אִם יִרְצֶה הַשֵּׁם
The first hour begins with the min’s question to R. Abahu and walks the hesped, teshuvoh, and the banquet mashal into the Mishnah of perek Sho’el. The second hour ranks every body on the road and names the hetter they would not publish. The third hour is Rav Ada bar Ahavah’s bundle, Rami bar Chama’s mechamer, and the glass on the pillows. Rav Miller ztl does not finish the heqqesh of mechamer as a full melachah in the first two hours. He reaches it on the third.
Terms of art
- כִּסֵּא הַכָּבוֹד kisei ha-kavod (the Throne of Glory).
- צְרוֹר הַחַיִּים tzror ha-chayim (the bundle of life, I Shmuel 25:29).
- אוֹבָא טָמְיָא ova tamyah (the ov of Ein Dor).
- שְׁנֵים עָשָׂר חֹדֶשׁ shneim asar chodesh (twelve months the body still stands).
- הֶסְפֵּד hesped (eulogy). אַחִים בְּהֶסְפֵּידָא achim be-hespeda (warm the room so it weeps).
- בֶּן עוֹלָם הַבָּא ben olam ha-ba.
- דַּעַת רַבּוֹתֵינוּ נוֹחָה הֵימֶנּוּ da’as rabboseinu nochah heimenu.
- שׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ shuv yom echad lifnei misascha.
- כִּיס kis (his own purse).
- מְצִיאָה metziah (a find).
- אֲמִירָה לְעַכּוּ״ם amira le-akum (derabbanan).
- שְׁבִיתַת בְּהֵמָה shevisas behemah (mid-oraita).
- חֵרֵשׁ cheresh / שׁוֹטֶה shoteh / קָטָן katan.
- פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת pachos pachos me-arba amos.
- כְּבוֹד אֱלֹקִים הַסְתֵּר דָּבָר kevod Elokim haster davar (Mishlei 25:2).
- גָּדְשׁוּ סְאָה gadshu se’ah / מָחֲקוּ סְאָה machu se’ah.
- מְחַמֵּר mechamer (driving a loaded animal).
- עֲקִירָה akirah / הַנָּחָה hanachah.
- רָץ תַּחְתֶּיהָ ratz tachteha / קַלִּי קַלִּי kali kali.
- כִּלְאַחַר יָד kilachar yad.
- בְּהֶמְתּוֹ דּוּמְיָא דִּידֵיהּ behemto dumya didei.
- עוֹשֶׂה מַעֲשֶׂה בְּגוּפוֹ oseh ma’aseh be-gufo.
- לִישָׁנָא lishana (a version of one memra; two transmissions of Rami bar Chama).
- שׁוֹגֵג shogeg / מֵזִיד mezid (unwitting / deliberate).
- פָּטוּר מִכְּלוּם patur mi-klum (exempt from chatas, sekilah, and malkus).
- תְּחוּמִין techumin / הַבְעָרָה hav’arah.
- לָאו שֶׁנִּתַּן לְאַזְהָרַת מִיתַת בֵּית דִּין lav she-nitan le-azharas misas beis din (a lav whose job is to warn for death. No malkus on it).
- לָאו שֶׁבִּכְלָלוֹת lav shebichlalos (one lav covering many acts).
- בָּסִיס לְדָבָר הָאָסוּר basis le-davar ha-asur.
- מְבַטֵּל כְּלִי מֵהֵיכָנוֹ mevatel keli meihechano.
- מֻקְצֶה מַחֲמַת מִיאוּס muktzeh machmas mius.
I. Twelve months under the Throne
Kashya. R. Eliezer: נִשְׁמָתָן שֶׁל צַדִּיקִים גְּנוּזוֹת תַּחַת כִּסֵּא הַכָּבוֹד nishmatan shel tzaddikim genuzos tachas kisei ha-kavod. How did the ova tamyah raise Shmuel for Shaul?
