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Amud 70bתוס' ד"ה שםשם from שמעון, etc, - שם משמעון Summary: ריב"ח chose to use the expression of ר' יהודה that he wrote שם משמעון (even though one would be liable for just marking [according to ר' יוסי]), since that expression is clearly written in the משנה תוס' ד"ה לאIt does not seem that way to him - לא משמע ליה Summary: שמואל had a tradition that we derive חילוק מלאכות from מחלליה מות יומת. תוס' ד"ה העלםWhat is the ruling if he is unaware of this and this - העלם זה וזה בידו מהו Summary: העלם זה וזה includes a case where he is unaware of any איסור מלאכות, provided that when reminded he remembers; otherwise he is considered a שוכח עיקר שבת and is only חייב one קרבן (even for many שבתים). תוס' ד"ה אמרHe answered him; there is an unawareness of שבת by him, etc. - אמר ליה הרי העלם שבת בידו כולי Summary: Generally (including העלם זה וזה) we rule לחומרא; however, by שבת since the עיקר is the שבת we are lenient by העלם זה וזה for the main שוגג is שגגת שבת. תוס' ד"ה חזינןWe see; if he refrained because of שבת, etc. - חזינן אי משום שבת קא פריש כולי Summary: רש"י maintains that אי משום שבת קפריש means that he was informed that it is שבת (and similarly אי משום מלאכות, that he was informed that these are מלאכות). The ר"י maintains that it depends on which was more forgotten שבת (one) or מלאכות (many). However רב אשי has no resolution if they were equally שכוח. The רשב"א maintains that if they were equally שכוח (according to רב אשי) he is חייב for each מלאכה. תוס' ד"ה נודעHe became aware of the reaping and grinding in which he was unaware of the Shabbos but aware the work is prohibited - נודע לו על הקצירה ועל הטחינה של שגגת שבת וזדון מלאכות Summary: |