Eruvin 3

מתני׳ <big><strong>מבוי</strong></big> שהוא גבוה למעלה מעשרים אמה ימעט ר' יהודה אומר אינו צריך

<big><b>MISHNAH: </b></big>[A CROSS-BEAM SPANNING] THE ENTRANCE<span class="x" onmousemove="('comment','(1) (rt. 'to come') signifying either (a) a way of entry or (b) an alley which forms the entry or gives access to courtyards that open out into it.');">¹</span> [TO A BLIND ALLEY]<span class="x" onmousemove="('comment',' Having courtyards on three sides of it, the fourth side opening into a public domain (v. infra p. 2, n. 1) .');">²</span> AT A HEIGHT OF MORE THAN TWENTY CUBITS SHOULD BE LOWERED.<span class="x" onmousemove="('comment',' Lit., 'reduced', the cross-beam thereby forming a kind of gateway into the alley. In the absence of a cross-beam, or in case it is raised too high');">³</span> R'JUDAH RULED: THIS IS UNNECESSARY.

והרחב מעשר אמות ימעט ואם יש לו צורת הפתח אע"פ שהוא רחב מעשר אמות אין צריך למעט:

AND [ANY ENTRANCE] THAT IS WIDER THAN TEN CUBITS<span class="x" onmousemove="('comment',' In consequence of which it cannot be regarded as a gateway but merely as a breach. j,pv ,rum');">⁴</span> SHOULD BE REDUCED [IN WIDTH]; BUT IF IT HAS THE SHAPE OF A DOORWAY<span class="x" onmousemove="('comment',' , the simplest form of which is all horizontal pole or rod supported at each end by a stake or vertically placed reed. vfux vfx');">⁵</span> THERE IS NO NEED TO REDUCE IT EVEN THOUGH IT IS WIDER THAN TEN CUBITS. <big><b>GEMARA: </b></big>Elsewhere we have learnt: A sukkah<span class="x" onmousemove="('comment',' or , the festive booth (v. Lev. XXIII, 42f and cf. Neh. VIII, 17) .');">⁶</span>

<big><strong>גמ׳</strong></big> תנן התם סוכה שהיא גבוהה למעלה מעשרים אמה פסולה ורבי יהודה מכשיר מאי שנא גבי סוכה דתני פסולה וגבי מבוי תני תקנתא

which [in its interior] is more than twenty cubits high is unfit, but R'Judah regards it as fit.<span class="x" onmousemove="('comment',' Suk. 2a.');">⁷</span> Now wherein lies the difference [between the two cases that] in respect of the sukkah it was ruled: 'unfit', while in respect of the ENTRANCE [TO A BLIND ALLEY],<span class="x" onmousemove="('comment','(1) (rt. 'to come') signifying either (a) a way of entry or (b) an alley which forms the entry or gives access to courtyards that open out into it.');">¹</span> a remedy<span class="x" onmousemove="('comment',' 'SHOULD BE' LOWERED'.');">⁸</span> was indicated?<span class="x" onmousemove="('comment',' Lit., 'he taught'.');">⁹</span>

סוכה דאורייתא תני פסולה מבוי דרבנן תני תקנתא

- [In respect of a] sukkah, since it Is a Pentateuchal ordinance,<span class="x" onmousemove="('comment',' Cf. supra N. 6.');">¹⁰</span> it [was proper categorically to] rule, 'unfit';<span class="x" onmousemove="('comment',' The suggestion of a remedy might have been misunderstood as being mere advice the neglect of which did not vitally affect the performance vfux of the precept, and so it would be concluded that ex post facto the sukkah may be deemed fit. (So according to Tosaf. s.v. a.l. contra Rashi) .');">¹¹</span> in respect of the ENTRANCE, however, since [the prohibition against moving objects about in the alley is only] Rabbinical,<span class="x" onmousemove="('comment',' Pentateuchally such a prohibition applies only to a public domain which Is sixteen cubits in width (v. Shab. 6b and 99a) ant open on at least two sides. The ALLEY spoken of in our Mishnah is less than sixteen cubits in width and is open on one side only (cf. Supra p. 1, n. 2) .');">¹²</span> a remedy could well be indicated.<span class="x" onmousemove="('comment',' Cf. supra p. I, n. 9. There is no need for so much precaution in the case of a Rabbinical as in that of a Pentateuchal law.');">¹³</span>

