Shavuah tov!
Rabbah says that a sukkah with a third wall of a tefach makes a reshus that is also good for Shabbos due to "migo."
Abaye then challenges Rabbah: "Do we say 'migo?, and cites a baraisa: "A sukkah wall is the same as a Sabbath wall," citing the "camping" Sabbath enclosure of stakes in the ground, less than 3 tfachim apart. The baraisa goes on to say that a Sabbath wall is stricter than a sukkah wall because a sukkah's gaps can exceed the solid portions, but a Sabbath wall cannot.
Abaye concludes (according to the Artscroll) that there is a dichotomy between the right to carry, and the right to sleep and eat, in the sukkah on Shabbat.
Rabbah says "No, carrying in a Shabbat sukkah is more lenient than the rest of the year." This seems to be simply what Rabbah said at the outset.
So what exactly is Abaye's challenge? (In simple terms for this simple thinker.)
Thank you
Yerachmiel Putney, zikhron Yaakov, Eretz Yisrael
What Rabah said at the outset was before we saw any Beraisa. Abaye then cited a Beraisa which, at face value, would seem to say that we are always stricter for Shabbos than we are for Sukah, and this would apply on every single Shabbos of the year, with no exceptions whatsoever.
Rabah argued that when the Beraisa stated "Shabbos is more than Sukah," it means that every Shabbos in the year is more than Shabbos of Sukah, and we do say a Migo.
So Rabah was consistent with his opinion that carrying in a Shabbos Sukah is more leninent than the rest of the year, but he was only able to maintain this argument by resorting to a rather original way of explaining the Beraisa. Rabah rejected Abaye's argument but Abaye might well retort that his opinion fits better with the simple reading of the Beraisa.
Kol Tuv,
Dovid Bloom