Eruvin

If he made It according to the view of R. Eliezer,1 should not this be permitted also for the first time? — Rather say: There is no difficulty since the latter represents the view of R. Simeon while the former represents that of the Rabbis. For it was taught: if a Levite had a break in the string of his harp2 he may tie it up; R. Simeon ruled: He may only make a loop; R. Simeon b. Eleazar said: Neither the one nor the other3 would produce a tone; one4 should rather unwind the string from the lower pin5 and6 wind it7 round the upper one or unwind it from the upper pin6 and wind it7 round the lower one.8 And if you prefer I might reply: The former as well as the latter represents the view of the Rabbis,9 and yet there is no difficulty, since the former refers to a break in the middle10 while the latter refers to one at the end.11 And if you prefer I might reply: Both refer to a break in the middle part, but the Master12 holds that13 a preventive measure is enacted,14 while the Masters15 hold that no preventive measure is to be enacted.16 MISHNAH. A WEN17 MAY BE REMOVED18 IN THE TEMPLE19 BUT NOT IN THE COUNTRY.20 IF [THE OPERATION, HOWEVER, MUST BE PERFORMED] WITH AN INSTRUMENT IT IS FORBIDDEN EVERYWHERE.21 GEMARA. Is not this22 inconsistent with the following: Carrying it,23 bringing it from without the permitted Sabbath limit, and removing its wen do not supersede the Sabbath, and R. Eliezer ruled: They do supersede it?24 — R. Eleazar25 and R. Jose son of R. Hanina26 gave different explanations. One Master explains that both rulings refer to a soft wen27 and yet there is no difficulty, since the former deals with removal by the hand while the latter deals with removal by means of an instrument.28 And the other Master explains that both rulings refer to removal with the hand, and yet there is no difficulty, since the latter refers to a soft wen29 while the former refers to a dry one.30 But according to him who explained that the former dealt with removal by the hand while the latter dealt with removal by means of an instrument, what was his reason for not explaining that the latter dealt with a soft wen and the former with a dry one? — He can answer you: A dry one may be removed even by means of an instrument. What is the reason? Because It merely crumbles away. And according to him who explained that the latter referred to a soft wen while the former referred to a dry one, what was his reason for not explaining that the former referred to removal by hand and the litter to an operation by means of an instrument? — He can answer you: Concerning an instrument we have explicitly31 learnt: IF [THE OPERATION, HOWEVER, MUST BE PERFORMED] WITH AN INSTRUMENT IT IS FORBIDDEN EVERYWHERE.32 And the other?33 — The reason why the ruling was taught there is because it was desired to indicate the divergence of opinion between R. Eliezer and the Rabbis.34 And the other?33 — The ruling35 must be similar to that36 of ‘carrying it’ or ‘bringing it from without the permitted Sabbath limit’ which is only a Rabbinical restriction.37 And the other?33 — As regards ‘carrying it’ he is not in agreement with R. Nathan who38 holds that a living being carries its own self;39 and as regards ‘bringing it from without the permitted Sabbath limit’, he is in agreement with R. Akiba who holds that the laws relating to Sabbath limits are Pentateuchal.40 R. Joseph raised an objection: R. Eliezer argued,41 May not this42 be inferred a minori ad majus? If slaughtering which43 is forbidden under the category of work44 supersedes the Sabbath, how much more so should these,45 which come only under the category of shebuth, supersede the Sabbath?46 — Rather, said R. Joseph, both47 deal with removal48 by hand49 but50 a shebuth51 relating to the Temple52 within the Temple53 has been permitted whereas a shebuth51 relating to the Temple in the country54 has not been permitted. Abaye once sat at his studies and discoursed on this statement55 when R. Safra pointed out to him the following objection: If a man was reading in a scroll on a threshold and the scroll rolled out of his hand, he may roll it back to himself.56 Now is it not the case here57 one of a shebuth relating to the Temple58 in the country59 and yet no preventive measure has been enacted60 against the possibility that the scroll might fall down completely61 and the man might then carry it?62 — Have we not explained this case as dealing with ‘a threshold that was a karmelith in front of which passed a public domain’,63 so that, since its rolled up section64 was still in his hand, even the prohibition of shebuth does not exist.65 He66 raised a further objection against him:67 The paschal lamb may be lowered into the oven at dusk.68 Now is not the case here one of a shebuth relating to the Temple69 in the country70 and yet no preventive measure was enacted against the possibility that the man might stir up the coals?71 Thereupon he72 remained silent. When he? came to R. Joseph and told him ‘Thus said R. Safra to me, the latter asked him: Why did you not answer him, ‘The members of a [paschal lamb] party73 are careful’?74 — And Abaye?75 — We only presume that priests76 are careful, but we do not presume that the members of a [paschal lamb] party77 are also careful. Raba78 explained: This79 represents the view of R. Eliezer who80 ruled that the preliminary requisites of a precept supersede the Sabbath,81 R. Eliezer however, agreeing that a change82 should be made as far as this is possible.83 than tying it, the former, which enables the tone to be produced, is to be preferred. Our Mishnah thus represents the view of the Rabbis of the Baraitha who, agreeing with R. Eliezer on one point, that preliminary requisites of a precept supersede the Sabbath, permit the tying up of the string on the Sabbath; but disagreeing with him that such an act is permitted for the first time, permit it only where the break occurred on the Sabbath. BE TIED UP. Rabbinically forbidden as a preventive measure and no such measures have been enacted in the case of the Temple. Sabbath even in the Temple. the Sabbath when the Passover eve falls on that day. reconciled with the anonymous ruling in our Mishnah which permits it? Sabbath. relating to the wen, must also be Pentateuchal. merely Rabbinical. How then could anyone maintain that the removal of a wen is a Pentateuchal prohibition? examined at its owner's home. fall down and the man were to carry it back into the private domain by way of the karmelith. other foodstuffs. cannot refer to removal by means of an instrument, on account of the objection raised supra that such a removal would be an act Pentateuchally forbidden; and our Mishnah cannot refer to a dry wen which may be removed even by means of an instrument since, in its final clause the use of an instrument is forbidden. performed prior to the Sabbath. so, as is the case in our Mishnah and in that of Pes., where only a shebuth is involved. forbidden. Where, however, no change is possible, even one of the mail classes of forbidden work supersedes the Sabbath.