עירובין 101:1 — Soncino English Talmud

MISHNAH. WITH THE DOOR IN A REAR COURT, OR THE STOP-GAPS IN A BREACH OR REED-MATS ONE MAY NOT CLOSE [AN OPENING] UNLESS THEY ARE RAISED FROM THE GROUND. GEMARA. Does not the following, however, present a contradiction: With a door, a reed-mat or a keg, that drag along the ground,it is permitted. whenever they are fastened and suspended, to close an opening on the Sabbath and much more so on a festival day? — Abaye replied: The latter refers to such as have a hinge. Raba replied: It refers to a case where they had a hinge. An objection was raised: With a door, a reed-mat or a keg, that drag along the ground, whenever they are fastened, suspended and raised from the ground even if only by a hair's breadth. It is permitted to close an opening; otherwise this is forbidden? Abaye explains in accordance with his view, and Raba explains in accordance with his view. ‘Abaye explains in accordance with his view’: They must either have a hinge or be raised from the ground. ‘Raba explains in accordance with his view’: They must either have had a hinge or must be raised from the ground. Our Rabbis taught: If boughs of thorn-bushes, or bundles of wood were prepared to serve as a stop-gap for a breach in a courtyard, whenever they are fastened and suspended, it is permitted to close with them on the Sabbath and much more so on a festival day. R. Hiyya learned: With a widowed door that is dragged upon the ground it is not permitted to close tan opening]. What are we to understand by a ‘widowed door’? — Some say: One made of a single board. Others Say: One that has no frame. Rab Judah ruled: A pile may be laid out from the top downwards. but it is forbidden to build it up from the bottom upwards, and the same applies to an egg, a pot, a bed and a cask. A certain Sadducee once said to R. Joshua b. Hananiah. ‘You are a brier, since of you it is written in Scripture: the best of them is as a brier’. ‘Foolish man’, the other replied, ‘look up the conclusion of the text where it is written: The upright man is a better [protection] than a tabernacle’. ‘What then was meant by The best of them is as a brier?’ ‘As briers protect a gap so do the best men among us protect us’. Another interpretation: The best of them is as a hedek because they crush the wicked men in Gehenna; as it is said in Scripture: Arise and thresh, O daughter of Zion, for I will make thy horn iron, and I will make thy hoofs brass; and thou shalt beat in pieces many peoples etc. MISHNAH. A MAN MAY NOT STAND IN A PRIVATE DOMAIN AND OPEN A DO ON IN THE PUBLIC DOMAIN, OR IN THE PUBLIC DOMAIN AND OPEN A DOOR IN A PRIVATE DOMAIN, UNLESS HE HAS MADE A PARTITION TEN HANDBREADTHS HIGH. so n. MEIR. THEY SAID To HIM: IT ONCE HAPPENED AT THE BUTCHERS’ MARKET IN JERUSALEM THAT THEY LOCKED THEIR SHOPS AND LEFT THE KEY IN A WINDOW ABOVE A SHOP DOOR. R. JOSE SAID: IT WAS THE WOOL-DEALERS’ MARKET. GEMARA. As to the Rabbis, how is it that when R. Meir spoke of a PUBLIC DOMAIN they retorted by citing a karmelith, since Rabbah b. Bar Hana stated in the name of R. Johanan: As for Jerusalem, were it not that its gates were closed at night, one would have incurred the guilt of carrying in it as a public domain? R. Papa replied: The latter statement refers to the time before breaches were made in its wall whereas the former refers to the time after the breaches had been made. Raba replied: The final clause deals with the gates of a garden. and it is this that was implied: is A MAN MAY NOT STAND IN A PRIVATE DOMAIN AND OPEN A DOOR IN A KARMELITH, OR IN A KARMELITH AND OPEN A DOOR IN A PRIVATE DOMAIN.59^ᵃ^ᵇ^ᶜ^ᵈ^ᵉ^ᶠ^ᵍ^ʰ^ⁱ^ʲ^ᵏ^ˡ^ᵐ^ⁿ^ᵒ^ᵖ^ᵠ^ʳ^ˢ^ᵗ^ᵘ^ᵛ^ʷ^ˣ^ʸ^ᶻ^ᵃᵃ^ᵃᵇ^ᵃᶜ^ᵃᵈ^ᵃᵉ^ᵃᶠ^ᵃᵍ^ᵃʰ^ᵃⁱ^ᵃʲ^ᵃᵏ^ᵃˡ^ᵃᵐ^ᵃⁿ^ᵃᵒ^ᵃᵖ^ᵃᵠ^ᵃʳ^ᵃˢ^ᵃᵗ^ᵃᵘ^ᵃᵛ^ᵃʷ^ᵃˣ^ᵃʸ^ᵃᶻ^ᵇᵃ^ᵇᵇ^ᵇᶜ^ᵇᵈ^ᵇᵉ^ᵇᶠ^ᵇᵍ

^ᵃnote:Which as a rule is not fixed to the wall but is movable, and leaned against the doorway only when it is desired to shut it.
^ᵇnote:Or ‘(bundles of) thorns’.
^ᶜnote:On the Sabbath.
