## Shabbat Daf 102a

###### Shabbat 102a:1
[Shabbat 102a:1](https://torahapp.org/share/book/Shabbat/r/102a:1)

**מַתְנִי׳** הַזּוֹרֵק, וְנִזְכַּר מֵאַחַר שֶׁיָּצְתָה מִיָּדוֹ, קְלָטָהּ אַחֵר, קְלָטָהּ כֶּלֶב אוֹ שֶׁנִּשְׂרְפָה — פָּטוּר. זָרַק לַעֲשׂוֹת חַבּוּרָה, בֵּין בְּאָדָם וּבֵין בַּבְּהֵמָה, וְנִזְכַּר עַד שֶׁלֹּא נַעֲשֵׂית חַבּוּרָה — פָּטוּר. זֶה הַכְּלָל: כׇּל חַיָּיבֵי חַטָּאוֹת — אֵינָן חַיָּיבִין עַד שֶׁתְּהֵא תְּחִלָּתָן וְסוֹפָן שְׁגָגָה. תְּחִלָּתָן שְׁגָגָה וְסוֹפָן זָדוֹן, תְּחִילָּתָן זָדוֹן וְסוֹפָן שְׁגָגָה — פְּטוּרִין, עַד שֶׁתְּהֵא תְּחִילָּתָן וְסוֹפָן שְׁגָגָה.

**William Davidson Edition - English:**
**MISHNA:** **One who** unwittingly **throws** an object from one domain to another or one who throws an object four cubits within the public domain, **and after** the object **left his hand he remembered** that he is in violation of a prohibition, if **another caught it,** or if **a dog caught it, or if it was burned, he is exempt.** Similarly, if **one threw** a rock on Shabbat **to inflict a wound on a person or on an animal,** for which one is liable to bring a sin-offering, **and he remembered** that he was in violation of a prohibition **before** the **wound was inflicted, he is exempt. This is the principle: All** who are **liable** to bring **sin-offerings are only liable if the beginning** of their action **and the conclusion** of their action **are unwitting.** However, if **the beginning** of one’s action was **unwitting and the conclusion** was **intentional,** as he became aware that he was in violation of a prohibition, or if **the beginning** of one’s action was **intentional and the conclusion** was **unwitting,** the individuals in both of these cases **are exempt until** both **the beginning and the conclusion are unwitting.**


###### Shabbat 102a:2
[Shabbat 102a:2](https://torahapp.org/share/book/Shabbat/r/102a:2)

**גְּמָ׳** הָא נָחָה — חַיָּיב? וַהֲלֹא נִזְכָּר, וּתְנַן: כׇּל חַיָּיבֵי חַטָּאוֹת אֵינָן חַיָּיבִין עַד שֶׁתְּהֵא תְּחִלָּתָן וְסוֹפָן שְׁגָגָה?! אָמַר רַב כָּהֲנָא: סֵיפָא אֲתָאן לְלַכְתָּא וּמִתְנָא.

**William Davidson Edition - English:**
**GEMARA:** We learned in the mishna that if one throws an object unwittingly and then remembers that he was in violation of a prohibition, he is exempt if the object did not come to rest on the ground. The Gemara infers: If the object **comes to rest,** he is **liable.** The Gemara asks: Why is he liable? **Didn’t he remember** the prohibition before it landed, **and we learned** in the mishna: **All** who are **liable** to bring **sin-offerings are only liable if the beginning** of their action **and the conclusion** of their action **will be unwitting?** If one remembered before the act was complete, he should be exempt. **Rav Kahana said:** With regard to **the latter** clause of the mishna, **we have come** to a special case of **a bolt and a cord.** The bolt is connected to a cord that one holds in his hand, which renders him capable of retrieving the bolt before it lands. Therefore, in a case where the beginning was unwitting and the conclusion was intentional, one is exempt because he is still capable of changing the outcome of the action. However, in the first clause of the mishna, once the object left his hand the action is irreversible, and therefore it is an action whose beginning and conclusion are unwitting.


###### Shabbat 102a:3
[Shabbat 102a:3](https://torahapp.org/share/book/Shabbat/r/102a:3)

לַכְתָּא וּמִתְנָא אוֹגְדוֹ בְּיָדוֹ הוּא! כְּגוֹן שֶׁנִּתְכַּוֵּין לַעֲשׂוֹת חַבּוּרָה. הָא נָמֵי תְּנֵינָא: הַזּוֹרֵק לַעֲשׂוֹת חַבּוּרָה, בֵּין בָּאָדָם בֵּין בַּבְּהֵמָה, וְנִזְכַּר עַד שֶׁלֹּא נַעֲשֵׂית חַבּוּרָה — פָּטוּר! אֶלָּא אָמַר רָבָא: בְּמַעֲבִיר.