Terutz. הָתָם בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ הֲוָה hatam be-toch shneim asar chodesh havah. Twelve months the body still exists. נִשְׁמָתוֹ עוֹלָה וְיוֹרֶדֶת nishmaso olah ve-yoredes. After twelve months עוֹלָה וְשׁוּב אֵינָהּ יוֹרֶדֶת olah ve-shuv einah yoredes. Then it rests under the Throne.
Rav Miller ztl: most ov is empty talk. In this case Hashem let Shaul hear Shmuel. The din we take is the year, not a system of witchcraft.
Sevara. The Throne is the later address. For a year the neshamah still has business with the corpse.
II. A hesped as a sign
Rav Yehudah brei d’Rav Shmuel bar Shilas from Rav: מֵהֶסְפֵּדוֹ שֶׁל אָדָם נִכָּר אִם בֶּן עוֹלָם הַבָּא הוּא mehespedo shel adam nikar im ben olam ha-ba hu.
Rav Miller ztl: not a paid hesped. In the old days the speaker said what was true.
Kashya. Rav told Rav Shmuel bar Shilas אַחִים בְּהֶסְפֵּידָא דְּהָתָם קָאֵימְנָא achim be-hespeda dehatam kaimna. If the hesped already proves the man, why ask for heat?
Terutz. הָא דְּמַחֲמוּ לֵיהּ וְאָחִים, הָא דְּמַחֲמוּ לֵיהּ וְלֹא אָחִים. Even a gadol needs the speaker to warm the room. Old men do not draw tears by themselves. After the heat: if the room weeps, that is the sign. If they warm it and the room stays cold, that is the other sign.
Abaye to Rabbah: כְּגוֹן מָר דְּסָנוּ לֵיהּ כּוּלְּהוּ פּוּמְבְּדִיתָאֵי, מַאן אָחִים הֶסְפֵּידָא. You rebuke them בְּמִילֵּי דִשְׁמַיָּא be-millei di-shmaya. Pumbedita hates you. Who weeps?
Rabbah: מִסַּתְּיָא אַתְּ וְרַבָּה בַּר רַב חָנָן. The people who can read a life are enough.
Rashi: the men of Pumbedita were known as cheats. A cold marketplace is not a pesak on the man who rebuked them.
R. Elazar asked Rav who is a ben olam ha-ba. Rav: after he is gone they say זֶה הַדֶּרֶךְ לְכוּ בוֹ zeh ha-derech lechu vo. R. Chanina: כָּל שֶׁדַּעַת רַבּוֹתֵינוּ נוֹחָה הֵימֶנּוּ.
וְסָבְבוּ בַשּׁוּק הַסֹּפְדִים. Bnei Galil: עֲשֵׂה דְּבָרִים לִפְנֵי מִטָּתְךָ. Bnei Yehudah: לְאַחַר מִטָּתְךָ. וְלֹא פְּלִיגִי. In Galilee the mourners walk in front of the mittah. In Yehudah they walk behind it. Same work. Different street.
Sevara. A sign tracks the people who understood him, not the street that was rebuked.
III. Shuv yom echad and the banquet with no hour
R. Eliezer: שׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ.
Kashya. Who knows the day?
Terutz. יָשׁוּב הַיּוֹם שֶׁמָּא יָמוּת לְמָחָר, וְנִמְצָא כָּל יָמָיו בִּתְשׁוּבָה. Shlomo: בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים וְשֶׁמֶן עַל רֹאשְׁךָ אַל יֶחְסָר.
R. Yochanan ben Zakkai: a king invited his servants and did not name the hour. The pikchin dressed and sat at the door. כְּלוּם חָסֵר לְבֵית הַמֶּלֶךְ כְּלוּם. The tipshin went to work and waited for notice.
The king called them. The wise came adorned. The fools came in work clothes.
The first picture seats the wise and stands the fools. R. Meir will not accept it. Standing looks like serving. Servers do not eat. That is not enough shame.
Both sit. The wise eat and drink. The fools sit hungry and thirsty. Yeshayahu 65: הִנֵּה עֲבָדַי יֹאכֵלוּ וְאַתֶּם תִּרְעָבוּ.
Another peshat on the same pasuk: white garments are tzitzis; the oil is tefillin.
