Eruvin 207:1

שלש על שלש חוצצות פחות משלש אין חוצצות והיינו דרבא אמר רב חסדא

only a piece of material that was three handbreadths by three<span class="x" onmousemove="('comment',' Being regarded as a garment.');">¹</span> causes an interposition<span class="x" onmousemove="('comment',' Since it does not belong to the priest's garments.');">²</span> while one that is less than three handbreadths by three<span class="x" onmousemove="('comment',' In consequence of which it cannot be regarded as a garment.');">³</span> causes no interposition.<span class="x" onmousemove="('comment',' v. Supra p. 722, n. 7.');">⁴</span>

לימא פליגא דרב יהודה בריה דרבי חייא שאני צלצול קטן דחשיב

This is in fact identical with the ruling which Raba cited in the name of R'Hisda. Must it be conceded that this<span class="x" onmousemove="('comment',' Rab's ruling which does not regard a piece of material that was less than three handbreadths by three as an unlawful addition to the priest's garments.');">⁵</span> differs from the view of R'Judah son of R'Hiyya?<span class="x" onmousemove="('comment',' v. Supra p. 722, n. 11.');">⁶</span> - A bandage is different<span class="x" onmousemove="('comment',' From a piece of material of similar size.');">⁷</span>

ולרבי יוחנן אדאשמעינן גמי לישמעינן צלצול קטן

since it is significant. But according to R'Johanan.<span class="x" onmousemove="('comment',' Who allows the use of a bandage as well as that of reed-grass.');">⁸</span> instead of being informed<span class="x" onmousemove="('comment',' By our MISHNAH:');">⁹</span> about the reed-grass,<span class="x" onmousemove="('comment',' From which the permissibility of a bandage cannot be inferred.');">¹⁰</span>

מילתא אגב אורחיה קמ"ל דגמי מסי:

why were we not informed about a bandage?<span class="x" onmousemove="('comment',' And the permissibility of reed-grass, which is of less importance, could be deduced a minori ad majus.');">¹¹</span> - We were taught<span class="x" onmousemove="('comment',' By our MISHNAH:');">⁹</span> indirectly that reed-grass heals.<span class="x" onmousemove="('comment',' And that, though it helps to heal the wound and its use on the Sabbath is elsewhere forbidden, it may be used in the Temple where its main purpose is to cover up a wound during the performance of the service.');">¹²</span> <big><b>MISHNAH: </b></big>SALT MAY BE SCATTERED<span class="x" onmousemove="('comment',' On the Sabbath. Lit., ' (they may) crush (lumps of) salt'.');">¹³</span>

<big><strong>מתני׳</strong></big> בוזקין מלח על גבי כבש בשביל שלא יחליקו וממלאין מבור הגולה ומבור הגדול בגלגל בשבת ומבאר הקר ביום טוב:

ON THE ALTAR'S ASCENT<span class="x" onmousemove="('comment',' Which had a smooth surface and after a rain was very slippery.');">¹⁴</span> THAT THE PRIESTS SHALL NOT SLIP. WATER ALSO MAY BE DRAWN ON THE SABBATH BY MEANS OF A WHEEL<span class="x" onmousemove="('comment',' Though the use of a wheel for such a purpose on the Sabbath is elsewhere forbidden (v. Gemara infra) .');">¹⁵</span> FROM THE CISTERN OF THE EXILES<span class="x" onmousemove="('comment',' 'Golah', collective noun. One of the cisterns in the Temple court said to have been dug by the exiles after the return from Babylon.');">¹⁶</span>

<big><strong>גמ׳</strong></big> רמי ליה רב איקא מפשרוניא לרבא תנן בוזקין מלח על גבי הכבש בשביל שלא יחליקו במקדש אין במדינה לא ורמינהי חצר שנתקלקלה במימי גשמים מביא תבן ומרדה בה

AND FROM THE GREAT CISTERN;<span class="x" onmousemove="('comment',' Another cistern in the Temple court.');">¹⁷</span> AND ON A FESTIVAL DAY<span class="x" onmousemove="('comment',' But not on the Sabbath.');">¹⁸</span> FROM THE HAKER WELL ALSO.<span class="x" onmousemove="('comment',' Explained in the GEMARA:');">¹⁹</span> <big><b>GEMARA: </b></big>R'Ika of Pashronia pointed out to Raba the following inconsistency.