**William Davidson Edition - English:**
The Gemara asks: The case of **the bolt and the cord** is one where **one holds it in his hand.** Therefore, no act of throwing actually took place, and there is no liability to bring a sin-offering. The Gemara answers: The case of the bolt and the cord was not stated with regard to Shabbat. Rather, it was stated with regard to **one who intended to inflict a wound** by throwing an object tied to a rope. The Gemara asks: **This was also taught** explicitly in the mishna: If **one threw** a rock on Shabbat **to inflict a wound on a person or on an animal, and he remembered before** the **wound was inflicted, he is exempt. Rather, Rava said:** This principle was stated **with regard to** a case of **carrying,** not throwing an object. Since one is holding the object the entire time while violating the prohibition, and is capable of letting it go at any time, this is a case whose beginning and conclusion are intentional.


###### Shabbat 102a:4
[Shabbat 102a:4](https://torahapp.org/share/book/Shabbat/r/102a:4)

וְהָא ״זֶה הַכְּלָל״ דְּקָתָנֵי, אַזְּרִיקָה קָתָנֵי. אֶלָּא אָמַר רָבָא, תַּרְתֵּי קָתָנֵי: הַזּוֹרֵק וְנִזְכַּר מֵאַחַר שֶׁיָּצְתָה מִיָּדוֹ, אִי נָמֵי לֹא נִזְכַּר וּקְלָטָהּ אַחֵר אוֹ קְלָטָהּ כֶּלֶב אוֹ שֶׁנִּשְׂרְפָה — פָּטוּר.

**William Davidson Edition - English:**
The Gemara asks: **Wasn’t this principle that was taught, taught** with regard to **throwing** because that is the topic of the mishna? **Rather, Rava said: Two** separate matters **were taught** in the mishna. The first case is: **One who** unwittingly **throws** an object, **and after** the object **left his hand he remembered** that he was in violation of a prohibition. **Alternatively,** another case where one is exempt is: A case where **one did not remember and another caught it,** or **a dog caught it, or if it was burned, he is exempt.**


###### Shabbat 102a:5
[Shabbat 102a:5](https://torahapp.org/share/book/Shabbat/r/102a:5)

רַב אָשֵׁי אָמַר: חַסּוֹרֵי מְחַסְּרָא, וְהָכִי קָתָנֵי: הַזּוֹרֵק וְנִזְכַּר מֵאַחַר שֶׁיָּצְתָה מִיָּדוֹ, קְלָטָהּ אַחֵר אוֹ קְלָטָהּ כֶּלֶב אוֹ שֶׁנִּשְׂרְפָה — פָּטוּר. הָא נָחָה — חַיָּיב. בַּמֶּה דְּבָרִים אֲמוּרִים — שֶׁחָזַר וְשָׁכַח, אֲבָל לֹא חָזַר וְשָׁכַח — פָּטוּר, שֶׁכׇּל חַיָּיבֵי חַטָּאוֹת אֵינָן חַיָּיבִין עַד שֶׁתְּהֵא תְּחִלָּתָן וְסוֹפָן שְׁגָגָה.

**William Davidson Edition - English:**
**Rav Ashi said:** The mishna **is incomplete, and it teaches the following: One who throws** a rock **and remembers** the violation **after it left his hand,** if **another caught it,** or if **a dog caught it, or if it was burned, he is exempt.** By inference, if the object **comes to rest,** he is **liable.** Rav Ashi adds: **In what** case **are these matters stated?** In a case **where one then forgot** again before the object came to rest. **However,** if **one did not then forget** again, **he is exempt because all** who are **liable** to bring **sin-offerings are liable only if the beginning** of their action **and the conclusion** of their action **are unwitting.**


###### Shabbat 102a:6
[Shabbat 102a:6](https://torahapp.org/share/book/Shabbat/r/102a:6)

זֶה הַכְּלָל: כׇּל חַיָּיבֵי חַטָּאוֹת כּוּ׳. אִיתְּמַר: שְׁתֵּי אַמּוֹת בְּשׁוֹגֵג, שְׁתֵּי אַמּוֹת בְּמֵזִיד, שְׁתֵּי אַמּוֹת בְּשׁוֹגֵג — רַבָּה אָמַר: פָּטוּר. רָבָא אָמַר: חַיָּיב.

