Eruvin 204:1

בשיפועה טפח אבל יש בשיפועה טפח שיפועי אהלים כאהלים דמו

the measurement of the slope<span class="x" onmousemove="('comment',' From the top to its lowest point.');">¹</span> was less than a handbreadth,<span class="x" onmousemove="('comment',' Sc. the slope was short and steep.');">²</span> but if It was a handbreadth this is forbidden, since the slopes of tents are regarded as tents.<span class="x" onmousemove="('comment',' As the top must be less than one handbreadth wide so must be the measurement of the slope. To obtain such a slope, since no bed can possibly be narrower than two handbreadths and a fraction, the roof of the canopy would have to be made up of a number of short curtains spread over a number of poles respectively, each of which complied with the measurements prescribed. For the sides of the canopy separate curtains hanging down vertically would have to be provided.');">³</span> R'Shesheth<span class="x" onmousemove="('comment',' So with MS. M. Cur. edd. 'Shisha'.');">⁴</span>

ואמר רב שישא בריה דרב אידי סיינא שרי והתניא אסור לא קשיא הא דאית ביה טפח הא דלית ביה טפח

son of R'Idi further stated: A felt cap<span class="x" onmousemove="('comment',' Saiyana, a kind of cap made of felt with a peak projecting above the wearer's forehead.');">⁵</span> is permitted to be worn on the sabbath.<span class="x" onmousemove="('comment',' Though the peak has the shape or appearance of a 'tent'.');">⁶</span> But was it not taught that this<span class="x" onmousemove="('comment',' The wearing of a saiyana on the Sabbath.');">⁷</span> was forbidden? - There is no difficulty, since the latter deals with one whose peak<span class="x" onmousemove="('comment',' Cf. supra n. 1.');">⁸</span>

אלא מעתה שרביב בגלימיה טפח הכי נמי דאסור

was one handbreadth wide,<span class="x" onmousemove="('comment',' Which is regarded as a tent.');">⁹</span> whereas the former deals with one whose peak<span class="x" onmousemove="('comment',' Cf. supra n. 1.');">⁸</span> was less than a handbreadth wide. Now then,<span class="x" onmousemove="('comment',' Since the projection of a part of a cap to the extent of one handbreadth is treated as a 'tent' to cause the wearing of the cap to be forbidden.');">¹⁰</span>

אלא לא קשיא הא דמיהדק הא דלא מיהדק:

would it also be forbidden to let one's cloak hang down<span class="x" onmousemove="('comment',' In front of one's forehead by pulling the cloak above one's head.');">¹¹</span> to the extent of a handbreadth?<span class="x" onmousemove="('comment',' Since the peak of the cap is regarded as a 'tent' the overhanging part of the cloak should also be so regarded. As such a ruling, however, would be absurd why should it be applied in the case of the cap?');">¹²</span> - Rather say:<span class="x" onmousemove="('comment',' in reply to the contradiction between the Baraitha and the ruling of R. Shesheth.');">¹³</span> This is no difficulty since the former deals with one that was tight<span class="x" onmousemove="('comment',' On one's head.');">¹⁴</span>

<big><strong>מתני׳</strong></big> מחזירין ציר התחתון במקדש אבל לא במדינה והעליון כאן וכאן אסור רבי יהודה אומר העליון במקדש והתחתון במדינה:

whereas the latter deals with one that was not tight.<span class="x" onmousemove="('comment',' The prohibition against wearing it being due, not to the reason that the peak is regarded as a 'tent', but to the possibility that the cap might be blown off and the man on recovering it would carry it along a greater distance than four cubits in the public domain. Such a possibility need not, of course, be provided against in the case of a cloak or in the case of a cap that is set tight on one's head which cannot easily be blown off.');">¹⁵</span> <big><b>MISHNAH: </b></big>A LOWER PIVOT<span class="x" onmousemove="('comment',' Of the door of a cupboards a window or the like that open sideways.');">¹⁶</span> MAY BE RE-INSERTED IN ITS SOCKET IN THE TEMPLE<span class="x" onmousemove="('comment',' On the Sabbath. So long as the upper one remains in its socket it is easy for the lower one to be re-inserted and the act cannot, therefore, be regarded as 'building' which is forbidden.');">¹⁷</span> BUT NOT IN THE COUNTRY.<span class="x" onmousemove="('comment',' Where (as explained infra) a preventive measure has been enacted against the possibility of driving the pivot into the socket with the aid of a hammer or axe which is, of course, forbidden on the Sabbath.');">¹⁸</span>