שאני תבן דלא מבטיל ליה

We learned, SALT MAY BE SCATTERED ON THE ALTAR'S ASCENT THAT THE PRIESTS SHALL NOT SLIP. Thus<span class="x" onmousemove="('comment',' Since the altar ascent only was mentioned.');">²⁰</span> only in the Temple is this permitted<span class="x" onmousemove="('comment',' Lit., 'yes'.');">²¹</span> but not in the country.

א"ל רב אחא בריה דרבא לרב אשי האי מלח ה"ד אי דמבטליה קא מוסיף אבנין (וכתיב (דברי הימים א כח, יט) הכל בכתב מיד ה' עלי השכיל)

But is not this inconsistent with the following: If a courtyard floor was damaged by rainwater one may bring straw and level it?<span class="x" onmousemove="('comment',' Or 'make a path in'. Which shows that even in the country it is permissible to scatter straw on the ground. How then is this to be reconciled with our Mishnah which allows salt to be scattered in the Temple court only?');">²²</span> - Straw is different<span class="x" onmousemove="('comment',' From salt.');">²³</span> since its owner does not renounce it.<span class="x" onmousemove="('comment',' But intends to collect it later and to use it as fodder for cattle or to mix it in a mortar. The scattering of materials on 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.');">²⁴</span> Said R'Aha son of Raba to R'Ashi: How are we to understand the case of the SALT?

ואי דלא קא מבטליה קא הויא חציצה

if its owner has renounced it, would not the scattering constitute an addition to the structure?<span class="x" onmousemove="('comment',' Of course it would (cf. prev. n.) ; and this is forbidden even on a weekday since nothing may be added to the Temple 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.');">²⁵</span> And if he did not renounce it, would it not constitute an unlawful interposition?<span class="x" onmousemove="('comment',' Between the surface of the ascent and the priests' feet (cf. Zeb. 15b) .');">²⁶</span> - This is a case where the salt<span class="x" onmousemove="('comment',' Which in fact was not renounced, since it could be collected and used for the salting of the skins of the sacrifices.');">²⁷</span> was scattered when the limbs of sacrifices were carried up the ascent, an act which is not regarded as part of the Temple service.<span class="x" onmousemove="('comment',' And an interposition does not matter.');">²⁸</span>

בהולכת אברים לכבש דלאו עבודה היא

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,<span class="x" onmousemove="('comment',' Lev. I, 13.');">²⁹</span> a text which, a Master explained,<span class="x" onmousemove="('comment',' Since it is the continuation of the text: But the inwards and the legs shall he wash with water (ibid.) .');">³⁰</span>

ולא והא כתיב (ויקרא א, יג) והקריב הכהן את הכל והקטיר המזבחה ואמר מר זו הולכת אברים לכבש אלא אימא בהולכת עצים למערכה דלאו עבודה היא

refers to the carrying of the limbs up the ascent?<span class="x" onmousemove="('comment',' How then could it be said that the carrying forms no part of the service?');">³¹</span> - Rather say: This<span class="x" onmousemove="('comment',' Which is the usual procedure on a weekday.');">³²</span> refers [to salt<span class="x" onmousemove="('comment',' V. p. 724, n. 8.');">³³</span> scattered] when the wood is carried to the altar pile which is an act that is no part of the Temple service.<span class="x" onmousemove="('comment',' And an interposition does not matter.');">³⁴</span>

דרש רבא חצר שנתקלקלה במימי גשמים מביא תבן ומרדה בה אמר ליה רב פפא לרבא והתניא כשהוא מרדה אינו מרדה לא בסל ולא בקופה אלא בשולי קופה

