Shabbat 9

לא מחייב רבי אלא ברשות היחיד מקורה דאמרינן ביתא כמאן דמליא דמיא אבל שאינו מקורה לא

Rabbi imposed liability only in the case of a covered-in private domain, for we say that a house is as though it were full,<span class="x" onmousemove="('comment',' Of articles — i.e., it is accounted as though lacking air space entirely, and immediately an object enters therein, we regard it as lying on the ground. ');">¹</span>

וכ"ת הכא נמי במקורה התינח ברשות היחיד מקורה בר"ה מקורה מי חייב והאמר רב שמואל בר יהודה אמר רבי אבא א"ר הונא אמר רב המעביר חפץ ד' אמות בר"ה מקורה פטור לפי שאינו דומה לדגלי מדבר

but not in one which is uncovered. And should you answer, Here too [in our Mishnah it speaks of] it as covered, [I might retort] that is well of a covered private ground, but is one liable for a covered public ground? Did not R. Samuel b. Judah say in the name of R. Abba in the name of R. Huna in Rab's name: If one carries an article four cubits in covered public ground, he is not liable, because it is not like the banners of the wilderness?<span class="x" onmousemove="('comment',' It is stated infra 49b and 96b that the definition of what constitutes forbidden work on the Sabbath is dependent on the work that was done in connection with the Tabernacle in the wilderness. Carrying was necessary, and so carrying an article four cubits is work. But there it was done under the open sky; hence Rab's dictum, and the same applies here. By 'banners of the wilderness' is meant the whole disposition and encampment of the Israelites, and they did not have any covered-in public ground. ');">²</span>

אלא א"ר זירא הא מני אחרים היא דתניא אחרים אומרים עמד במקומו וקבל חייב עקר ממקומו וקבל פטור עמד במקומו וקבל חייב הא בעינן הנחה על גבי מקום ד' וליכא אלא שמע מינה לא בעינן מקום ארבעה

— Rather, said R. Zera, the authority of this is the 'others.'<span class="x" onmousemove="('comment',' In Hor. 13b 'others' is identified with R. Meir. ');">³</span>

ודילמא הנחה הוא דלא בעינן הא עקירה בעינן והנחה נמי דילמא דפשיט כנפיה וקיבלה דאיכא נמי הנחה

For it was taught: Others say: If he stands still in his place and catches it, he [the thrower] is liable; if he moves from his place and catches it, he [the thrower] is exempt.<span class="x" onmousemove="('comment',' If A throws an article in the street to B, and B catches it while standing in his place, A is liable, because he is regarded as having both removed and deposited it. But if B moves away and catches it, A did not effect its deposit, since it does not lie where it would have done on account of his throw. ');">⁴</span>

אמר רבי אבא מתניתין כגון (שקבל בטרסקל) והניח ע"ג טרסקל דאיכא נמי הנחה והא ידו קתני תני טרסקל שבידו

[Now it states], 'If he stands in his place and catches it, he [the thrower] is liable', — but surely there must be depositing on an area four [handbreadths square], which is absent! Hence this proves that we [i.e., 'others'] do not require a place four by four. Yet perhaps only depositing [on such an area] is not required, but removal [from such] may be necessary? And even in respect to depositing too: perhaps it means that he spread out his garment and caught it, so that there is also depositing [on such an area]? — Said R. Zera: Our Mishnah also means that he removes it [the article] from a basket and places it in a basket, so that there is depositing too [in a place four square]. But HIS HAND is stated? — Learn: a basket in HIS HAND. Now, that is well of a basket in a private domain; but a basket in public ground ranks as a private domain?<span class="x" onmousemove="('comment',' Why then should he be liable in respect of carrying out? ');">⁵</span>

התינח טרסקל ברשות היחיד אלא טרסקל שבר"ה רה"י הוא

Must we then say that it does not agree with R. Jose son of R. Judah? For it was taught: R. Jose son of R. Judah said: If one fixes a rod in the street, at the top of which is a basket, [and] throws [an article] and it comes to rest upon it, he is liable.<span class="x" onmousemove="('comment',' For it ranks as private ground, v. infra 101a. ');">⁶</span>