^ᵈnote:A doorway or breach.
^ᵉnote:Lit., ‘high’.
^ᶠnote:If they reach the ground this is forbidden, since their erection resembles ‘building’.
^ᵍnote:To the ruling in our Mishnah.
^ʰnote:Aliter: A plough used as a bar.
^ⁱnote:Lit., ‘and there Is no need to say’.
^ʲnote:How then is this Baraitha, which only insists on suspension, to be reconciled with our Mishnah which demands that THEY must be RAISED FROM THE GROUND?
^ᵏnote:Which imparts to them the character of a proper door the closing of which cannot be mistaken for ‘building’. Suspension alone is, therefore, sufficient.
^ˡnote:Though they have none now. The mere mark of the hinge suffices to impart to them the character of a proper door (cf. prev. ii.)
^ᵐnote:Lit., ‘high’.
^ⁿnote:Lit., ‘(they) may not close with them’. How then is this Baraitha, which requires both suspension and raising from the ground, to be reconciled with the previous Baraitha and with our Mishnah?
^ᵒnote:The last cited Baraitha.
^ᵖnote:So R. Han.
^ᵠnote:This is explained anon.
^ʳnote:By inserting into a gap such a board which has no resemblance to a door, one appears to be actually building on the Sabbath.
^ˢnote:To bind it together (cf. Rashi) or against which to shut (cf. Jast.).
^ᵗnote:For making a fire on a festival day.
^ᵘnote:The upper logs or chips being held up in the air while the lower ones are inserted and arranged beneath them.
^ᵛnote:Placing, for instance, two chips at the bottom and another two crosswise above them; since this has the appearance of building which is forbidden on a festival day as on the Sabbath.
^ʷnote:That is to be roasted. The egg must be held up while the wood is laid out under it (cf. prev. two notes).
^ˣnote:Supported on two casks. Cf. Bezah 32b.
^ʸnote:The center cloth must be held up while the frame is pushed under it (cf. prev. notes).
^ᶻnote:If it is to be placed on two other casks.
^ᵃᵃnote:Micah VII, 4’
^ᵃᵇnote:Lit., , ‘lower (your eyes) to the end’.
^ᵃᶜnote:Cf. A.V. ‘sharper than a thorn hedge’ (R.V. and A.f.T. ‘worse than’).
^ᵃᵈnote:E.V., ‘brier’.
^ᵃᵉnote:Mehadekin of the same rt. as hedek by interchange of (guttural) h with (aspirate) h.
^ᵃᶠnote:Or ‘crush’.
^ᵃᵍnote:Micah IV, 13.
^ᵃʰnote:With a key that he picks up in the public domain.
^ᵃⁱnote:Even though the key was picked up within four cubits from the door. This is a preventive measure against the possibility of transferring the key from the public into the private domain.
^ᵃʲnote:By taking up a key from the roof of a shop that was no less than four handbreadths wide and above ten handbreadths from the ground.
^ᵃᵏnote:Though the key was picked up in a private domain. This is a preventive measure against the possible transfer of the key from the private into the public domain below ten handbreadths from the ground.
^ᵃˡnote:In the latter case.
^ᵃᵐnote:Within the public domain.
^ᵃⁿnote:To separate his position from the public domain (cf. supra n. 18).
^ᵃᵒnote:The Rabbis who differed from him.
^ᵃᵖnote:Or: Crammers’, or: Poulterers’.
^ᵃᵠnote:Standing in the public domain.
^ᵃʳnote:The key being held above ten handbreadths from the ground.
^ᵃˢnote:The movement of objects between which add a private domain is Pentateuchally forbidden.
^ᵃᵗnote:Which is subject to a Rabbinical restriction only.
^ᵃᵘnote:Var. lec.. R. Huna (Asheri).
^ᵃᵛnote:As the gates, however, were closed at night all the roads and streets of the city were only subject to the restrictions of a karmelith. Now since the preventive measure against the possibility of transferring the key from one domain into another was made by R. Meir only in the case of a public and a private domain (where a Pentateuchal law might be transgressed), what objection does the Jerusalem incident (which relates to a private domain and a karmelith where only a rabbinical law might possibly be transgressed) provide against R. Meir?
^ᵃʷnote:Var. lec. Rabbah.
^ᵃˣnote:Lit., ‘here’, that Jerusalem is subject to the restrictions of a karmelith only.
^ᵃʸnote:Our Mishnah which regards Jerusalem as a public domain.
^ᵃᶻnote:In our Mishnah.
^ᵇᵃnote:Lit., ‘comes to’.
^ᵇᵇnote:Which, being greater than two beth se'ah, and not having been enclosed for dwelling purposes, is subject to the laws of a karmelith.
^ᵇᶜnote:By pushing his hand through a hole in its walls into the garden.
^ᵇᵈnote:Sc. the garden, this being a preventive measure against the possibility of transferring the key from the karmelith into the private domain.
^ᵇᵉnote:Picking up a key from a spot four handbreadths wide and ten handbreadths high.
^ᵇᶠnote:At a height of ten handbreadths from the ground.
^ᵇᵍnote:Cf supra n. 2. mut. mut.