Eruvin 201

<big><strong>מתני׳</strong></big> הדלת שבמוקצה וחדקים שבפרצה ומחצלות אין נועלין בהן אלא אם כן גבוהים מן הארץ:

<big><b>MISHNAH: </b></big>WITH THE DOOR<span class="x" onmousemove="('comment',' Which as a rule is not fixed to the wall but is movable, and leaned against the doorway only when it is desired to shut it.');">¹</span> IN A REAR COURT, OR THE STOP-GAPS<span class="x" onmousemove="('comment',' Or ' (bundles of) thorns'.');">²</span> IN A BREACH OR REED-MATS ONE MAY NOT CLOSE<span class="x" onmousemove="('comment',' On the Sabbath.');">³</span> [AN OPENING]<span class="x" onmousemove="('comment',' A doorway or breach.');">⁴</span> UNLESS THEY ARE RAISED<span class="x" onmousemove="('comment',' Lit., 'high'.');">⁵</span>

<big><strong>גמ׳</strong></big> ורמינהו דלת הנגררת ומחצלת הנגררת וקנקן הנגרר בזמן שקשורין ותלויין נועלין בהן בשבת ואין צריך לומר ביום טוב

FROM THE GROUND.<span class="x" onmousemove="('comment',' If they reach the ground this is forbidden, since their erection resembles 'building'.');">⁶</span> <big><b>GEMARA: </b></big>Does not the following, however, present a contradiction:<span class="x" onmousemove="('comment',' To the ruling in our MISHNAH:');">⁷</span> With a door, a reed-mat or a keg,<span class="x" onmousemove="('comment',' Aliter: A plough used as a bar.');">⁸</span> that drag along the ground,it is permitted. whenever they are fastened and suspended, to close an opening on the Sabbath and much more so<span class="x" onmousemove="('comment',' Lit., 'and there Is no need to say'.');">⁹</span>

אמר אביי בשיש להם ציר רבא אמר בשהיה להן ציר

on a festival day?<span class="x" onmousemove="('comment',' How then is this Baraitha, which only insists on suspension, to be reconciled with our Mishnah which demands that THEY must be RAISED FROM THE GROUND?');">¹⁰</span> - Abaye replied: The latter refers to such as have a hinge.<span class="x" onmousemove="('comment',' Which imparts to them the character of a proper door the closing of which cannot be mistaken for 'building'. Suspension alone is, therefore, sufficient.');">¹¹</span> Raba replied: It refers to a case where they had a hinge.<span class="x" onmousemove="('comment',' Though they have none now. The mere mark of the hinge suffices to impart to them the character of a proper door (cf. prev. ii.)');">¹²</span> An objection was raised: With a door, a reed-mat or a keg,<span class="x" onmousemove="('comment',' Aliter: A plough used as a bar.');">⁸</span> that drag along the ground, whenever they are fastened, suspended and raised<span class="x" onmousemove="('comment',' Lit., 'high'.');">¹³</span>

מיתיבי דלת הנגררת ומחצלת הנגררת וקנקן הנגרר בזמן שקשורין ותלויין וגבוהים מן הארץ אפילו מלא נימא נועלין בהן ואם לאו אין נועלין בהן

from the ground even if only by a hair's breadth. It is permitted to close a opening; otherwise this is forbidden?<span class="x" onmousemove="('comment',' Lit., ' (they) may not close with them'. How then is this Baraitha, which requires both suspension and raising from the ground, to be reconciled with the previous Baraitha and with our Mishnah?');">¹⁴</span> Abaye explains<span class="x" onmousemove="('comment',' The last cited Baraitha.');">¹⁵</span> in accordance with his view, and Raba explains<span class="x" onmousemove="('comment',' The last cited Baraitha.');">¹⁵</span> in accordance with his view.'

אביי מתרץ לטעמיה ורבא מתרץ לטעמיה אביי מתרץ לטעמיה או שיש להן ציר או שגבוהין מן הארץ רבא מתרץ לטעמיה כשהיה להן ציר או שגבוהין מן הארץ

Abaye explains in accordance with his view': They must either have a hinge or be raised from the ground.' Raba explains in accordance with his view': They must either have had a hinge or must be raised from the ground. Our Rabbis taught: If boughs of thorn-bushes, or bundles of wood<span class="x" onmousemove="('comment',' So R. Han.');">¹⁶</span> were prepared to serve as a stop-gap for a breach in a courtyard, whenever they are fastened and suspended, it is permitted to close with them on the Sabbath and much more so on<span class="x" onmousemove="('comment',' Lit., 'and there Is no need to say'.');">⁹</span> a festival day.