Sevara. Teshuvoh is not a last-day wash. It is sitting dressed because the door can open now. The shame of the next world is not missing the door. It is sitting at the table with an empty plate.
IV. The Mishnah of the kis
מִי שֶׁהֶחְשִׁיךְ בַּדֶּרֶךְ. Shabbos is coming. He has a purse.
Give it to a goy. No goy: put it on the donkey. At the first outer courtyard take off what is not muktzeh. Loosen the ropes. The muktzeh falls.
Kashya. We do not tell a goy to work on Shabbos.
Terutz. קִים לְהוּ לְרַבָּנַן דְּאֵין אָדָם מַעֲמִיד עַצְמוֹ עַל מָמוֹנוֹ. If you close every door he will carry four amos himself. That is mid-oraita. Amira le-akum is only derabbanan.
Rava: דַּוְקָא כִּיסוֹ, אֲבָל מְצִיאָה לֹא. A find still on the ground is not his loss. They did not open the goy for extra money.
Once the find is in his hand the page splits. One lishana of Rava is a statement: אֲתִי לְיָדֵיהּ, כְּכִיסֵיהּ דָּמֵי ati le-yadei, ke-kisei dami. Possession started. The panic is the same. The goy is open.
The other lishana is a ba’aya, not a pesak. בָּעֵי רָבָא: מְצִיאָה הַבָּאָה לְיָדוֹ מַהוּ. He already holds it, so it feels like his kis. Or he did not toil for it, so he can set it down and walk. The Gemara does not decide. Teiku.
A lishana here is two reports of Rava, not two Tannaim. One report heard a ruling. One report heard a question.
Sevara. The Rabbanan open a hole only as wide as the panic they are trying to stop.
V. The ladder
If a goy is there, the kis does not go on his own animal. Shevisas behemah is mid-oraita. Amira le-akum is derabbanan. Yield the derabbanan. Do not yield the animal’s rest.
If the donkey and a cheresh, a shoteh, and a katan are all there, the kis goes on the donkey. הָנֵי אָדָם, הַאי לָאו אָדָם. A passerby sees a person carrying and learns that carrying is mutar. A donkey does not teach that.
A shoteh before the other two. No da’as at all. A cheresh has a thin da’as. A katan will grow into a bar chiyuv.
R. Elazar: a cheresh’s terumah is not chulin. He is a safek. Do not hand him the kis. Give it to the katan.
The Chachamim: five whose terumah is void even be-diavad, and a cheresh is on that list. Now choose.
Give to the cheresh: you are not training a child who will become a gadol.
Give to the katan: you are not showing a grown body that can be confused with a pikach.
Two lishanos of the Chachamim. אִיכָּא דְּאָמְרִי לַחֵרֵשׁ יָהֵיב לֵיהּ. אִיכָּא דְּאָמְרִי לַקָּטָן יָהֵיב לֵיהּ.
This is not R. Elazar against the Chachamim. That fight is already over. This is two transmissions of what the Chachamim do once a cheresh is no safek. One transmission fears the child’s future more. One fears the eye in the street more. The Gemara leaves both standing. Both fears are real.
Sevara. The ladder is which issur you touch, and what a watching Jew will learn.
VI. The hetter they would not name
No goy, no donkey, no cheresh, no shoteh, no katan.
R. Yitzchak: עוֹד אַחֶרֶת הָיְתָה וְלֹא רָצוּ חֲכָמִים לְגַלּוֹתָהּ.
What was it? מוֹלִיכוֹ פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת. Carry less than four amos and stop. Then again.
Kashya. כְּבוֹד מְלָכִים חֲקוֹר דָּבָר. Kings look better when they explain.
Terutz. כְּבוֹד אֱלֹקִים הַסְתֵּר דָּבָר. If they publish the stops, a man will forget to stop and carry four amos in reshus ha-rabbim.
Sevara. A hetter that works only if he keeps a count is a hetter that teaches the aveirah. They would rather he use a goy than learn the count.
