עירובין 102 — Soncino English Talmud

¹where it cannot be lifted up by the cord to which it was tied in which case one Master holds that, since there was a knob at one end, it has the status of a vessel, while the other Master holds that, since it cannot be lifted up by the cord to which it was tied, it may not [be moved]. MISHNAH. WITH A BOLT THAT DRAGS ALONG THE GROUND IT IS PERMITTED TO SHUT UP [A DOOR] IN THE TEMPLE BUT NOT IN THE COUNTRY; BUT WITH ONE THAT RESTS ON THE GROUND THIS IS FORBIDDEN EVERYWHERE. R.JUDAH RULED: WITH ONE THAT RESTS ON THE GROUND THIS IS PERMITTED, IN THE TEMPLE BUT WITH ONE THAT DRAGS ON THE GROUND THIS IS ALSO PERMITTED, IN THE COUNTRY. GEMARA. Our Rabbis taught: What is the definition of ‘a bolt that drags’ wherewith it is permitted to shut up [a door] in the Temple but not in the country? One that is fastened and suspended and whose one end touches the ground. R. Judah ruled: With such a bolt it is permitted [to shut up a door] even in the country; but what kind of bolt is it wherewith it is permitted [to shut up] in the Temple and not in the country? One that is neither fastened nor suspended but which is removed and put away in a corner. Rab Judah citing Samuel ruled: The halachah is in agreement with R. Judah in the case of a bolt that drags along the ground. Raba observed: This applies only where it is fastened to the door. But could this be right, seeing that R. Tabla, when he visited Mahuza, saw a bolt that was suspended from the side of a doorway and yet made no remark whatsoever on the matter? — That was one that could be lifted up by the cord to which it was tied. R. Iwya once visited Nehardea and observed that a certain man was fastening a bolt with a piece of reed grass. ‘This’, he remarked: ‘must not shut up’. R. Zera enquired: What is the ruling where the bolt was pressed into the ground? — What question is this, retorted R. Joseph, has he not heard what was taught: ‘If it was detached it is forbidden but if it was pressed into the ground it is permitted; and R. Judah ruled: If it was pressed into the ground, even though it was not detached, it is forbidden’, and in connection with this ‘Rab Judah citing Samuel ruled: The halachah is in agreement with R. Judah in the case where it was pressed into the ground? But what is the reason? — Abaye replied: Because it has the appearance of building. R. Nehumai b. Zechariah enquired of Abaye: What is the ruling where a handle was attached to the bolt? — You, the other replied, speak now of a club. It was stated: R. Nehumai b. Adda ruled: If a handle was attached to it the handling of the bolt] is permitted. At the house of R. Pedath they had a beam which ten men had to lift to fix it in position at the door, but he told them no word against this. it has, he observed. the character of a vessel, At the house of Mar Samuel they had a mortar of the capacity of an artaba, and Mar Samuel allowed it to be fixed behind the door. It has, he observed, the character of a vessel. Rami b. Ezekiel sent to R. Amram the following message: ‘ Win the Master tell us some of those excellent sayings that you once told us in the name of R. Assi in respect of the arches of a boat’. He sent word in reply: Thus said R. Assi, ‘With reference to the arches of a boat, whenever they are a handbreadth wide or, even when they are less than a handbreadth in width, provided there was no space of three handbreadths intervening between the one and the other, it is permissible to bring a that on the morrow and to Spread it over them — What is the reason? One is thereby merely adding to an occasional tent which is perfectly legitimate. R. Huna possessed some rams that needed the shade in the daytime and the open air at night. When he came to Rab the latter told him, ‘Go and roll up the reed mat but leave one handbreadth rolled, and on the morrow spread it all out and you will be merely adding to all occasional tent, and that is perfectly legitimate. Rab citing R. Hiyya ruled: It is permissible to draw, and to withdraw a certain on the Sabbath. It is also permissible to take down or to put up a bridal canopy on the Sabbath. Said R. Shesheth the son of R. Idi: This applies only where the top was less than a handbreadth in width but where the top was one handbreadth wide this is forbidden; and even when the top was less than one handbreadth wide this is applicable only if its width within three handbreadths from the top was less that a handbreadth but if within three handbreadths from the top it was one handbreadth wide this is forbidden; and, even where it was less than a handbreadth wide within three handbreadths from the top. this applies only where^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^ᵇʰ^ᵇⁱ^ᵇʲ^ᵇᵏ^ᵇˡ^ᵇᵐ^ᵇⁿ^ᵇᵒ^ᵇᵖ^ᵇᵠ^ᵇʳ

^ᵃnote:1-. Jose.