ואיבעית אימא דאורייתא נמי תני תקנתא אלא סוכה דנפישין מיליה פסיק ותני פסולה מבוי דלא נפישי מיליה תני תקנתא

If you prefer I might reply: A remedy may properly be indicated in the case of a Pentateuchal law also, but as the ordinances of a sukkah are many it was briefly stated: 'unfit',<span class="x" onmousemove="('comment',' Thus presenting a succinct ruling covering all disqualifications. Were remedies for each disqualification to be indicated the ruling would have extended to undue lengths, contrary to the principle of brevity in teaching (v. Pes. 3b) .');">¹⁴</span> [while in the case of] an ENTRANCE [To A BLIND ALLEY], since the regulations governing it are not many, a remedy could be indicated.<span class="x" onmousemove="('comment',' Lit., 'he taught'.');">¹⁵</span> Rab Judah stated in the name of Rab: The Sages<span class="x" onmousemove="('comment',' Sc. the first Tanna of our MISHNAH:');">¹⁶</span> could have deduced it<span class="x" onmousemove="('comment',' The ruling as to the proper measurements of an entrance. kfhv');">¹⁷</span>

אמר רב יהודה אמר רב חכמים לא למדוה אלא מפתחו של היכל ורבי יהודה לא למדה אלא מפתחו של אולם

only from the [dimensions of] the entrance to the Hekal<span class="x" onmousemove="('comment',' or 'Holy', was situated between the Ulam, the hall leading to the interior of the Temple, and the Debir or the Holy of Holies, and contained the golden altar, the table for the shewbread and the candlestick.');">¹⁸</span> and R'Judah could only have deduced it<span class="x" onmousemove="('comment',' The ruling as to the proper measurements of an entrance. kfhv');">¹⁷</span> from the [dimensions of] the entrance to the Ulam.<span class="x" onmousemove="('comment',' V. previous note.');">¹⁹</span> For we have learnt: The entrance to the Hekal<span class="x" onmousemove="('comment',' V. previous note.');">¹⁹</span>

דתנן פתחו של היכל גבהו עשרים אמה ורחבו עשר אמות ושל אולם גבהו ארבעים אמה ורחבו עשרים אמות

was twenty cubits high and ten cubits wide,<span class="x" onmousemove="('comment',' Mid. IV, I.');">²⁰</span> and that to the Ulam was forty cubits high and twenty cubits wide.<span class="x" onmousemove="('comment',' Ibid. III, 7. sgun kvt');">²¹</span> And both based their expositions on the same text: And kill it at the entrance of the tent of meeting;<span class="x" onmousemove="('comment',' Lev. III, 2. sc. the Hekal.');">²²</span> the Rabbis<span class="x" onmousemove="('comment',' Sc. the first Tanna of our MISHNAH:');">²³</span>

ושניהן מקרא אחד דרשו (ויקרא ג, ב) ושחטו פתח אהל מועד דרבנן סברי קדושת היכל לחוד וקדושת אולם לחוד וכי כתיב פתח אהל מועד אהיכל כתיב

being of the opinion that the sanctity of the Hekal is distinct<span class="x" onmousemove="('comment',' Lit., 'alone'.');">²⁴</span> [from that of the Ulam]<span class="x" onmousemove="('comment',' That of the latter being of a minor degree.');">²⁵</span> and that of the Ulam is distinct<span class="x" onmousemove="('comment',' Lit., 'alone'.');">²⁴</span> from [that of the Hekal],<span class="x" onmousemove="('comment',' Cf. previous note mutatis mutandis.');">²⁶</span>

ורבי יהודה סבר היכל ואולם קדושה אחת היא וכי כתיב פתח אהל מועד אתרוייהו הוא דכתיב

so that<span class="x" onmousemove="('comment',' Since the services that may be performed within the more sacred place of the Hekal cannot be performed in the less sacred one of the Ulam.');">²⁷</span> the mention of<span class="x" onmousemove="('comment',' Lit., 'when it is written.'');">²⁸</span> 'the entrance of the tent of meeting' must refer<span class="x" onmousemove="('comment',' Lit., 'when it is written'.');">²⁹</span> to the Hekal only.<span class="x" onmousemove="('comment',' The dimensions of whose entrance were only 20 X 10 cubits.');">³⁰</span>

ואיבעית אימא לר' יהודה נמי קדושת אולם לחוד וקדושת היכל לחוד והכא היינו טעמא דרבי יהודה דכתיב אל פתח אולם הבית