VII. Heaped se’ah or scraped se’ah
R. Eliezer: בּוֹ בַּיּוֹם גָּדְשׁוּ סְאָה. A basket full of cucumbers and gourds. You pour mustard seed. The seed finds the gaps. The fruit sits tighter. The hetter stops an open chilul. Shabbos is more secure.
R. Yehoshua: בּוֹ בַּיּוֹם מָחֲקוּ סְאָה. A trough full of honey. You push in pomegranates and nuts. The honey runs out. The hetter costs more Shabbos than it saves.
Sevara. Opening a door in a fence is not automatically a smaller fence. Ask what runs out through the door.
VIII. Rav Ada bar Ahavah: load a walking back
Kashya. Putting the kis on the donkey is mechamer. לֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה וּבְהֶמְתֶּךָ.
Terutz. מַנִּיחוֹ עָלֶיהָ כְּשֶׁהִיא מְהַלֶּכֶת. Rashi sends you to 3a. If a man is already walking and his friend loads him, the walker is not chayav chatas. He never did akirah of that object. Same split here. The donkey’s legs were already up. The man put the purse on a moving back. The verse said melachah. This shape is not a melachah.
Kashya. The donkey will stop to urinate. When it starts again that start is akirah of the animal.
Terutz. While it walks, put it on. While it stands, take it off. After the legs lift again, put it back. The donkey never owns akirah or hanachah of that purse.
Kashya. Do the same to a Jew who is already walking.
Terutz. Rav Papa: כֹּל שֶׁבְּגוּפוֹ חַיָּיב חַטָּאת, בַּחֲבֵרוֹ פָּטוּר אֲבָל אָסוּר. כֹּל שֶׁחֲבֵרוֹ פָּטוּר אֲבָל אָסוּר, בַּחֲמוֹרוֹ מֻתָּר לְכַתְּחִלָּה. If you would be chayav chatas for the whole act, splitting it with a friend is shnayim she-asa’uhah: patur mid-oraita, assur mid-rabbanan. They did not open that derabbanan for the kis. The donkey is not a second bar chiyuv.
Sevara. Hotza’ah is akirah plus hanachah from the same body. Keep both halves off the animal’s clock. A Jew’s back is commanded even when you stole his akirah.
IX. The bundle already on the shoulder
Rav Ada’s second line. The load was on him from erev Shabbos. Akirah already happened in chol. רָץ תַּחְתֶּיהָ עַד שֶׁמַּגִּיעַ לְבֵיתוֹ. Only if he runs. Kali kali he may not.
Kashya. Walking is also not a new akirah.
Terutz. A stroll has no heker. He will stop after Shabbos has started. That stop is hanachah. The next step is a new akirah. Running is the sign: do not stop.
Kashya. At the door he stops to open it. Hanachah in reshus ha-rabbim, new akirah into reshus ha-yachid.
Terutz. זָרֵיק לֵיהּ כִּלְאַחַר יָד. He turns his back to the doorway and throws the bundle over his shoulder into the house. Shinui. Not a full melachah. They gave it because a man becomes frantic over his property.
Sevara. Yesterday’s akirah lives only if today has no new start and no clean hanachah.
X. What mechamer is, before any onesh
The case is narrow. The animal is loaded. It is walking four amos in reshus ha-rabbim. The owner walks behind it and makes it go. That driving is מחמר mechamer.
Two issurim sit near this act and are not the same thing.
Shevisas behemah is the aseh לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ lema’an yanuach shorcha va-chamorecha. The animal must rest. If it works, the owner has failed that aseh, even if he is not standing there.
Mechamer is the owner as a driver of a loaded animal. The Gemara is asking whether that driving is itself a melachah of Shabbos, with the punishments of Shabbos, or only a lighter issur, or only the aseh of rest.
Rami bar Chama is the first memra. The page preserves him in two lishanos. A lishana is not a machlokes between two Tannaim. It is two transmissions of one Amora. The sevara of each lishana has to be learned separately. They do not share a middle.