^ᵇnote:So that it can be used as a pestle.
^ᶜnote:Which may be moved on the Sabbath.
^ᵈnote:R. Eliezer
^ᵉnote:In consequence of which it must be regarded as disconnected from the door.
^ᶠnote:Like a bolt that dragged along the ground (v. following Mishnah).
^ᵍnote:Since its insertion in the sockets has the appearance of ‘building’ of the Sabbath.
^ʰnote:Which had no knob.
^ⁱnote:Sc. one that was not suspended from the door but was tied to a cord long enough to enable it to drag on the floor.
^ʲnote:Since the prohibition to move it is only Rabbinical. Pentateuchally, as the cord forms a connecting link with the door, it is regarded as belonging to the door's equipment.
^ᵏnote:Where Rabbinical Sabbath restrictions do not apply.
^ˡnote:Anywhere outside the Temple where Rabbinical restrictions are in force. A bolt that drags on the ground seems to have no connection with the door, and its insertion in the threshold sockets would have the appearance of ‘building’ on the Sabbath.
^ᵐnote:Sc. one that is completely detached from the door.
^ⁿnote:Lit., ‘here and here’, since its insertion in the sockets of the threshold may be regarded as actual ‘building’.
^ᵒnote:Since elsewhere, in his opinion, its insertion in the threshold socket is regarded as building according to Rabbinical law only.
^ᵖnote:Where Rabbinical Sabbath restrictions do not apply.
^ᵠnote:Because the cord by which it is fastened to the door provides sufficient indication that it forms part of the door's equipment and the question of building does not, therefore, arise.
^ʳnote:Lit., ‘all’.
^ˢnote:To the door, by a cord.
^ᵗnote:Since it is fastened to the door, though not actually suspended from it.
^ᵘnote:From the door.
^ᵛnote:From the sockets.
^ʷnote:That it is permitted to shut up a door even in the country.
^ˣnote:But not in the case of one that is completely detached from the door which R. Judah permitted to use in the Temple. The insertion of a detached bolt in the sockets is regarded as actual building which, however small in extent, is Pentateuchally forbidden.
^ʸnote:By a cord.
^ᶻnote:Where the connection between the door and the bolt is evident; but not where it was only tied to a door-post.
^ᵃᵃnote:Lit., ‘by its binding’, sc. the cord was a strong one and the connection between the bolt and the door was unmistakable. The question of building did not, therefore, arise.
^ᵃᵇnote:To a door.
^ᵃᶜnote:On the Sabbath. As reed grass is too frail to sustain the weight of a bolt it is regarded as non-existent, and the bolt must be deemed to be completely detached from the door.
^ᵃᵈnote:Sc. it did not merely rest in a socket in the threshold but passed through it down into the ground under it. Is the insertion of the bolt in such a manner, it is asked, regarded as building?
^ᵃᵉnote:The door bolt.
^ᵃᶠnote:From the door, sc. if the cord whereby it was fastened to it was broken and the bolt, when not in use, now rests in a corner of the room.
^ᵃᵍnote:To secure the door with it.
^ᵃʰnote:Anyone who heard of this could not, of course, have asked R. Zera's question which is here clearly solved.
^ᵃⁱnote:For Rab Judah's ruling.