<big><strong>גמ׳</strong></big> תנו רבנן ציר דלת שידה תיבה ומגדל במקדש מחזירין במדינה דוחקין והעליון כאן וכאן לא יחזיר גזרה שמא יתקע ואם תקע חייב חטאת

THE RE-INSERTION OF THE UPPER ONE,<span class="x" onmousemove="('comment',' Which requires great exertion after the lower one had come out and the door was practically dragging on the ground.');">¹⁹</span> HOWEVER, IS EVERYWHERE FORBIDDEN.<span class="x" onmousemove="('comment',' Lit., 'here and here'. This Tanna is of the opinion that the term 'building' is also applicable to articles and, since building is an activity Pentateuchally forbidden on the Sabbath, and since a Pentateuchal prohibition retains its force in the Temple also, the re-insertion of the upper pivot (cf. prev. n.) on the Sabbath is forbidden in the Temple as well as in the country.');">²⁰</span> R'JUDAH RULED: THE UPPER ONE MAY BE RE-INSERTED IN THE TEMPLE<span class="x" onmousemove="('comment',' Though not in the country.');">²¹</span> AND THE LOWER ONE IN THE COUNTRY ALSO.

של בור ושל דות ושל יציע לא יחזיר ואם החזיר חייב חטאת:

<big><b>GEMARA: </b></big>Our Rabbis taught: The pivot<span class="x" onmousemove="('comment',' Sc. the lower one (as is evident from what follows) .');">²²</span> of the door of a box, a chest or a turret may be re-inserted into its socket in the Temple,<span class="x" onmousemove="('comment',' V. supra p. 710, n. 12.');">²³</span> while in the country it may only be adjusted;<span class="x" onmousemove="('comment',' Lit., ' (they) press down'. If, however, it has completely come out of the socket it may not be re-inserted.');">²⁴</span> but the upper one<span class="x" onmousemove="('comment',' Which requires great exertion after the lower one had come out and the door was practically dragging on the ground.');">²⁵</span>

<big><strong>מתני׳</strong></big> מחזירין רטיה במקדש אבל לא במדינה אם בתחילה כאן וכאן אסור:

may not be re-inserted in either place;<span class="x" onmousemove="('comment',' V. p. 710, n. 15.');">²⁶</span> the former prohibition<span class="x" onmousemove="('comment',' That against the insertion of a lower pivot into its socket in the country (cf. Rashi) .');">²⁷</span> being a preventive measure against the possibility of one's driving it into its socket by force; and should one drive It in, the obligation of a sin-offering is incur The pivot of the door of a cistern, a cellar or an annexe<span class="x" onmousemove="('comment',' Since they are within, or attached to the ground.');">²⁸</span> may not be re-inserted in the socket,<span class="x" onmousemove="('comment',' Any addition to such a structure (cf. prev. n.) is regarded as 'building'.');">²⁹</span>

<big><strong>גמ׳</strong></big> תנו רבנן רטיה שפרשה מעל גבי מכה מחזירין בשבת ר' יהודה אומר הוחלקה למטה דוחקה למעלה למעלה דוחקה למטה ומגלה מקצת הרטיה ומקנח פי המכה וחוזר ומגלה מקצת רטיה ומקנח פי המכה

and if one did re-insert it a sin-offering is incurred. <big><b>MISHNAH: </b></big>IT IS PERMISSIBLE<span class="x" onmousemove="('comment',' on the Sabbath.');">³⁰</span> TO REPLACE A PLASTER ON A WOUND<span class="x" onmousemove="('comment',' If a priest had to remove it owing to the performance of a duty which required that there be no interception between his hand and the ritual object he handled.');">³¹</span> IN THE TEMPLE<span class="x" onmousemove="('comment',' For the reason cf. Bezah 11b.');">³²</span>