XI. First lishana. Rami bar Chama: chatas and sekilah
הַמְחַמֵּר אַחַר בְּהֶמְתּוֹ בְּשַׁבָּת: בְּשׁוֹגֵג חַיָּיב חַטָּאת, בְּמֵזִיד חַיָּיב סְקִילָה.
On this wording he is like a man who himself carried four amos. Shogeg: chatas. Mezid, with warning and witnesses: sekilah. It is not a side lav. It wears the clothes of one of the thirty-nine.
The reason, as Rav Miller ztl reads it, is Rabbah. (The printed page often writes אמר רבא on this line as well. One girsa gives the heqqesh to Rabbah and the attack to Rava. One girsa has Rava first propose the heqqesh and then break it. The sevara of the heqqesh is the same.)
לֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה וּבְהֶמְתֶּךָ. The verse put the animal next to atah. בְּהֶמְתּוֹ דּוּמְיָא דִּידֵיהּ behemto dumya didei. What is true of him when he does melachah with his own body is true of him when the melachah is done through the animal he is driving.
Mah hu, be-shogeg chayav chatas, be-mezid chayav sekilah. Af behemto nami, be-shogeg chayav chatas, be-mezid chayav sekilah.
Sevara of this tzad. The animal is not a stranger who happened to walk. He is using its back the way a man uses his own shoulder. The Torah wrote them in one breath so the punishments would copy.
XII. Rava’s first teshuvah. A ma’aseh in his own body
אָמַר רָבָא: שְׁתֵּי תְּשׁוּבוֹת בַּדָּבָר.
חֲדָא. דִּכְתִיב: תּוֹרָה אַחַת יִהְיֶה לָכֶם לָעֹשֶׂה בִּשְׁגָגָה, וְהַנֶּפֶשׁ אֲשֶׁר תַּעֲשֶׂה בְּיָד רָמָה. Bamidbar 15 set the chatas of the unwitting next to the mezid of avodah zarah. From there they said: the whole Torah is set next to avodah zarah.
What is true there is true of every chatas and of every death that sits on a lav of the Torah. מַה עֲבוֹדָה זָרָה דְּעָבֵיד מַעֲשֶׂה בְּגוּפֵיהּ, אַף כָּל הַתּוֹרָה כּוּלָּהּ עַד דְּעָבֵיד מַעֲשֶׂה בְּגוּפֵיהּ.
Avodah zarah that is only speech, or only a heart, is not the ma’aseh that brings a chatas or kares in that heqqesh. The body has to do the worship.
Mechamer fails that test. The animal lifts the load. The animal walks the four amos. The man says “go,” or walks behind. He is a cause. He is not an oseh ma’aseh be-gufo.
So the heqqesh of u-vhemtecha to atah cannot copy chatas and cannot copy sekilah. A later heqqesh inside Shabbos cannot outrun a heqqesh that already governs every chatas in the Torah.
Sevara. “Compared to him” tells you the issur is real. It does not tell you the man’s mouth is a melachah of the shoulder.
XIII. Rava’s second teshuvah. The Mishnah of hamechallel
וְעוֹד תְּנַן: הַמְחַלֵּל אֶת הַשַּׁבָּת בְּדָבָר שֶׁחַיָּבִין עַל שִׁגְגָתוֹ חַטָּאת וְעַל זְדוֹנוֹ סְקִילָה.
The Mishnah (Sanhedrin) does not say “one who desecrates Shabbos.” It says “one who desecrates Shabbos in a matter for which shogeg is chatas and mezid is sekilah.”
מִכְּלָל דְּאִיכָּא מִילְּתָא that is chilul Shabbos of the Torah, and shogeg is not chatas, and mezid is not sekilah.
If the first lishana of Rami bar Chama is right, every chilul that is mid-oraita has both punishments. There is no leftover. The extra words of the Mishnah have no job.
So the leftover chilul can be mechamer. Then mechamer is mid-oraita and still has no chatas and no sekilah. That is already a teshuvah against the first lishana.
The Gemara will not let that identification stand as the only reading. Two other leftovers exist.
