] his own grounds, it is permitted.' Shall we say that this is a refutation of Rab? For it was stated: If there are two houses on the two [opposite] sides of a street, Rabbah son of R. Huna said in Rab's name: One may not throw [an object] from one to another; while Samuel ruled: It is permitted to throw from one to another!<span class="x" onmousemove="('comment',' Both houses must belong to the same person. for otherwise Samuel would certainly not permit it, V. 'Er., Sonc. ed.. p, 593 notes. ');">²⁷</span>

אמר מר אם היו רשויות שלו מותר לימא תהוי תיובתיה דרב דאיתמר שני בתים בשני צדי רה"ר רבה בר רב הונא אמר רב אסור לזרוק מזה לזה ושמואל אמר מותר לזרוק מזה לזה ולאו מי אוקימנא לההיא כגון דמידלי חד ומתתי חד דזימנין נפל ואתי לאתויי

— But did we not establish that law [as referring] e.g., to [the case] where one [house] is higher and one is lower, so that it [the object] may fall [into the street]<span class="x" onmousemove="('comment',' For the houses not being on the same level, more skill is required to throw from one to the other. ');">²⁸</span> and he come to fetch it?

אמר ליה רב חסדא לרב המנונא ואמרי לה רב המנונא לרב חסדא מנא הא מילתא דאמור רבנן כל פחות מג' כלבוד דמי אמר ליה לפי שאי אפשר לה לרשות הרבים שתילקט במלקט וברהיטני

R. Hisda asked R. Hamnuna-others state, R. Hamnuna asked R. Hisda-How do we know this principle which the Rabbis stated, viz.: Whatever is [separated by] less than three [handbreadths] is as joined?<span class="x" onmousemove="('comment',' Labud, v, Glos, ');">²⁹</span> Said he to him, Because it is impossible for the street to be trimmed with a plane and shears.<span class="x" onmousemove="('comment',' The ground cannot be perfectly levelled, and it must contain bumps of that height. Therefore everything within three handbreadths is regarded as joined to the ground. ');">³⁰</span>

אי הכי ג' נמי ותו הא דתנן המשלשל דפנות מלמעלה למטה אם הן גבוהין מן הארץ שלשה טפחים פסולה הא פחות מג' כשרה

If so, the same should apply to three also? Moreover, when we learnt: If one lets down walls from above to below,<span class="x" onmousemove="('comment',' The reference is to the walls of a sukkah (booth, v. Lev, XXIII. 42). He takes a wall, e.g.. of boards, lowers it, but not right down to the ground, and fastens it to something on top. ');">³¹</span> if they are three handbreadths high above the ground, it [the <i>sukkah</i>] is unfit,<span class="x" onmousemove="('comment',' As the walls are incomplete. ');">³²</span>

התם היינו טעמא משום דהויא לה מחיצה שהגדיים בוקעין בה תינח למטה למעלה מאי איכא למימר אלא כל פחות משלשה כלבוד דמי הלכתא גמירי לה

Hence if [they are] less than three it is fit:<span class="x" onmousemove="('comment',' For they are then regarded as touching the ground. ');">³³</span> what can be said?<span class="x" onmousemove="('comment',' The sukkah not being in a public ground, the reason stated is inapplicable here. ');">³⁴</span>

ת"ר מרה"ר לרה"ר ורה"י באמצע רבי מחייב וחכמים פוטרין רב ושמואל דאמרי תרוייהו לא חייב רבי אלא ברה"י מקורה דאמרינן ביתא כמאן דמליא דמי אבל שאינו מקורה לא אמר רב חנא אמר רב יהודה אמר שמואל מחייב היה רבי שתים אחת משום הוצאה ואחת משום הכנסה

— There the reason is that it is a partition through which goats can enter.<span class="x" onmousemove="('comment',' Lit., 'cleave'. But they cannot squeeze through a gap less than three. ');">³⁵</span> That is well [for] below; what can be said [for] above?<span class="x" onmousemove="('comment',' This principle of labud operates also where the gap is above; v. e.g.. 'Er, 16b, Suk. 7a; obviously these reasons do not hold good in that case. ');">³⁶</span>

יתיב רב חנא וקא קשיא ליה

— Rather [the fact is] that whatever is [separated by] less than three [handbreadths] is regarded as joined is a law received on tradition. Our Rabbis taught: [If one throws<span class="x" onmousemove="('comment',' so supra 4b. ');">³⁷</span> an article] from public to public ground, and private ground lies between: Rabbi holds him liable, but the sages exempt him — Rab and Samuel both assert: Rabbi imposed liability only in the case of covered-in private ground, when we say that the house is as though it were full, but not if it is uncovered,<span class="x" onmousemove="('comment',' V. notes on this passage supra 4b and 5, ');">³⁸</span> R. Hana<span class="x" onmousemove="('comment',' Var. lec.: R. Hisda. ');">³⁹</span> said in Rab Judah's name in Samuel's name: Rabbi held him liable to two [sacrifices], one on account of carrying out and another on account of carrying in,<span class="x" onmousemove="('comment',' For during its journey it passes out of private into public ground, and enters from public into private ground. ');">⁴⁰</span> Now R. Hana sat [studying] and this presented a difficulty to him:<span class="x" onmousemove="('comment',' In connection with what he had heard from Rab Judah, ');">⁴¹</span>