**William Davidson Edition - English:**
We learned in the mishna that **this is the principle: All** who are **liable** to bring **sin-offerings** are only liable if the beginning of their action and the conclusion of their action are unwitting. **It was stated** that *amora’im* disputed this point. With regard to a case where one carried an object in the public domain **two cubits unwittingly,** and then became aware and carried it **two** more **cubits intentionally,** and **then** carried it **two** additional **cubits unwittingly,** and then placed the object, can this be characterized as a case in which the beginning of the action and the conclusion of the action are unwitting? **Rabba said: One is exempt. Rava said: One is liable.**


###### Shabbat 102a:7
[Shabbat 102a:7](https://torahapp.org/share/book/Shabbat/r/102a:7)

רַבָּה אָמַר פָּטוּר, אֲפִילּוּ לְרַבָּן גַּמְלִיאֵל דְּאָמַר אֵין יְדִיעָה לַחֲצִי שִׁיעוּר, הָתָם הוּא דְּכִי קָא גָמַר שִׁיעוּרָא — בְּשׁוֹגֵג קָא גָמַר, אֲבָל הָכָא דִּבְמֵזִיד — לָא.

**William Davidson Edition - English:**
The Gemara clarifies the two positions. **Rabba said: One is exempt.** This is the *halakha* **even according to Rabban Gamliel, who said: There is no awareness for half a measure,** and therefore he is liable. Since one is not liable to bring a sacrifice for a half-measure, the fact that he became aware between consumption of the two halves of an olive-bulk is of no significance. One’s awareness does not demarcate between the two half-measures of two cubits with regard to liability to bring a sin-offering. He only said so **there, when the measure** that determines liability **was completed, it was completed unwittingly. However, here,** when the measure is completed, it is completed **intentionally.** In that case, he would say **no,** he is not liable. The measure that determines liability for carrying in the public domain on Shabbat is four cubits. When the object reached four cubits, he was carrying the object intentionally.


###### Shabbat 102a:8
[Shabbat 102a:8](https://torahapp.org/share/book/Shabbat/r/102a:8)

וּבְמַאי? אִי בְּזוֹרֵק — שׁוֹגֵג הוּא! אֶלָּא בְּמַעֲבִיר.

**William Davidson Edition - English:**
The Gemara explains: **And in what** case was this stated? **If** it was stated **with regard to** a case of **throwing,** the entire act was **unwitting** because when he became aware, there was nothing he could do to prevent the object from landing. **Rather,** it must have been **with regard to** a case of **carrying.**


###### Shabbat 102a:9
[Shabbat 102a:9](https://torahapp.org/share/book/Shabbat/r/102a:9)

רָבָא אָמַר חַיָּיב, וַאֲפִילּוּ לְרַבָּנַן דְאָמְרִי יֵשׁ יְדִיעָה לַחֲצִי שִׁיעוּר, הָתָם הוּא דִּבְיָדוֹ, אֲבָל הָכָא דְּאֵין בְּיָדוֹ — לָא. וּבְמַאי? אִי בְּמַעֲבִיר — הֲרֵי בְּיָדוֹ! וְאֶלָּא בְּזוֹרֵק.

**William Davidson Edition - English:**
**Rava said: One is liable. Even according to the Rabbis, who said: There is awareness for half a measure,** and therefore he is exempt, they only said so **there,** where it is still **in his control** to complete or terminate the action. **But here,** where it is **not in his control** to affect the outcome, they would **not** say so and would deem him liable. **And in what** case was this stated? **If** it was stated **with regard to** a case of **carrying,** the outcome is still **in his control. Rather,** it must have been **with regard to** a case of **throwing.** Apparently, Rabba and Rava do not disagree. They are discussing separate cases.


###### Shabbat 102a:10
[Shabbat 102a:10](https://torahapp.org/share/book/Shabbat/r/102a:10)

אָמַר רַבָּה: זָרַק וְנָחָה בְּפִי הַכֶּלֶב אוֹ בְּפִי הַכִּבְשָׁן — חַיָּיב. וְהָאֲנַן תְּנַן: קְלָטָהּ אַחֵר אוֹ קְלָטָהּ הַכֶּלֶב אוֹ שֶׁנִּשְׂרְפָה — פָּטוּר! הָתָם דְּלָא מְכַוֵּין, הָכָא דְּקָא מְכַוֵּין.