^ᵃʲnote:The Insertion of a bolt through a socket in a threshold right into the ground.
^ᵃᵏnote:Lit., ‘he made for it a house of the hand’, at one of its ends; so that it assumed the shape of a mallet or club and, therefore, the character of a vessel. May such a bolt, it is asked, be moved on the Sabbath even where it was completely detached from the door?
^ᵃˡnote:Which, being suitable as a pestle for crushing grain and spices, has undoubtedly the character of a vessel which may well be handled on the Sabbath.
^ᵃᵐnote:Cf. prev. n.
^ᵃⁿnote:Lit., ‘there was’.
^ᵃᵒnote:Lit., ‘and they thrust it’.
^ᵃᵖnote:For fixing it in position on Sabbath.
^ᵃᵠnote:Despite its huge size.
^ᵃʳnote:Since it call be used as a bench.
^ᵃˢnote:A Persian and an Egyptian dry measure (Jast.) one containing fifteen se'ah (Rashi).
^ᵃᵗnote:On Sabbath.
^ᵃᵘnote:Which serve as a framework for the canvas or other material used as a shelter against the sun or rain.
^ᵃᵛnote:Or more. Such a width constitutes an occasional tent.
^ᵃʷnote:Lit., ‘or also, there is not in them’.
^ᵃˣnote:So that the rule of labud may be applied.
^ᵃʸnote:I.e., on the Sabbath.
^ᵃᶻnote:Though the canvas, or whatever the material, constitutes a tent the construction of which on the Sabbath is forbidden.
^ᵇᵃnote:The arches.
^ᵇᵇnote:Lit., ‘it is considered well or right’.
^ᵇᶜnote:On a weekday this was easily arranged by spreading a mat on the top of the shed in the morning and by rolling it up in the evening; but on the Sabbath the question of tent building arose.
^ᵇᵈnote:To consult him on the procedure to be adopted on the Sabbath.
^ᵇᵉnote:Which was unrolled during the Sabbath eve as on all other weekdays.
^ᵇᶠnote:so that an occasional tent remains.
^ᵇᵍnote:Cf. prev. n.
^ᵇʰnote:Such an act is regarded neither as the building nor as the demolishing of a ‘tent’, since the curtain does not serve the purpose of a permanent wall but merely that of a door which may well be opened and closed On the Sabbath.
^ᵇⁱnote:Lit., ‘bridegrooms’.
^ᵇʲnote:A sort of curtain hung up above the bed in a slanting position.
^ᵇᵏnote:The reason follows.
^ᵇˡnote:The permissibility.
^ᵇᵐnote:In which case (cf. prev. n.) the canopy cannot be regarded as a tent.
^ᵇⁿnote:Or more.
^ᵇᵒnote:Since it is regarded as a valid tent the construction and demolition of which on the Sabbath is forbidden.
^ᵇᵖnote:Sc. the horizontal distance between the slope of the curtain and its perpendicular height at the given point.
^ᵇᵠnote:Lit., ‘within less than three near the roof.
^ᵇʳnote:Lit., ‘there is not’.

