Avodah Zarah, Daf Tet Vav, Part 3
Introduction
The sugya continues to discuss the issue of selling a large animal to idolaters.
רב הונא זבין ההיא פרה לעובד כוכבים.
אמר ליה רב חסדא מ"ט עבד מר הכי? אמר ליה אימור לשחיטה זבנה
R. Huna sold a cow to an idolater. R. Hisda said to him: Why did you act in this way?
He replied: I assume that he bought it for slaughtering.
R. Huna ignores the prohibition and sells a cow to an idolater. When challenged, he responds that he was selling it for the purpose of slaughtering.
ומנא תימרא דאמרינן כי האי גוונא?
דתנן בש"א לא ימכור אדם פרה החורשת בשביעית. וב"ה מתירין מפני שיכול לשוחטה
How do we know that we can say such a thing? Beth Shammai says: One should not sell a plowing cow during the Sabbatical Year; but Beth Hillel permits it, because he may possibly slaughter it.
R. Huna learns that one might assume that someone will slaughter an animal from a mishnah concerning selling a cow used for plowing on the Sabbatical Year, when plowing is prohibited. Bet Hillel permits it because it is possible that the cow will be used for food instead of for plowing.
אמר רבה מי דמי התם אין אדם מצווה על שביתת בהמתו בשביעית הכא אדם מצווה על שביתת בהמתו בשבת
Rabbah said: Are the two cases similar? In that other case, one is not commanded to let one’s cattle rest on the Sabbatical year, whereas in our case, one is commanded to let one’s cattle rest on the Sabbath!
Rabbah points out that the cases are not the same. One is not commanded to make sure that one s cattle rests on the Sabbatical year. It is a prohibition that falls on the person, not on the cattle. But when it comes to Shabbat, one is commanded not to let one s cattle work on Shabbat. Therefore, Rabbah argues, a Jew cannot sell his animal to an idolater.
א"ל אביי וכל היכא דאדם מצווה אסור והרי שדה דאדם מצווה על שביתת שדהו בשביעית ותנן בש"א לא ימכור אדם שדה ניר בשביעית וב"ה מתירין מפני שיכול להובירה
Abaye said to him: And in every case when one is commanded [concerning a thing] he is forbidden [to sell it to one who may disregard the commandment]? Take then the case of a field, for one is commanded to let his field lie fallow on the Sabbatical Year. Yet it has been taught: Beth Shammai say: One may not sell a field meant for plowing on the Sabbatical year, but Beth Hillel permit it, because it is possible that he will let it lie fallow [during that year]!
Abaye points out that what Rabbah says is not true. Just because one is commanded to make sure that no forbidden work is done with one s possession does not mean that he cannot sell it to someone who will not observe the commandment. Bet Hillel allows one to sell a field for plowing to a person who might plow it because there is a chance that they will not plow it.
מתקיף לה רב אשי וכל היכא דאין אדם מצווה שרי והרי כלים דאין אדם מצווה על שביתת כלים בשביעית ותנן אלו הן כלים שאין אדם רשאי למוכרן בשביעית המחרישה וכל כליה העול והמזרה והדקר.
R. Ashi objected: And in any case where a person is not commanded [concerning a thing] he is permitted [to sell it to one who will not observe the prohibition]? Take then the case of implements, for one is not commanded to let one’s implements rest in the Sabbatical year. Yet we have learned: The following are the implements which one is not allowed to sell in the Sabbatical year: the plough and all its accessory vessels, the yoke, the winnowing-fan and the mattock!
R. Ashi attacks Rabbah in the opposite direction. Sometimes one is not commanded concerning one s objects and nevertheless one still cannot sell them to those who will use them to break a commandment. Such is the case with regard to selling plowing instruments during the sabbatical year.
אלא אמר רב אשי כל היכא דאיכא למיתלא תלינן ואע"ג דמצווה וכל היכא דליכא למיתלי לא תלינן אע"ג דאינו מצווה
Rather R. Ashi said, where there is reason for the assumption [that proper use will be made] we assume it, even though a command is involved, and where there is no reason for such assumption, we do not assume it, even where there is no command involved.
R. Ashi says that what really matters is whether we can make a reasonable assumption that the item sold will be used to transgress a commandment. It is reasonable to assume that one might decide to slaughter a cow instead of using it for work. This would not be reasonable when it comes to a donkey. It is unlikely that one will use plowing instruments for anything else. Therefore they cannot be sold to one who does not observe the laws of the sabbatical year.
We should note how R. Ashi reverts to simple reason to support R. Huna s actions. Rabbah on the other hand wanted to find an authoritative source. This may reflect a general shift from tradition as a source of authenticity to logic.