Raba discoursed: If a courtyard floor was damaged by rainwater one may bring straw and level<span class="x" onmousemove="('comment',' Or 'make a path in'.');">³⁵</span> 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 one<span class="x" onmousemove="('comment',' Which is the usual procedure on a weekday.');">³²</span>

הדר אוקים רבא אמורא עליה ודרש דברים שאמרתי לפניכם טעות הן בידי ברם כך אמרו משום רבי אליעזר וכשהוא מרדה אינו מרדה לא בסל ולא בקופה אלא בשולי קופה:

but only with the bottom broken from a basket?<span class="x" onmousemove="('comment',' An objection against Raba who permitted the scattering of straw in any manner.');">³⁶</span> Raba thereupon appointed an amora<span class="x" onmousemove="('comment',' Sc. an assistant who stood at his side during his discourse and expounded it in a louder voice and simpler language to the people assembled.');">³⁷</span> and delivered the following discourse: The statement I made to you<span class="x" onmousemove="('comment',' Lit., 'the words which I said before you'.');">³⁸</span> was an error on my part.<span class="x" onmousemove="('comment',' Lit., 'in my hand'.');">³⁹</span>

ממלאין מבור הגולה: עולא איקלע לבי רב מנשה אתא ההוא גברא טרף אבבא אמר מאן האי ליתחל גופיה דקא מחיל ליה לשבתא

But it was this indeed that was reported in the name of R'Eliezer:<span class="x" onmousemove="('comment',' Old ed., 'Eleazar'.');">⁴⁰</span> '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.

א"ל רבה לא אסרו אלא קול של שיר איתיביה אביי מעלין בדיופי ומטיפין מיארק לחולה בשבת

Ulla once happened to visit R'Manasseh<span class="x" onmousemove="('comment',' On a Sabbath.');">⁴¹</span> when a man came and knocked on the door.' Who', he exclaimed 'is this person? May his body be desecrated, for he<span class="x" onmousemove="('comment',' By producing a sound with his knocking.');">⁴²</span>

לחולה אין לבריא לא ה"ד לאו דנים וקא בעי דליתער ש"מ אולודי קלא אסיר

desecrates the Sabbath'.' Only a musical sound',<span class="x" onmousemove="('comment',' Not a mere knocking.');">⁴³</span> said Rabbah to him, 'has been forbidden'.<span class="x" onmousemove="('comment',' To be produced on the Sabbath other than with the mouth.');">⁴⁴</span> Abaye pointed out an objection against him:<span class="x" onmousemove="('comment',' Rabbah.');">⁴⁵</span>

לא דתיר וקא בעי דלינים דמשתמע כי קלא דזמזומי

'Liquids may be drawn by means of a siphon,<span class="x" onmousemove="('comment',' 'Deyo-fi' lit., 'two mouths' (Rashi) , 'a popular perversion' of deyobit, ** (Jast.) .');">⁴⁶</span> and water may be allowed to drip from the arak,<span class="x" onmousemove="('comment',' A perforated vessel, a sort of clepsydra used in sick rooms (Jast.) .');">⁴⁷</span> for a sick person on the Sabbath'. Thus only 'for a sick person' is this allowed,<span class="x" onmousemove="('comment',' Lit., 'yes'.');">⁴⁸</span>

איתיביה המשמר פירותיו מפני העופות ודלעיו מפני החיה משמר כדרכו בשבת ובלבד שלא יספק ולא יטפח ולא ירקד כדרך שהן עושין בחול

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 desired<span class="x" onmousemove="('comment',' By the production of the sound of the arak which is a mere noise without any musical quality whatever.');">⁴⁹</span> that he should wake up?