ורטיה עצמה לא יקנח מפני שהוא ממרח ואם מירח חייב חטאת

BUT NOT IN THE COUNTRY.<span class="x" onmousemove="('comment',' This being a preventive measure against the spreading of the salve on the plaster, which is forbidden under the category of 'erasing' which is one of the main classes of work forbidden on the Sabbath.');">³³</span> FOR THE FIRST TIME, HOWEVER, THIS<span class="x" onmousemove="('comment',' The application of a new plaster to a wound.');">³⁴</span> IS FORBIDDEN EVERYWHERE.<span class="x" onmousemove="('comment',' Even in the Temple. While replacing a plaster that had been removed for the purpose of performing a Temple service has been allowed in order to prevent a priest from abstaining from his Temple duties on account of a plaster on his hand, the application of a plaster for the first time, which cannot affect the Temple service, could not be allowed since such an application would infringe (cf. Supra p. 711, n. 13) a Rabbinical enactment.');">³⁵</span> <big><b>GEMARA: </b></big>Our Rabbis taught: A plaster that was detached from a wound may be replaced<span class="x" onmousemove="('comment',' Even in the country.');">³⁶</span>

אמר רב יהודה אמר שמואל הלכה כר' יהודה אמר רב חסדא לא שנו אלא שפירשה על גבי כלי אבל פירשה על גבי קרקע דברי הכל אסור

on the Sabbath.<span class="x" onmousemove="('comment',' As such accidents do not frequently happen the Rabbis enacted no preventive measure against them.');">³⁷</span> R'Judah ruled: Only if it slipped downwards may it be pushed back upwards or if it slipped upwards it may be pushed back downwards.<span class="x" onmousemove="('comment',' But if it was completely detached it may not be replaced.');">³⁸</span> One may also uncover a part of the plaster and wipe the opening of the wound<span class="x" onmousemove="('comment',' On the exposed part.');">³⁹</span> and then another part of the plaster may be uncovered and the opening of the wound<span class="x" onmousemove="('comment',' On the exposed part.');">³⁹</span>

אמר מר בר רב אשי הוה קאימנא קמיה אבא נפלה ליה אבי סדיא וקא מהדר ליה אמינא ליה לא סבר לה מר להא דאמר רב חסדא מחלוקת שפירשה על גבי כלי אבל פירשה על גבי קרקע אסור ואמר שמואל הלכה כרבי יהודה

be wiped, but the plaster itself may not be wiped off since such wiping is tantamount to spreading the salve;<span class="x" onmousemove="('comment',' Which, as explained supra, is forbidden as a form of 'erasing'.');">⁴⁰</span> and if one did spread the salve the obligation of a sin-offering is incurred. Rab Judah citing Samuel ruled: The halachah is in agreement with R'Judah. This,<span class="x" onmousemove="('comment',' That the Rabbis differ from it. Judah and allow a completely detached plaster to be replaced on a wound.');">⁴¹</span>

אמר לי לא שמיע לי כלומר לא סבירא לי:

R'Hisda observed, was learnt only where it<span class="x" onmousemove="('comment',' The plaster.');">⁴²</span> slipped off on to an object,<span class="x" onmousemove="('comment',' A cushion, for instance.');">⁴³</span> but if it slipped off on to the ground all agree that is forbidden to replace it on the wound. Mar son of R'Ashi stated: I was once standing in the presence of my father when his plaster slipped off<span class="x" onmousemove="('comment',' Lit., 'it fell for him'.');">⁴⁴</span>

<big><strong>מתני׳</strong></big> קושרין נימא במקדש אבל לא במדינה ואם בתחילה כאן וכאן אסור:

on to his pillow and he replaced it.' Does not the Master accept', I asked him, 'the statement of R'Hisda that they<span class="x" onmousemove="('comment',' R. Judah and the Rabbis.');">⁴⁵</span> differed only where it<span class="x" onmousemove="('comment',' The plaster.');">⁴²</span> slipped off on to an object<span class="x" onmousemove="('comment',' A cushion, for instance.');">⁴³</span>

