Commentary for Eruvin 156:7

עשאו לאשירה סולם מהו תיבעי לרבי יהודה תיבעי לרבנן

the entire day [is involved];<span class="x" onmousemove="('comment',' Since access through a closed door is obviously impossible the doorway between the two courtyards must remain open and be available for use throughout the day if the 'erub is to retain its validity until the termination of the Sabbath. Now since the use of a tree is forbidden on the Sabbath the tree appointed cannot possibly serve as a virtual 'doorway' even according to Rabbi.');">²³</span> or is it possible that even according to the Rabbis the tree may have the status of a doorway,<span class="x" onmousemove="('comment',' And if one is appointed to serve as a ladder access between the courtyards is thereby permitted.');">²⁴</span> except that it is one at the side of whic a lion crouches?<span class="x" onmousemove="('comment',' Metaphor. The tree may be a valid 'doorway' that cannot be used on account of a Rabbinical prohibition as an ordinary open door that cannot be used on account of a lion that crouched beside it. As in the latter case, though debarred from the use of the doorway itself, the tenants are nevertheless permitted access to one another through any holes or crevices in the intervening wall so are they permitted in the former case even according to the Rabbis.');">²⁵</span> What again<span class="x" onmousemove="('comment',' If in the last case the ruling is that a tree may be regarded as a proper ladder and valid 'doorway'.');">²⁶</span>

Explore commentary for Eruvin 156:7. In-depth commentary and analysis from classical Jewish sources.