²the measurement of the slope was less than a handbreadth, but if It was a handbreadth this is forbidden, since the slopes of tents are regarded as tents. R. Shesheth son of R. Idi further stated: A felt cap is permitted to be worn on the sabbath. But was it not taught that this was forbidden? — There is no difficulty, since the latter deals with one whose peak was one handbreadth wide, whereas the former deals with one whose peak was less than a handbreadth wide. Now then, would it also be forbidden to let one's cloak hang down to the extent of a handbreadth? — Rather say: This is no difficulty since the former deals with one that was tight whereas the latter deals with one that was not tight. MISHNAH. A LOWER PIVOT MAY BE RE-INSERTED IN ITS SOCKET IN THE TEMPLE BUT NOT IN THE COUNTRY. THE RE-INSERTION OF THE UPPER ONE, HOWEVER, IS EVERYWHERE FORBIDDEN. R.JUDAH RULED: THE UPPER ONE MAY BE RE-INSERTED IN THE TEMPLE AND THE LOWER ONE IN THE COUNTRY ALSO. GEMARA. Our Rabbis taught: The pivot of the door of a box, a chest or a turret may be re-inserted into its socket in the Temple, while in the country it may only be adjusted; but the upper one may not be re-inserted in either place; the former prohibition being a preventive measure against the possibility of one's driving it into its socket by force; and should one drive It in, the obligation of a sin-offering is incurred. The pivot of the door of a cistern, a cellar or an annexe may not be re-inserted in the socket, and if one did re-insert it a sin-offering is incurred. MISHNAH. IT IS PERMISSIBLE TO REPLACE A PLASTER ON A WOUND IN THE TEMPLE BUT NOT IN THE COUNTRY. FOR THE FIRST TIME, HOWEVER, THIS IS FORBIDDEN EVERYWHERE. GEMARA. Our Rabbis taught: A plaster that was detached from a wound may be replaced on the Sabbath. R. Judah ruled: Only if it slipped downwards may it be pushed back upwards or if it slipped upwards it may be pushed back downwards. One may also uncover a part of the plaster and wipe the opening of the wound and then another part of the plaster may be uncovered and the opening of the wound be wiped, but the plaster itself may not be wiped off since such wiping is tantamount to spreading the salve; and if one did spread the salve the obligation of a sin-offering is incurred. Rab Judah citing Samuel ruled: The halachah is in agreement with R. Judah. This, R. Hisda observed, was learnt only where it slipped off on to an object, but if it slipped off on to the ground all agree that it is forbidden to replace it on the wound. Mar son of R. Ashi stated: I was once standing in the presence of my father when his plaster slipped off on to his pillow and he replaced it. ‘Does not the Master accept’, I asked him, ‘the statement of R. Hisda that they differed only where it slipped off on to an object but that if it slipped off on to the ground all agree that replacement is forbidden; in connection with which Samuel stated: The halachah is in agreement with R. Judah’? — ‘I’, he replied, ‘did not hear of this, by which I mean: I do not accept it’. MISHNAH. A STRING MAY BE TIED UP IN THE TEMPLE BUT NOT IN THE COUNTRY. FOR THE FIRST TIME, HOWEVER, THIS IS FORBIDDEN EVERYWHERE. GEMARA. Is not our Mishnah in disagreement with the following: If the string of a harp was broken one would not tie it up but secure it with a loop? — This is no difficulty, since the latter represents the view of the Rabbis whereas the former represents that of R. Eliezer. According to R. Eliezer who holds that the preliminary requirements of a precept supersede the Sabbath one may tie the string; while according to the Rabbis who ruled that they did not supersede it one may only secure it with a loop. But if this represents the view of R. Eliezer should not tying be permitted also for the first time? — Rather say: This is no difficulty since the former is the view of R. Judah whereas the latter is that of the Rabbis. According to whose view, however, did R. Judah give his ruling?64^ᵇˢ^ᵇᵗ^ᵇᵘ^ᵇᵛ^ᵇʷ^ᵇˣ^ᵇʸ^ᵇᶻ^ᶜᵃ^ᶜᵇ^ᶜᶜ^ᶜᵈ^ᶜᵉ^ᶜᶠ^ᶜᵍ^ᶜʰ^ᶜⁱ^ᶜʲ^ᶜᵏ^ᶜˡ^ᶜᵐ^ᶜⁿ^ᶜᵒ^ᶜᵖ^ᶜᵠ^ᶜʳ^ᶜˢ^ᶜᵗ^ᶜᵘ^ᶜᵛ^ᶜʷ^ᶜˣ^ᶜʸ^ᶜᶻ^ᵈᵃ^ᵈᵇ^ᵈᶜ^ᵈᵈ^ᵈᵉ^ᵈᶠ^ᵈᵍ^ᵈʰ^ᵈⁱ^ᵈʲ^ᵈᵏ^ᵈˡ^ᵈᵐ^ᵈⁿ^ᵈᵒ^ᵈᵖ^ᵈᵠ^ᵈʳ^ᵈˢ^ᵈᵗ^ᵈᵘ^ᵈᵛ^ᵈʷ^ᵈˣ^ᵈʸ^ᵈᶻ^ᵉᵃ^ᵉᵇ^ᵉᶜ^ᵉᵈ

^ᵇˢnote:From the top to its lowest point.
