Eruvin

only a piece of material that was three handbreadths by three1 causes an interposition2 while one that is less than three handbreadths by three3 causes no interposition.4 This is in fact identical with the ruling which Raba cited in the name of R. Hisda. Must it be conceded that this5 differs from the view of R. Judah son of R. Hiyya?6 — A bandage is different7 since it is significant. But according to R. Johanan.8 instead of being informed9 about the reed-grass,10 why were we not informed about a bandage?11 — We were taught9 indirectly that reed-grass heals. 12 MISHNAH. SALT MAY BE SCATTERED13 ON THE ALTAR'S ASCENT14 THAT THE PRIESTS SHALL NOT SLIP. WATER ALSO MAY BE DRAWN ON THE SABBATH BY MEANS OF A WHEEL15 FROM THE CISTERN OF THE EXILES16 AND FROM THE GREAT CISTERN;17 AND ON A FESTIVAL DAY18 FROM THE HAKER WELL ALSO.19 GEMARA. R.Ika of Pashronia pointed out to Raba the following inconsistency. We learned, SALT MAY BE SCATTERED ON THE ALTAR'S ASCENT THAT THE PRIESTS SHALL NOT SLIP. Thus20 only in the Temple is this permitted21 but not in the country. But is not this inconsistent with the following: If a courtyard floor was damaged by rainwater one may bring straw and level it?22 — Straw is different23 since its owner does not renounce it.24 Said R. Aha son of Raba to R. Ashi: How are we to understand the case of the SALT? if its owner has renounced it, would not the scattering constitute an addition to the structure?25 And if he did not renounce it, would it not constitute an unlawful interposition?26 — This is a case where the salt27 was scattered when the limbs of sacrifices were carried up the ascent, an act which is not regarded as part of the Temple service.28 But is it not indeed? Was it not in fact written in Scripture. And the priest shall offer the whole, and make it smoke upon the altar,29 a text which, a Master explained,30 refers to the carrying of the limbs up the ascent?31 — Rather say: This32 refers [to salt33 scattered] when the wood is carried to the altar pile which is an act that is no part of the Temple service. 34 Raba discoursed: If a courtyard floor was damaged by rainwater one may bring straw and level35 it. Said R. Papa to Raba: Was It not taught. When he levels the ground he must not scatter the straw either with a small basket or with a large one32 but only with the bottom broken from a basket?36 Raba thereupon appointed an amora37 and delivered the following discourse: The statement I made to you38 was an error on my part.39 But it was this indeed that was reported in the name of R. Eliezer:40 ‘And When he levels it he must not scatter the straw either with a small basket or with a large one but with the bottom broken from a basket.’ WATER ALSO MAY BE DRAWN . . . FROM THE CISTERN OF THE EXILES. Ulla once happened to visit R. Manasseh41 when a man came and knocked on the door. ‘Who’, he exclaimed ‘is this person? May his body be desecrated, for he42 desecrates the Sabbath’. ‘Only a musical sound’,43 said Rabbah to him, ‘has been forbidden’.44 Abaye pointed out an objection against him:45 ‘Liquids may be drawn by means of a siphon,46 and water may be allowed to drip from the arak,47 for a sick person on the Sabbath’. Thus only ‘for a sick person’ is this allowed,48 but not for a healthy one. Now, how are we to imagine the circumstances? Would you not agree that this is a case where the sick man was asleep and it was desired49 that he should wake up? May it not then50 be inferred51 that52 the Production of any sound53 is forbidden?54 — No; this is a case where he was awake and it is desired that he should fall asleep, so that the sound heard is one like a tingling noise.55 He pointed out to him56 a further objection: If a man guards his fruit against the birds or his gourds against wild beasts he may proceed on the Sabbath in his usual way, provided he does not clap his hand, beat his chest or stamp his feet as is usually done on weekdays. Now what could be the reason?57 Is it not that the man produces sound and that the production of any sound58 is forbidden?54 — R. Aha b. Jacob replied: This57 is a preventive measure against the Possibility of his Picking up a pebble.59 What, however, is the reason for the statement which Rab Judah citing Rab made that women who play with nuts commit a transgression? Is it not that this60 produces sound and that the production of any sound58 is forbidden?54 — No; the reason61 is that they might proceed to level the ground.62 For, were you not to concede this, how would you explain the ruling of Rab Judah that women who play63 with apples commit a transgression? What sound could be produced there?64 Consequently it must be conceded that the reason is that65 they might proceed to level the ground.66 We learned: WATER MAY BE DRAWN ON THE SABBATH BY MEANS OF A WHEEL FROM THE CISTERN OF THE EXILES AND FROM THE GREAT CISTERN. Thus only in the Temple is this permitted67 but not in the country. But what could be the reason? Is it not that the revolution of the wheel produces a sound which is forbidden?68 — No; this is a preventive measure against the possibility of a man's drawing the water for his garden or his ruin. 69 Amemar allowed the drawing of water by means of a wheel at Mahuza; ‘for’, he said, ‘on what ground did the Rabbis enact a preventive measure against such drawing? Only on the ground that a person might also draw water for his garden or his ruin. But in this place there is neither garden nor ruin’. When, however, he observed that they began to addition to the priest's garments. Temple where its main purpose is to cover up a wound during the performance of the service. from Babylon. is this to be reconciled with our Mishnah which allows salt to be scattered in the Temple court only? the ground on the Sabbath is forbidden as ‘levelling’ which is a form of ‘building’, but since the straw is not to remain on the ground permanently the act of scattering cannot be regarded as ‘building’. Salt, on the other hand, being useless after it has once been scattered on the ground, is presumed to have been renounced by its owner once it has been scattered. The act, therefore, is permitted in the Temple court only but not in the country. structures. Cur. edd. insert in parenthesis, ‘All this (do 1 give thee) in writing, as the Lord hath made me wise by his hand upon me’ (I Chron. XXVIII, 19) from which words it is inferred (cf. Rashi a.l.) that all parts of the Temple, internal as well as external structures, were minutely described by God and nothing was to he added to them. MS.M. omits the Scriptural quotation. to the people assembled. forbidden.