ת"ר סוכי קוצים וחבילין שהתקינן לפירצה שבחצר בזמן שקשורין ותלויין נועלין בהן בשבת וא"צ לומר ביו"ט

R'Hiyya learned: With a widowed<span class="x" onmousemove="('comment',' This is explained anon.');">¹⁷</span> door that is dragged upon the ground it is not permitted to close tan opening]. What are we to understand by a 'widowed door'? - Some say: One made of a single board.<span class="x" onmousemove="('comment',' By inserting into a gap such a board which has no resemblance to a door, one appears to be actually building on the Sabbath.');">¹⁸</span> Others Say: One that has no frame.<span class="x" onmousemove="('comment',' To bind it together (cf. Rashi) or against which to shut (cf. Jast.) .');">¹⁹</span> Rab Judah ruled: A pile<span class="x" onmousemove="('comment',' For making a fire on a festival day.');">²⁰</span>

תני ר' חייא דלת אלמנה הנגררת אין נועלין בה היכי דמי דלת אלמנה איכא דאמרי דחד שיפא ואיכא דאמרי דלית ליה גשמה

may be laid out from the top downwards.<span class="x" onmousemove="('comment',' The upper logs or chips being held up in the air while the lower ones are inserted and arranged beneath them.');">²¹</span> but it is forbidden to build it up from the bottom upwards,<span class="x" onmousemove="('comment',' Placing, for instance, two chips at the bottom and another two crosswise above them; since this has the appearance of building which is forbidden on a festival day as on the Sabbath.');">²²</span> and the same applies to an egg,<span class="x" onmousemove="('comment',' That is to be roasted. The egg must be held up while the wood is laid out under it (cf. prev. two notes) .');">²³</span> a pot,<span class="x" onmousemove="('comment',' Supported on two casks. Cf. Bezah 32b.');">²⁴</span> a bed<span class="x" onmousemove="('comment',' The center cloth must be held up while the frame is pushed under it (cf. prev. notes) .');">²⁵</span>

אמר רב יהודה האי מדורתא ממעלה למטה שרי ממטה למעלה אסיר

and a cask.<span class="x" onmousemove="('comment',' If it is to be placed on two other casks.');">²⁶</span> A certain Sadducee once said to R'Joshua B'Hananiah.' You are a brier, since of you it is written in Scripture: the best of them is as a brier'.<span class="x" onmousemove="('comment',' Micah VII, 4'');">²⁷</span> 'Foolish man', the other replied, 'look up the conclusion<span class="x" onmousemove="('comment',' Lit., , 'lower (your eyes) to the end'.');">²⁸</span> of the text where it is written:<span class="x" onmousemove="('comment',' Micah VII, 4'');">²⁷</span>

וכן ביעתא וכן קידרא וכן פוריא וכן חביתא

The upright man is a better [protection] than a tabernacle'.<span class="x" onmousemove="('comment',' Cf. A.V. 'sharper than a thorn hedge' (R.V. and A.f.T. 'worse than') .');">²⁹</span> 'What then was meant by The best of them is as a brier? ' 'As briers protect a gap so do the best men among us protect us'. Another interpretation: The best of them is as a hedek<span class="x" onmousemove="('comment',' E.V., 'brier'.');">³⁰</span> because they crush<span class="x" onmousemove="('comment',' Mehadekin of the same rt. as hedek by interchange of (guttural) h with (aspirate) h.');">³¹</span> the wicked men in Gehenna; as it is said in Scripture: Arise and thresh, O daughter of Zion, for I will make thy horn iron, and I will make thy hoofs brass; and thou shalt beat in pieces<span class="x" onmousemove="('comment',' Or 'crush'.');">³²</span>

א"ל ההוא צדוקי לרבי יהושע בן חנניה חדקאה דכתיב בכו (מיכה ז, ד) טובם כחדק אמר ליה שטיא שפיל לסיפיה דקרא דכתיב ישר ממסוכה ואלא מאי טובם כחדק כשם שחדקים הללו מגינין על הפירצה כך טובים שבנו מגינים עלינו דבר אחר טובם כחדק שמהדקין את הרשעים לגיהנם שנאמר (מיכה ד, יג) קומי ודושי בת ציון כי קרנך אשים ברזל ופרסותיך אשים נחושה והדיקות עמים רבים וגו':

many peoples etc.<span class="x" onmousemove="('comment',' Micah IV, 13.');">³³</span> <big><b>MISHNAH: </b></big>A MAN MAY NOT STAND IN A PRIVATE DOMAIN AND OPEN<span class="x" onmousemove="('comment',' With a key that he picks up in the public domain.');">³⁴</span> A DO ON IN THE PUBLIC DOMAIN,<span class="x" onmousemove="('comment',' Even though the key was picked up within four cubits from the door. This is a preventive measure against the possibility of transferring the key from the public into the private domain.');">³⁵</span> OR IN THE PUBLIC DOMAIN AND<span class="x" onmousemove="('comment',' By taking up a key from the roof of a shop that was no less than four handbreadths wide and above ten handbreadths from the ground.');">³⁶</span> OPEN A DOOR IN A PRIVATE DOMAIN,<span class="x" onmousemove="('comment',' Though the key was picked up in a private domain. This is a preventive measure against the possible transfer of the key from the private into the public domain below ten handbreadths from the ground.');">³⁷</span>

<big><strong>מתני׳</strong></big> לא יעמוד אדם ברשות היחיד ויפתח ברשות הרבים ברשות הרבים ויפתח ברשות היחיד אא"כ עשה מחיצה גבוה עשרה טפחים דברי ר' מאיר