^ᵇᵗnote:Sc. the slope was short and steep.
^ᵇᵘnote:As the top must be less than one handbreadth wide so must be the measurement of the slope. To obtain such a slope, since no bed can possibly be narrower than two handbreadths and a fraction, the roof of the canopy would have to be made up of a number of short curtains spread over a number of poles respectively, each of which complied with the measurements prescribed. For the sides of the canopy separate curtains hanging down vertically would have to be provided.
^ᵇᵛnote:So with MS. M. Cur. edd. ‘Shisha’.
^ᵇʷnote:Saiyana, a kind of cap made of felt with a peak projecting above the wearer's forehead.
^ᵇˣnote:Though the peak has the shape or appearance of a ‘tent’.
^ᵇʸnote:The wearing of a saiyana on the Sabbath.
^ᵇᶻnote:Cf. supra n. 1.
^ᶜᵃnote:Which is regarded as a tent.
^ᶜᵇnote:Since the projection of a part of a cap to the extent of one handbreadth is treated as a ‘tent’ to cause the wearing of the cap to be forbidden.
^ᶜᶜnote:In front of one's forehead by pulling the cloak above one's head.
^ᶜᵈnote:Since the peak of the cap is regarded as a ‘tent’ the overhanging part of the cloak should also be so regarded. As such a ruling, however, would be absurd why should it be applied in the case of the cap?
^ᶜᵉnote:in reply to the contradiction between the Baraitha and the ruling of R. Shesheth.
^ᶜᶠnote:On one's head.
^ᶜᵍnote:The prohibition against wearing it being due, not to the reason that the peak is regarded as a ‘tent’, but to the possibility that the cap might be blown off and the man on recovering it would carry it along a greater distance than four cubits in the public domain. Such a possibility need not, of course, be provided against in the case of a cloak or in the case of a cap that is set tight on one's head which cannot easily be blown off.
^ᶜʰnote:Of the door of a cupboards a window or the like that open sideways.
^ᶜⁱnote:On the Sabbath. So long as the upper one remains in its socket it is easy for the lower one to be re-inserted and the act cannot, therefore, be regarded as ‘building’ which is forbidden.
^ᶜʲnote:Where (as explained infra) a preventive measure has been enacted against the possibility of driving the pivot into the socket with the aid of a hammer or axe which is, of course, forbidden on the Sabbath.
^ᶜᵏnote:Which requires great exertion after the lower one had come out and the door was practically dragging on the ground.
^ᶜˡnote:Lit., ‘here and here’. This Tanna is of the opinion that the term ‘building’ is also applicable to articles and, since building is an activity Pentateuchally forbidden on the Sabbath, and since a Pentateuchal prohibition retains its force in the Temple also, the re-insertion of the upper pivot (cf. prev. n.) on the Sabbath is forbidden in the Temple as well as in the country.
^ᶜᵐnote:Though not in the country.
^ᶜⁿnote:Sc. the lower one (as is evident from what follows).
^ᶜᵒnote:V. supra p. 710, n. 12.
^ᶜᵖnote:Lit., ‘(they) press down’. If, however, it has completely come out of the socket it may not be re-inserted.
^ᶜᵠnote:Which requires great exertion after the lower one had come out and the door was practically dragging on the ground.
^ᶜʳnote:V. p. 710, n. 15.
^ᶜˢnote:That against the insertion of a lower pivot into its socket in the country (cf. Rashi).
^ᶜᵗnote:Since they are within, or attached to the ground.