לימא דלא כרבי יוסי בר' יהודה דתניא רבי יוסי בר' יהודה אומר נעץ קנה בר"ה ובראשו טרסקל זרק ונח על גביו חייב

For if it agrees with R. Jose son of R. Judah, WHERE THE MASTER OF THE HOUSE STRETCHES HIS HAND WITHOUT AND PLACES [AN OBJECT] IN THE POOR MAN'S HAND, why is he LIABLE? Surely he [merely] carries it from private ground to private ground! — You may even say [that it agrees with] R. Jose son of R. Judah: There it is above ten [handbreadths];<span class="x" onmousemove="('comment',' Then it ranks as private ground. ');">⁷</span>

דאי כר' יוסי בר' יהודה פשט בעל הבית את ידו לחוץ ונתן לתוך ידו של עני אמאי חייב מרה"י לרה"י קא מפיק

here it is below ten.<span class="x" onmousemove="('comment',' Then it is public ground. ');">⁸</span>

אפילו תימא רבי יוסי בר' יהודה התם למעלה מי' הכא למטה מי'

This<span class="x" onmousemove="('comment',' Explanation of R. Abba. ');">⁹</span>

קשיא ליה לר' אבהו מי קתני טרסקל שבידו והא ידו קתני אלא א"ר אבהו כגון ששלשל ידו למטה מג' וקבלה

presented a difficulty to R. Abbahu: Is then 'a basket in his hand' taught: surely HIS HAND [alone] is stated! Rather, said R. Abbahu, it means that he lowered his hand to within three handbreadths [of the ground] and accepted it.<span class="x" onmousemove="('comment',' Everything within three handbreadths is regarded as the ground itself on the principle of labud (v. Glos), and thus the hand becomes a place four square. ');">¹⁰</span>

והא עומד קתני בשוחה ואיבעית אימא בגומא ואב"א בננס

But HE STANDS is taught!<span class="x" onmousemove="('comment',' And he would have to be sitting for his hand to be so low. ');">¹¹</span>

אמר רבא איכפל תנא לאשמעינן כל הני אלא אמר רבא ידו של אדם חשובה לו כד' על ד' וכן כי אתא רבין א"ר יוחנן ידו של אדם חשובה לו כד' על ד'

— It refers to one who bends down. Alternatively, [he is standing] in a pit; another alternative: this refers to a dwarf. Raba demurred: Does the Tanna trouble to inform us of all these!<span class="x" onmousemove="('comment',' Surely he does not state a law which requires all these conditions. He should rather have taught: If the poor man spreads out his garment, etc. ');">¹²</span>

א"ר אבין א"ר אילעאי א"ר יוחנן זרק חפץ ונח בתוך ידו של חבירו חייב מאי קמ"ל ידו של אדם חשובה לו כד' על ד' והא אמרה ר' יוחנן חדא זימנא מהו דתימא ה"מ היכא דאחשבה הוא לידיה אבל היכא דלא אחשבה הוא לידיה אימא לא קא משמע לן

Rather, said Raba, A man's hand is accounted to him as [an area) four by four. And thus too, when Rabin came,<span class="x" onmousemove="('comment',' From Palestine to Babylon. Rabin and R. Dimi were two Palestinian amoraim who travelled between the Palestinian and the Babylonian academies to transmit the teachings of one to the other. ');">¹³</span>

א"ר אבין א"ר אילעאי א"ר יוחנן עמד במקומו וקיבל חייב עקר ממקומו וקיבל פטור תניא נמי הכי אחרים אומרים עמד במקומו וקיבל חייב עקר ממקומו וקיבל פטור

he said in R. Johanan's name: A man's hand is accounted to him as [an area] four by four.

