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1) "MOSHIT" ABOVE TEN TEFACHIM
OPINIONS: RASHI on the Mishnah says that Moshit (handing an object to another person, a distance of four Amos away in Reshus ha'Rabim) is Chayav when it is done above ten Tefachim, because in the Mishkan it was done above ten Tefachim (when the pillars were passed from one wagon to another). Does that mean that Moshit is Chayav *only* above ten Tefachim, or that Moshit is Chayav *even* above ten Tefachim and below ten Tefachim as well?(a) RASHI (DH v'Lo Yalfinan) tells us that according to the opinion that does not learn the laws of Zorek (throwing in Reshus ha'Rabim) from Moshit, then both Rebbi Akiva and the Rabanan agree with the law discussed at the end of the Mishnah, that one is Patur for Zorek. If that is true, why does the Mishnah say "Keitzad," which implies that the Mishnah is explaining the argument between Rebbi Akiva and the Rabanan that appears right before it in the Mishnah (TOSFOS)? Why did Rashi not simply explain that the Mishnah is referring to Zorek *below* ten Tefachim, which is the case in which Rebbi Akiva and the Rabanan argue? The word "Keitzad" would then work out well, since it would be explaining the argument between Rebbi Akiva and the Rabanan!
97b2) "SHOVET" AND "MEDAKDEK"
QUESTION: The Gemara mentions that Rebbi Yehudah must maintain that one is Chayav for a Toldah even when he does it together with its Av, because he says that one is Chayav for doing "Shovet" and "Medakdek" together.3) INTENDING TO THROW FOUR "AMOS" AND THROWING EIGHT
QUESTION: The Gemara concludes that if a person intended to throw an object four Amos and instead threw eight Amos, he is Patur, because he did not intend for it to fall there. How do we reconcile this Gemara with the Gemara earlier (73a), where Abaye and Rava argue in a case where one intended to throw two Amos and instead threw four Amos? According to that Gemara, Abaye says that one is *Chayav* for throwing four Amos when he intended to throw only two!Next daf
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