UNLESS<span class="x" onmousemove="('comment',' In the latter case.');">³⁸</span> HE HAS MADE<span class="x" onmousemove="('comment',' Within the public domain.');">³⁹</span> A PARTITION TEN HANDBREADTHS HIGH.<span class="x" onmousemove="('comment',' To separate his position from the public domain (cf. supra n. 18) .');">⁴⁰</span> so n. MEIR'THEY<span class="x" onmousemove="('comment',' The Rabbis who differed from him.');">⁴¹</span>

אמרו לו מעשה בשוק של פטמים שהיה בירושלים שהיו נועלין ומניחין את המפתח בחלון שעל גבי הפתח רבי יוסי אומר שוק של צמרים הוה:

SAID To HIM: IT ONCE HAPPENED AT THE BUTCHERS'<span class="x" onmousemove="('comment',' Or: Crammers', or: Poulterers'.');">⁴²</span> MARKET IN JERUSALEM THAT<span class="x" onmousemove="('comment',' Standing in the public domain.');">⁴³</span> THEY LOCKED THEIR SHOPS<span class="x" onmousemove="('comment',' The key being held above ten handbreadths from the ground.');">⁴⁴</span> AND LEFT THE KEY IN A WINDOW ABOVE A SHOP DOOR'R'JOSE SAID: IT WAS THE WOOL-DEALERS' MARKET. <big><b>GEMARA: </b></big>As to the Rabbis,<span class="x" onmousemove="('comment',' The Rabbis who differed from him.');">⁴¹</span>

<big><strong>גמ׳</strong></big> ורבנן אמר רבי מאיר רשות הרבים ומהדרו אינהו כרמלית דאמר רבה בר בר חנה אמר רבי יוחנן ירושלים אלמלא דלתותיה ננעלות בלילה חייבין עליה משום רשות הרבים

how is it that when R'Meir spoke of a PUBLIC DOMAIN<span class="x" onmousemove="('comment',' The movement of objects between which add a private domain is Pentateuchally forbidden.');">⁴⁵</span> they retorted by citing a karmelith,<span class="x" onmousemove="('comment',' Which is subject to a Rabbinical restriction only.');">⁴⁶</span> since Rabbah B'Bar Hana<span class="x" onmousemove="('comment',' Var. lec.. R. Huna (Asheri) .');">⁴⁷</span> stated in the name of R'Johanan: As for Jerusalem, were it not that its gates were closed at night, one would have incurred the guilt of carrying in it as a public domain?<span class="x" onmousemove="('comment',' As the gates, however, were closed at night all the roads and streets of the city were only subject to the restrictions of a karmelith. Now since the preventive measure against the possibility of transferring the key from one domain into another was made by R. Meir only in the case of a public and a private domain (where a Pentateuchal law might be transgressed) , what objection does the Jerusalem incident (which relates to a private domain and a karmelith where only a rabbinical law might possibly be transgressed) provide against R. Meir?');">⁴⁸</span> R'Papa<span class="x" onmousemove="('comment',' Var. lec. Rabbah.');">⁴⁹</span>

אמר רב פפא כאן קודם שנפרצו בה פרצות כאן לאחר שנפרצו בה פרצות

replied: The latter statement<span class="x" onmousemove="('comment',' Lit., 'here', that Jerusalem is subject to the restrictions of a karmelith only.');">⁵⁰</span> refers to the time before breaches were made in its wall whereas the former<span class="x" onmousemove="('comment',' Our Mishnah which regards Jerusalem as a public domain.');">⁵¹</span> refers to the time after the breaches had been made. Raba replied: The final clause<span class="x" onmousemove="('comment',' In our MISHNAH:');">⁵²</span> deals with<span class="x" onmousemove="('comment',' Lit., 'comes to'.');">⁵³</span>

רבא אמר סיפא אתאן לשערי גינה והכי קאמר וכן לא יעמוד ברשות היחיד ויפתח בכרמלית בכרמלית ויפתח ברשות היחיד

the gates of a garden.<span class="x" onmousemove="('comment',' Which, being greater than two beth se'ah, and not having been enclosed for dwelling purposes, is subject to the laws of a karmelith.');">⁵⁴</span> and it is this that was implied: is A MAN MAY NOT STAND IN A PRIVATE DOMAIN AND<span class="x" onmousemove="('comment',' By pushing his hand through a hole in its walls into the garden.');">⁵⁵</span> OPEN A DOOR IN A KARMELITH,<span class="x" onmousemove="('comment',' Sc. the garden, this being a preventive measure against the possibility of transferring the key from the karmelith into the private domain.');">⁵⁶</span> OR IN A KARMELITH AND<span class="x" onmousemove="('comment',' Picking up a key from a spot four handbreadths wide and ten handbreadths high.');">⁵⁷</span> OPEN A DOOR<span class="x" onmousemove="('comment',' At a height of ten handbreadths from the ground.');">⁵⁸</span> IN A PRIVATE DOMAIN.<span class="x" onmousemove="('comment',' Cf supra n. 2. mut. mut.');">⁵⁹</span>