תְּחוּמִין, וּמַנִּי, רַבִּי עֲקִיבָא. Walking more than two thousand amos past the town. R. Akiva holds it is mid-oraita. It is not one of the thirty-nine. There is no melachah of work. There is no chatas. There is no sekilah. The Mishnah can be talking about techum and leave mechamer untouched.
הַבְעָרָה, וּמַנִּי, רַבִּי יוֹסֵי. Kindling. The verse לֹא תְבַעֲרוּ אֵשׁ lo teva’aru esh is, for R. Yosi, לָאו יָצָאת lav yatzat. Kindling left the list of avot and stands as a lav alone. No sekilah. No chatas. The Mishnah can be talking about fire and leave mechamer untouched.
Three candidates for “Shabbos of the Torah with no chatas and no sekilah”:
| Candidate | Who needs him | Why there is no chatas / sekilah | What this does to Rami |
|---|---|---|---|
| Mechamer | Rava against the first lishana | the man is not oseh be-gufo | Rami’s first wording falls |
| Techumin | R. Akiva | walking is not a melachah of work | the Mishnah has a job even if Rami is right |
| Hav’arah | R. Yosi | kindling left as a lav alone | the Mishnah has a job even if Rami is right |
Rabbah (first lishana) can still live. He points the Mishnah at techum or at fire. Rava’s first teshuvah, the heqqesh to avodah zarah, is the one that still cuts the heqqesh of u-vhemtecha.
XIV. Second lishana. Rav Zevid in the name of Rami bar Chama
רַב זְבִיד מַתְנֵי לַהּ הָכִי: אָמַר רַמִּי בַּר חָמָא, הַמְחַמֵּר אַחַר בְּהֵמָה בְּשַׁבָּת, בְּשׁוֹגֵג אֵינוֹ חַיָּיב חַטָּאת, אֲבָל בְּמֵזִיד חַיָּיב סְקִילָה.
This is the same Amora. It is not a machlokes with the first wording. It is a second transmission.
He splits the two punishments. Shogeg: no chatas. Mezid: sekilah like the other melachos.
Why the split is thinkable. Chatas is learned from לָעֹשֶׂה בִּשְׁגָגָה la-oseh bi-shgagah. The word is oseh. Driving is not an oseh in his body. So no offering.
Sekilah for Shabbos is not sitting on that same word. The heqqesh of atah u-vhemtecha can still carry death for a mezid who was warned. Death is the onesh of megalel Shabbos. The animal is written next to him for that onesh.
Rava’s kashya on this lishana is tighter than his kashya on the first.
The Mishnah said: a chilul for which shogeg is chatas, mezid is sekilah. The simple diyuk is the reverse as well. If shogeg is not chatas, mezid is not sekilah. Rav Zevid’s split looks like it breaks that pair.
The terutz for Rav Zevid. The Mishnah taught one direction. Whatever has chatas has sekilah. It did not write the opposite. There can be a mezid death that has no shogeg offering under it. That leftover is mechamer on this lishana. Techum and hav’arah can still be chilul with neither punishment.
Sevara of the second lishana. The two oneshim of Shabbos are not one object. Chatas asks “did he do a ma’aseh.” Sekilah asks “did he desecrate Shabbos as the verse wrote it.” A man can fail the first test and pass the second.
The cost. Once sekilah can travel without chatas, the diyuk from hamechallel is no longer a clean wall. That is why the first lishana is simpler, and why Rava prefers a full exemption.
XV. A third voice. Patur mi-klum
A memra of R. Yochanan (brought on the page by Rava, brother of Mari bar Rachel, in one reading): הַמְחַמֵּר אַחַר בְּהֶמְתּוֹ בְּשַׁבָּת פָּטוּר מִכְּלוּם.
No chatas for shogeg. The whole Torah is set next to avodah zarah. No ma’aseh in his body.
No sekilah for mezid. The Mishnah of hamechallel now is read in the simple diyuk. No chatas means no sekilah.
No malkus on the lav. See the next section.
This is the most sweeping tzad. Rav Miller ztl treats it as the working pesak-direction: not chatas, not sekilah. The remaining fight is only the lav.