<big><strong>גמ׳</strong></big> ורמינהו נימת כנור שנפסקה לא היה קושרה אלא עונבה לא קשיא הא רבנן והא ר' אליעזר

but that if it slipped off on to the ground all agree that replacement is forbidden; in connection with which Samuel stated: The halachah is in agreement with R'Judah'?<span class="x" onmousemove="('comment',' Viz., that even where a plaster had only slipped off upon an object it is forbidden to replace it on a wound. Now, since this is the halachah, why did he disregard it?');">⁴⁶</span> - 'I', he replied, 'did not hear of this, by which I mean:<span class="x" onmousemove="('comment',' Lit., 'as if to say'.');">⁴⁷</span> I do not accept it'. <big><b>MISHNAH: </b></big>A STRING<span class="x" onmousemove="('comment',' Of the musical instruments used by Levites in the Temple service.');">⁴⁸</span>

לרבי אליעזר דאמר מכשירי מצוה דוחין את השבת קושרה לרבנן דאמרי אין דוחין עונבה

MAY<span class="x" onmousemove="('comment',' If it was broken on the Sabbath.');">⁴⁹</span> BE TIED UP IN THE TEMPLE<span class="x" onmousemove="('comment',' The reason is given in the Gemara infra.');">⁵⁰</span> BUT NOT IN THE COUNTRY.<span class="x" onmousemove="('comment',' The reason is given in the Gemara infra.');">⁵¹</span> FOR THE FIRST TIME, HOWEVER,<span class="x" onmousemove="('comment',' I.e., to Insert a new string on the Sabbath.');">⁵²</span>

אי רבי אליעזר אפילו לכתחילה נמי

THIS IS FORBIDDEN EVERYWHERE.<span class="x" onmousemove="('comment',' Lit., 'here and here', in the Temple as well as in the country; since such work could have been performed on the Sabbath eve.');">⁵³</span> <big><b>GEMARA: </b></big>Is not our Mishnah<span class="x" onmousemove="('comment',' Which permits a broken string to BE TIED UP IN THE TEMPLE.');">⁵⁴</span> in disagreement with the following: If the string of a harp was broken<span class="x" onmousemove="('comment',' In the Temple on the Sabbath.');">⁵⁵</span> one would not tie it up but secure it with a loop?<span class="x" onmousemove="('comment',' A tie, however, was forbidden (cf. Shah. 113a) .');">⁵⁶</span>

אלא לא קשיא הא רבי יהודה והא רבנן

- This is no difficulty, since the latter represents the view of the Rabbis whereas the former represents that of R'Eliezer. According to R'Eliezer who holds that the preliminary requirements of a precept<span class="x" onmousemove="('comment',' Such as the chopping of wood and the burning of charcoal for the purpose of preparing a knife for the performance of the precept of circumcision (cf. Shab. 130a) .');">⁵⁷</span> supersede the Sabbath one may tie the string;<span class="x" onmousemove="('comment',' Lit., , ties it since the repair of the string of a musical instrument in the Temple is a preliminary requisite of the precept of the sacrifices which could not be offered in the absence of the Instrumental music of the Levites.');">⁵⁸</span> while according to the Rabbis who ruled that they did not supersede it one may only secure it with a loop.

ורבי יהודה אליבא דמאן

But if this<span class="x" onmousemove="('comment',' Our MISHNAH:');">⁵⁹</span> represents the view of R'Eliezer should not tying be permitted also for the first time?<span class="x" onmousemove="('comment',' As in the case of charcoal (cf. Supra n. 7) .');">⁶⁰</span> - Rather say: This is no difficulty since the former<span class="x" onmousemove="('comment',' Our MISHNAH:');">⁵⁹</span> is the view of R'Judah<span class="x" onmousemove="('comment',' Who in respect of work on the Sabbath draws no distinction between a knot and a loop (Shab. 113a) and, since the preliminary requisites of a precept supersede the Sabbath, a knot is permitted as well as a loop.');">⁶¹</span> whereas the latter is that of the Rabbis.<span class="x" onmousemove="('comment',' Who do not include the making of a loop among the main classes of work forbidden on the Sabbath, while a knot is included. As the string call be secured by a loop (which is a permitted act) the making of a knot (a forbidden act) was justly forbidden even in the case of the preliminary requisites of a precept.');">⁶²</span> According to whose view, however, did R'Judah<span class="x" onmousemove="('comment',' Who, as has just been explained, is the author of our MISHNAH:');">⁶³</span> give his ruling?<span class="x" onmousemove="('comment',' According to which the making of a knot (which is one of the main classes of work forbidden on the Sabbath) is forbidden for the first time');">⁶⁴</span>