Eruvin

who then, [it may be asked,] is the author?1 Obviously R. Simeon who ruled: NO PROHIBITION THAT IS DUE TO SHEBUTH RETAINS ITS FORCE IN THE PRESENCE OF THE HOLY WRITINGS;2 but then read the final clause: R. JUDAH RULER, EVEN IF IT WAS REMOVED FROM THE GROUND BY NO MORE THAN A THREAD'S THICKNESS HE MAY ROLL IT RACK TO HIMSELF. R. SIMEON RULED: EVEN IF IT TOUCHED THE ACTUAL. GROUND, HE MAY ROLL IT BACK TO HIMSELF. Is it likely that the first and final clauses represent the view of R. Simeon while the middle one represents that of R. Judah?-Rab Rabbah replied: Yes the first and final clauses may represent the view of R. Simeon while the middle one represents that of R. Judah: Rabbah replied: We deal here with a threshold that was trodden upon [by the public] and in order [to avert] disrespect to the holy writings 3 the Rabbis4 have permitted [to roll it back].5 Abaye raised an objection against him:6 [If it7 rested] within four cubits8 one may roll it back to oneself, [but if it rested] without the four cubits one must turn it over with its writing downwards. Now if you maintain that we are dealing with a threshold that was trodden upon by the public9 what matters it whether the end of the roll rested within the four cubits or without the four cubits?10 Rather, explained Abaye, we are dealing here with a threshold that was a karmelith11 in front of which passed a public domain.12 [Hence it is that if the end of the scroll rested] within four cubits where, even if [all the scroll] had fallen down and one would have carried it back,13 no obligation of a sin-offering would be incurred,14 the Rabbis have permitted the man to roll it back;15 but where it rested without the four cubits in which case, if he had brought it back,16 he would have incurred the obligation of a sin-offering, the Rabbis did not permit it to him.17 But if so,18 why should not a preventive measure be enacted, even [where the end of the scroll rested] within the four cubits, lest one night come to carry [the scroll]19 from the public into a private domain?20 And should you reply: Since a karmelith21 intervened this22 need not be provided against,23 did not Raba, [it may be objected,] state:24 if a man transferred an object from the beginning of four cubits25 to the end of the four cubits, and the transfer was made above his head,26 he is guilty of an offence?27 — Here we are dealing with all extensive28 threshold29 in crossing which30 one is sure to recollect [to pause].31 If you prefer I might reply: The fact is that we are dealing here with a threshold that was not extensive, but one usually looks through the holy writings before putting them away.32 But why should not the possibility be taken into consideration that one might look through them33 while in the public domain and then carry them34 directly into the private domain?35 — The author of this ruling is36 Ben ‘Azzai who laid down37 that walking is like standing.38 But is it not possible that he might throw39 them,40 R. Johanan having stated: ‘Ben ‘Azzai agrees in the case of throwing’?41 R. Aha42 b. Ahabah replied: This proves that holy writings may not be thrown.43 IF HE WAS HEADING IT ON THE TOP OF A ROOF etc. But is this44 permitted. seeing that it was taught: The writers of the scrolls of Scripture, tefillin or mezuzoth were not permitted to turn a skin45 with the writing downwards,46 but a cloth must be spread over it?47 There48 this49 is possible whereas here50 this is impossible; and if one were not to turn it over the holy writings would be exposed51 to much greater abuse. HE MUST TURN IT OVER WITH ITS WRITING DOWNWARDS. But, surely, it has not, has it, come to a rest?52 — Raba replied: This is a case where the wall was slanting.53 Said Abaye to him: You have explained our Mishnah as referring54 to a slanting wall; read them the final clause: R. JUDAH RULED, EVEN IF IT WAS REMOVED FROM THE GROUND BY NO MORE THAN A THREAD'S THICKNESS, HE MAY ROLL IT BACK TO HIMSElf, but, surely,55 I may ask, has it not come to rest?56 — Some words are wanting, the proper reading57 being as follows: This58 applies only to a slanting wall, but in the case Judah, since he permits the rolling back only where the end of the scroll does not touch the ground, but where it does, the rolling back is forbidden as a preventive measure against the possibility of doing so when both ends dropped from the reader's hands. measure could well be enacted since in that case the scroll is not exposed to so much abuse. end of the scroll is transferred from a public into a private domain, so it should also be dispensed with for the same reason in the case of carrying the end of the scroll along a greater distance than four cubits in a public domain, since one of the ends is in his hand. domain. shebuth was justifiably instituted. possibility of the infringement of a Pentateuchal law. which is regarded as a free domain. mitigated even though the object passed on its way through a free domain. Why then should the passing of the scroll across the threshold mitigate in any way the offence of carrying from a public into a private domain? the object is deemed to have been taken from the Public domain into it and from it into the private domain which is Pentateuchally permitted so that no sin-offering would be incurred even where the entire scroll had been carried in this manner. public into the private domain, no obligation of a sin-offering would be incurred. spot and a ‘putting down’ of it in another spot, the very passing across the threshold constitutes a pausing on it; cf. Shab. 5b and Keth 31b (Sonc. ed., p. 172, n. 4). scroll rolls out into the public domain, why was not a preventive measure enacted against this possibility even where only one end had rolled out? would not infringe even a shebuth?