^ᶜᵘnote:Any addition to such a structure (cf. prev. n.) is regarded as ‘building’.
^ᶜᵛnote:on the Sabbath.
^ᶜʷnote:If a priest had to remove it owing to the performance of a duty which required that there be no interception between his hand and the ritual object he handled.
^ᶜˣnote:For the reason cf. Bezah 11b.
^ᶜʸnote:This being a preventive measure against the spreading of the salve on the plaster, which is forbidden under the category of ‘erasing’ which is one of the main classes of work forbidden on the Sabbath.
^ᶜᶻnote:The application of a new plaster to a wound.
^ᵈᵃnote:Even in the Temple. While replacing a plaster that had been removed for the purpose of performing a Temple service has been allowed in order to prevent a priest from abstaining from his Temple duties on account of a plaster on his hand, the application of a plaster for the first time, which cannot affect the Temple service, could not be allowed since such an application would infringe (cf. Supra p. 711, n. 13) a Rabbinical enactment.
^ᵈᵇnote:Even in the country.
^ᵈᶜnote:As such accidents do not frequently happen the Rabbis enacted no preventive measure against them.
^ᵈᵈnote:But if it was completely detached it may not be replaced.
^ᵈᵉnote:On the exposed part.
^ᵈᶠnote:Which, as explained supra, is forbidden as a form of ‘erasing’.
^ᵈᵍnote:That the Rabbis differ from it. Judah and allow a completely detached plaster to be replaced on a wound.
^ᵈʰnote:The plaster.
^ᵈⁱnote:A cushion, for instance.
^ᵈʲnote:Lit., ‘it fell for him’.
^ᵈᵏnote:R. Judah and the Rabbis.
^ᵈˡnote:Viz., that even where a plaster had only slipped off upon an object it is forbidden to replace it on a wound. Now, since this is the halachah, why did he disregard it?
^ᵈᵐnote:Lit., ‘as if to say’.
^ᵈⁿnote:Of the musical instruments used by Levites in the Temple service.
^ᵈᵒnote:If it was broken on the Sabbath.
^ᵈᵖnote:The reason is given in the Gemara infra.
^ᵈᵠnote:The reason is given in the Gemara infra.
^ᵈʳnote:I.e., to Insert a new string on the Sabbath.
^ᵈˢnote:Lit., ‘here and here’, in the Temple as well as in the country; since such work could have been performed on the Sabbath eve.
^ᵈᵗnote:Which permits a broken string to BE TIED UP IN THE TEMPLE.
^ᵈᵘnote:In the Temple on the Sabbath.
^ᵈᵛnote:A tie, however, was forbidden (cf. Shah. 113a).
^ᵈʷnote:Such as the chopping of wood and the burning of charcoal for the purpose of preparing a knife for the performance of the precept of circumcision (cf. Shab. 130a).
^ᵈˣnote:Lit., , ties it since the repair of the string of a musical instrument in the Temple is a preliminary requisite of the precept of the sacrifices which could not be offered in the absence of the Instrumental music of the Levites.
^ᵈʸnote:Our Mishnah.
^ᵈᶻnote:As in the case of charcoal (cf. Supra n. 7).
^ᵉᵃnote:Who in respect of work on the Sabbath draws no distinction between a knot and a loop (Shab. 113a) and, since the preliminary requisites of a precept supersede the Sabbath, a knot is permitted as well as a loop.
^ᵉᵇnote:Who do not include the making of a loop among the main classes of work forbidden on the Sabbath, while a knot is included. As the string call be secured by a loop (which is a permitted act) the making of a knot (a forbidden act) was justly forbidden even in the case of the preliminary requisites of a precept.
^ᵉᶜnote:Who, as has just been explained, is the author of our Mishnah.
^ᵉᵈnote:According to which the making of a knot (which is one of the main classes of work forbidden on the Sabbath) is forbidden for the first time (even though it is a preliminary requisite of a precept) but permitted after the string had been broken.