XVI. Three sheitos on the lav that remains
The verse is still there. לֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה וּבְהֶמְתֶּךָ. Once death and chatas are off the driver, those words still have a job to do. Three readings.
Sheitah 1. The verse is one lav of a pair working together. You and the loaded animal. That is its own lo ta’aseh. It is not the lav of the thirty-nine. It does not carry misah, so it is not a death-warning. Ordinary lav: malkus for a mezid who was warned.
Sheitah 2. The same six words also warn for every melachah of Shabbos. Lo ta’aseh kol melachah is how the Torah tells beis din that the thirty-nine are death. A lav whose work is azharah for misas beis din does not also give malkus. אֵין לוֹקִין עַל לָאו שֶׁנִּתַּן לְאַזְהָרַת מִיתַת בֵּית דִּין. Even though mechamer itself has no death, the pasuk from which it is learned is a death-pasuk for the rest of Shabbos. So there is a lav on the driver and there are no lashes.
This is also cousin to a lav shebichlalos. One wording covers many acts, some of them misah. The wording cannot be lashed when it is doing that work.
Sheitah 3. Split the verse. Atah: you shall not do the thirty-nine. That lav is misah and chatas when the body does the work. U-vhemtecha is not that lav. The animal’s rest is the aseh lema’an yanuach. Driving a loaded animal violates the aseh. It does not violate lo ta’aseh kol melachah. No lav. No malkus. No chatas. No sekilah.
| Sheitah | What atah u-vhemtecha is doing | Lav on the driver | Malkus | Chatas / sekilah |
|---|---|---|---|---|
| First lishana of Rami | heqqesh: animal-work equals his work | yes, as a melachah | not the question; death sits there | both |
| Second lishana of Rami (Rav Zevid) | heqqesh for death only; oseh fails for chatas | yes | not the question; death sits there | sekilah only |
| Sheitah 1 on the remnant | a separate pair-lav | yes | yes | neither |
| Sheitah 2 on the remnant | the same words warn for the thirty-nine | yes | no | neither |
| Sheitah 3 on the remnant | atah is the thirty-nine; the animal is an aseh | no | no | neither |
| R. Yochanan patur mi-klum | no ma’aseh in the body; hamechallel in the simple diyuk | no, or a lav with no malkus | no | neither |
Rav Miller ztl: we follow the views that mechamer is not chatas and not sekilah. What remains is how much lav is left on the driver.
Sevara. “The verse mentioned the animal” is four or five different jobs. Learn which job the words were built to do before you copy an onesh from atah onto the man who only said “go.”
XVII. Glass on the pillows
The Mishnah: at the outer courtyard take what you may handle. What you may not handle, loosen the ropes. The sacks fall.
Rav Huna: a donkey loaded with a blood-letter’s cups. Muktzeh machmas mius. Bloody. You may not handle them. They are still worth washing later.
Put pillows on the ground. Untie. They fall on the pillows and do not break.
If the muktzeh had sat on the pillow from erev Shabbos, the pillow would be a basis le-davar ha-asur. Here he puts the pillow down on Shabbos. A basis needs yesterday’s mind.
Still mevatel keli meihechano if the pillow is trapped under muktzeh. Use a light sack and pull it out. The glass slides to the floor. You moved the sack. The glass moved by sliding.
A table loaded with tevel, or with cheap raw glass: just untie. It falls. It may break. Small loss. They will not open the slide for panes that are not yet vessels. Big loss, the washed cupping cups, they open the pillow and the slide.
Sevara. The Mishnah’s fall is the default. Cushion plus slide is a hetter the size of the loss.
Open kashya
Rav Ada saved the shoulder-bundle with a run and a crooked throw. Rami bar Chama wanted mechamer to wear the same clothes as hotza’ah. Rava took those clothes off. Rav Zevid still wants sekilah without chatas. If a mezid death can travel without a shogeg offering under it, the diyuk from hamechallel is no longer clean. The Gemara did not close that door.
The pillows ask a quieter question on the next line of 154a: how much muktzeh may you move by making it slide, once the loss is no longer small?