מאי טעמא לאו דקמוליד קלא וכל אולודי קלא אסיר אמר רב אחא בר יעקב גזירה שמא יטול צרור

May it not then<span class="x" onmousemove="('comment',' As the answer is presumably in the affirmative.');">⁵⁰</span> be inferred<span class="x" onmousemove="('comment',' Since the instrument mentioned may be used for a sick man only but not for a healthy one.');">⁵¹</span> that<span class="x" onmousemove="('comment',' On a Sabbath.');">⁵²</span> the Production of any sound<span class="x" onmousemove="('comment',' Even one that is unmusical.');">⁵³</span>

ואלא הא דאמר רב יהודה אמר רב נשים המשחקות באגוזים אסור מאי טעמא לאו דקא מוליד קלא וכל אולודי קלא אסיר

is forbidden?<span class="x" onmousemove="('comment',' On the Sabbath; an objection against Rabbah.');">⁵⁴</span> - 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.<span class="x" onmousemove="('comment',' Which lulls the patient to sleep by its musical notes.');">⁵⁵</span> He pointed out to him<span class="x" onmousemove="('comment',' Rabbah.');">⁵⁶</span> 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.

לא דלמא אתי לאשוויי גומות

Now what could be the reason?<span class="x" onmousemove="('comment',' Why clapping, beating and stamping are forbidden.');">⁵⁷</span> Is it not that the man produces sound and that the production of any sound<span class="x" onmousemove="('comment',' Even one that is unmusical.');">⁵⁸</span> is forbidden?<span class="x" onmousemove="('comment',' On the Sabbath; an objection against Rabbah.');">⁵⁴</span> - R'Aha B'Jacob replied: This<span class="x" onmousemove="('comment',' Why clapping, beating and stamping are forbidden.');">⁵⁷</span>

דאי לא תימא הכי הא דאמר רב יהודה נשים משחקות בתפוחים אסור התם מאי אולודי קלא איכא אלא דילמא אתי לאשוויי גומות

is a preventive measure against the Possibility of his Picking up a pebble.<span class="x" onmousemove="('comment',' To throw it at a bird, and he would thus transfer an object from a private domain into a public domain, which is forbidden.');">⁵⁹</span> 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 this<span class="x" onmousemove="('comment',' Playing with nuts.');">⁶⁰</span> produces sound and that the production of any sound<span class="x" onmousemove="('comment',' Even one that is unmusical.');">⁵⁸</span>

תנן ממלאין מבור הגולה ומבור הגדול בגלגל בשבת במקדש אין במדינה לא מאי טעמא לאו משום דאולודי קלא ואסיר

is forbidden?<span class="x" onmousemove="('comment',' On the Sabbath; an objection against Rabbah.');">⁵⁴</span> - No; the reason<span class="x" onmousemove="('comment',' Why playing with nuts is forbidden on the Sabbath.');">⁶¹</span> is that they might proceed to level the ground.<span class="x" onmousemove="('comment',' For playing purposes. Lit., grooves'.');">⁶²</span> For, were you not to concede this, how would you explain the ruling of Rab Judah that women who play<span class="x" onmousemove="('comment',' On the Sabbath.');">⁶³</span>

לא גזירה שמא ימלא לגינתו ולחורבתו

with apples commit a transgression? What sound could be produced there?<span class="x" onmousemove="('comment',' Apparently none.');">⁶⁴</span> Consequently it must be conceded that the reason is that<span class="x" onmousemove="('comment',' Lit., 'but'.');">⁶⁵</span> they might proceed to level the ground.<span class="x" onmousemove="('comment',' For the game.');">⁶⁶</span>

אמימר שרא למימלא בגילגלא במחוזא אמר מאי טעמא גזרו רבנן שמא ימלא לגינתו ולחורבתו הכא לא גינה איכא ולא חורבה איכא

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 permitted<span class="x" onmousemove="('comment',' Lit., 'yes'.');">⁶⁷</span> but not in the country. But what could be the reason?

כיון דקא חזא דקא

Is it not that the revolution of the wheel produces a sound which is forbidden?<span class="x" onmousemove="('comment',' On the Sabbath; an objection against Rabbah.');">⁶⁸</span> - No; this is a preventive measure against the possibility of a man's drawing the water for his garden or his ruin.<span class="x" onmousemove="('comment',' Sc. for secular purposes whereby no religious duty or observance is performed.');">⁶⁹</span> 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