**William Davidson Edition - English:**
**Rabba said:** If **one** unwittingly **threw** an object from one domain to another or unwittingly threw an object four cubits in a public domain on Shabbat, **and it came to rest in the mouth of a dog or in a furnace, he is liable.** The Gemara asks: **Didn’t we learn** in the mishna: If **another caught it,** or if **a dog caught it, or if it was burned, he is exempt?** The Gemara answers: **There,** the case of the mishna where one is exempt, **one did not intend** to throw it into the dog’s mouth. A dog came and snatched the object, preventing it from landing at its intended destination. Since the intention of the thrower was not realized, he is exempt. However, **here,** where Rabba said that the thrower is liable, **he intended** to throw the object into the dog’s mouth. He is liable because his intention was realized.


###### Shabbat 102a:11
[Shabbat 102a:11](https://torahapp.org/share/book/Shabbat/r/102a:11)

אָמַר רַב בִּיבִי בַּר אַבָּיֵי, אַף אֲנַן נָמֵי תְּנֵינָא: יֵשׁ אוֹכֵל אֲכִילָה אַחַת וְחַיָּיב עָלֶיהָ אַרְבַּע חַטָּאוֹת וְאָשָׁם אֶחָד. הַטָּמֵא שֶׁאָכַל חֵלֶב, וְהוּא נוֹתָר מִן הַמּוּקְדָּשִׁין, בְּיוֹם הַכִּפּוּרִים.

**William Davidson Edition - English:**
**Rav Beivai bar Abaye said: We also learned** support for that distinction in a mishna: **There is a person** who performs a single act of **eating** an olive-bulk of food, **and he is liable to bring four sin-offerings and one guilt-offering.** How so? This *halakha* applies to one who is **ritually impure who ate forbidden fat** that was ***notar* from a consecrated offering,** i.e., it remained after the time when it may have been eaten expired, and this happened **on Yom Kippur.** The person who did this is liable to bring one sin-offering for eating consecrated food while impure, one for eating forbidden fat, one for eating *notar*, and one for eating on Yom Kippur. He is also liable to bring a guilt-offering for misuse of consecrated items.


###### Shabbat 102a:12
[Shabbat 102a:12](https://torahapp.org/share/book/Shabbat/r/102a:12)

רַבִּי מֵאִיר אוֹמֵר: אַף אִם הָיְתָה שַׁבָּת וְהוֹצִיאוֹ [בְּפִיו] — חַיָּיב. אָמְרוּ לוֹ: אֵינוֹ מִן הַשֵּׁם. וְאַמַּאי? הָא אֵין דֶּרֶךְ הוֹצָאָה בְּכָךְ! אֶלָּא: כֵּיוָן דְּקָא מִיכַּוֵּין — מַחְשַׁבְתּוֹ מְשַׁוְּיָא לֵיהּ מָקוֹם. הָכָא נָמֵי, כֵּיוָן דְּקָא מִיכַּוֵּין — מַחְשַׁבְתּוֹ מְשַׁוְּיָא לֵיהּ מָקוֹם.

**William Davidson Edition - English:**
**Rabbi Meir says:** There is one more sin-offering for which he may be liable. **In addition, if it was Shabbat and he carried** this olive-bulk of food from one domain to another **in his mouth, he is liable** for carrying out on Shabbat. The Rabbis **said to** Rabbi Meir: Liability for the sin-offering that you added **is not** incurred **from** violation **of the** same **type** of prohibition. He is liable for carrying out the food, not for eating it. However, fundamentally, the Rabbis agree that one would be liable for carrying out in that case. The Gemara asks: **And why** would one be liable? **That** carrying, which was done in one’s mouth, **is not the typical manner of carrying out. Rather,** it must be that **since he intended** to carry out the object in that manner, **his thought** renders his mouth a suitable **place** for placement of an object. **Here, too, since he intends** to throw the object into the dog’s mouth, **his thought** renders the dog’s mouth a suitable **place** for placement of an object, and he is liable for throwing it there.


###### Shabbat 102a:13
[Shabbat 102a:13](https://torahapp.org/share/book/Shabbat/r/102a:13)

**הדרן עלך הזורק**