בעי ר' יוחנן זרק חפץ ונעקר הוא ממקומו וחזר וקיבלו מהו

R. Abin said in the name of R. Elai in R. Johanan's name: If one throws an article and it alights on his neighbour's hand, he is liable. What does he inform us? [that] a man's hand is accounted to him as [an area] four by four! But surely R. Johanan already stated it once? — You might argue. That is only when he himself accounts his hand such,<span class="x" onmousemove="('comment',' If one intentionally deposits an article in his neighbour's hand, or takes an article into his own, in each case he accounts the hand as a resting place, i.e., an area four square. ');">¹⁴</span>

מאי קמבעיא ליה אמר רב אדא בר אהבה שני כחות באדם אחד קא מבעיא ליה שני כחות באדם אחד כאדם אחד דמי וחייב או דילמא כשני בני אדם דמי ופטור תיקו

but where he does not account his hand as such,<span class="x" onmousemove="('comment',' I.e., when it merely chances to alight on a man's hand. ');">¹⁵</span>

א"ר אבין א"ר יוחנן הכניס ידו לתוך חצר חבירו וקיבל מי גשמים והוציא חייב מתקיף לה ר' זירא מה לי הטעינו חבירו מה לי הטעינו שמים איהו לא עביד עקירה לא תימא קיבל אלא קלט והא בעינן עקירה מעל גבי מקום ד' וליכא

I might say [that it is] not [so]. Therefore we are informed [otherwise].

אמר רבי חייא ברי' דרב הונא כגון שקלט מעל גבי הכותל על גבי כותל נמי והא לא נח כדאמר רבאבכותל משופע הכא נמי בכותל משופע והיכא איתמר דרבא אהא דתנן

R. Abin said in R. Elai's name in the name of R. Johanan: If he [the recipient stands still in his place and catches it, [the thrower] is liable; if he moves from his place and catches it, he [the thrower] is exempt. It was taught likewise: Others say: If he stands still in his place and catches it, he [the thrower] is liable; if he moves from his place and catches it, he [the thrower] is exempt.<span class="x" onmousemove="('comment',' V. supra 5a notes. ');">¹⁶</span> R. Johanan propounded: What if he throws an article and himself moves from his place, and catches it? What is his problem?<span class="x" onmousemove="('comment',' On what grounds should be he exempted: did he not remove it from one place and deposit it in another? ');">¹⁷</span> — Said R. Ada b. Ahaba: His problem concerns two forces in the same man: are two forces in the same man accounted as the action of one man, hence he is liable, or perhaps they count as the action of two men?<span class="x" onmousemove="('comment',' The throw is one manifestation of his force: the catch arrests that force and is in the nature of a counter act; hence they may be regarded as performed by two people, which involves no liability. ');">¹⁸</span> The question stands over. R. Abin said in R. Johanan's name: If he puts his hand into his neighbour's courtyard and receives [some] rain, and then withdraws it, he is liable. R. Zera demurred: What does it matter whether his neighbour loads him<span class="x" onmousemove="('comment',' In which case the Mishnah declares him exempt. ');">¹⁹</span> or Heaven loads him; he himself did not effect removal? — Do not say, he [passively] receives rain, but, he catches it up.<span class="x" onmousemove="('comment',' Actively. This is assumed to mean that he intercepts the flow of rain, beating it with one hand into the other. ');">²⁰</span> But removal must be from a place four [square], which is absent? — Said R. Hiyya son of R. Huna: E.g., he catches it up [as it rebounds] from the wall. But even on the wall, it does not rest there?<span class="x" onmousemove="('comment',' The side of a wall — it being assumed that an ordinary vertical one is meant — affords no resting place for the rain, whereas removal must be from a place where it can stay. ');">²¹</span> — It is as Raba<span class="x" onmousemove="('comment',' Rashal reads: Rabbah. ');">²²</span> said [elsewhere], It refers to a sloping wall; so here too it refers to a sloping wall. Now, where was Raba's [dictum] said? — In connection with the following. For we learnt: