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Le-toldot ha-ḳaṭegoryah shel isure "ʿovadin de-ḥol" be-Shabat ṿe-yo[m] ṭ[ov] ṿe-yiḥusah la-ḳaṭegoryah shel isure ha-"shevut" / me-et Admiʾel Ḳosmanלתולדות הקטגוריה של איסורי "עובדין דחול" בשבת ויו"ט ויחוסה לקטגוריה של איסורי ה"שבות" / מאת אדמיאל קוסמן
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his originally, as the term appears in his rejection of Rav Yosef who saw the identity between Rabbi Yehoshua who permits weighing by the use of equal parts of the same item on Yom- tov and the Mishna in" Bechorot" that permits weighing by the use of equal parts of the same item when applied to consecrated objects that have been invalidated, and against this Abbaye argues, as is quoted there," Perhaps it is not so, Rabbi Yehoshua only permits this on Yom- tov where there is no disrespect to consecrated objects, but where the act involves disrespect to consecrated objects he would not permit it,( he would not agree with the Mishna in" Bechorot").

" אי נמי, עד כאן לא קאמרי רבנן התם אלא משום דלא מחזי כעובדין דחול,

אבל הכא דמחזי כעובדין דחול לא".

According to this approach the sages according to Rabbi Yehoshua, only in such circumstances do they permit using equal parts for weighing as it does not look like " Ovadin de'chol"( because we are discussing an act of selling and it is not customary to weigh in this manner when selling- Rashi), but here on Yom- tov it looks like" Ovadin de'chol"( we are talking about dividing something and this is done in a secular manner Rashi), and it would be prohibited. Therefore it is conceivable that the sages who prohibit the use of equal parts when weighing on Yom- tov will agree with the Mishna in" Bechorot" to permit using this weighing method in the case of the first- born. It is possible then, to question if this term is part of Abbaye's original argument, and to propose that Abbaye's original statement ended in the first part with the rejection of Rav Yosef's position:" Perhaps it is not so... disrespect for consecrated objects no", and

is a later addition to Abbaye's" אי נמי... אבל הכא דמחזי כעובדין דחול לא" the continuation

original statement. In order to verify the correctness of this approach we systematically

which is calling into question" דלמא לא היא... אי נמי" וכו', checked this form of rejection

the analyzed statement quoted before it by attacking both sides of a hypothesis based on the statement in question. We found that this form of analysis was used by the

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