R'Judah, however, is of the opinion that the Hekal and the Ulam have the same degree of sanctity so that the mention<span class="x" onmousemove="('comment',' Lit., 'when it is written'.');">²⁹</span> of 'the entrance of the tent of meeting'<span class="x" onmousemove="('comment',' v. Supra p. 2, n. 11 mut. mut.');">³¹</span> refers to both of them.<span class="x" onmousemove="('comment',' To the Ulam also whose entrance was 40 X 20 cubits.');">³²</span> If you prefer I might say: According to R'Judah's view also the sanctity of the Hekal is distinct from that of the Ulam,<span class="x" onmousemove="('comment',' Cf. Supra p. 2, nn. 13 and 14. ch,fs');">³³</span>

ורבנן אי הוה כתב אל פתח אולם כדקאמרת השתא דכתיב אל פתח אולם הבית הבית הפתוח לאולם

but the reason for R'Judah's ruling here is because it is written: To the entrance of the Ulam of the house.<span class="x" onmousemove="('comment',' No such verse has been preserved in M.T. Tosaf. (s.v. a.l.) suggests that this quotation is a composite text based on Ezek. XL, 48, 'To the Ulam of the house and Ezek. XLVII, 1, 'The door of the house'.');">³⁴</span> And the Rabbis?<span class="x" onmousemove="('comment',' How, in view of the specific description of the entrance to the Ulam as 'an entrance', could they refuse to recognize similar measurements in the case of an entrance to an alley?');">³⁵</span> If it has been written: 'To the entrance of the Ulam' [the implication would indeed have been] as you suggested; now, however, that the text reads,I 'To the entrance of the Ulam of the house',<span class="x" onmousemove="('comment',' No such verse has been preserved in M.T. Tosaf. (s.v. a.l.) suggests that this quotation is a composite text based on Ezek. XL, 48, 'To the Ulam of the house and Ezek. XLVII, 1, 'The door of the house'.');">³⁴</span> [the meaning is the entrance of] the house<span class="x" onmousemove="('comment',' Sc. the Hekal.');">³⁶</span>

והא כי כתיב האי במשכן כתיב

that opens into the Ulam. But is not this text<span class="x" onmousemove="('comment',' 'The entrance of the tent of meeting' (v. Supra p. 2, n. 11) . ifan');">³⁷</span> written in connection with the Tabernacle?<span class="x" onmousemove="('comment',' , made by Moses in the wilderness the height of the door of which could not possibly be more than ten cubits since the height of its walls was only ten cubits (v. Ex. XXVI, 16) . How then could our Mishnah allow a height of twenty cubits?');">³⁸</span> - We find that the Tabernacle was called Sanctuary and that the Sanctuary was called Tabernacle.<span class="x" onmousemove="('comment',' Hence the permissibility of drawing an analogy between the two. Cf. Shebu. 16b.');">³⁹</span>

אשכחן משכן דאיקרי מקדש ומקדש דאיקרי משכן דאי לא תימא הכי הא דאמר רב יהודה אמר שמואל שלמים ששחטן קודם פתיחת דלתות ההיכל פסולין שנאמר (ויקרא ג, ב) ושחטו פתח אהל מועד בזמן שפתוחין ולא בזמן שהן נעולים והא כי כתיב ההיא במשכן כתיב אלא אשכחן מקדש דאיקרי משכן ומשכן דאיקרי מקדש

For, should you not concede this,<span class="x" onmousemove="('comment',' Lit., 'say so'.');">⁴⁰</span> [consider] the statement which Rab Judah made In the name of Samuel: 'Peace-offerings that were slain prior to the opening<span class="x" onmousemove="('comment',' In the morning. j,p');">⁴¹</span> of the doors of the Hekal are disqualified because it is said in Scripture: And kill it at the entrance<span class="x" onmousemove="('comment',' , lit., 'the opening', emphasis on the last word.');">⁴²</span> of the tent of meeting<span class="x" onmousemove="('comment',' V.supra p. 2, n. 11. kugb tuva inzc tku ju,p tuva inzc ohju,p ohkugb');">⁴³</span>

בשלמא מקדש דאיקרי משכן דכתיב (ויקרא כו, ד) ונתתי (את) משכני בתוככם אלא משכן דאיקרי מקדש מנלן אילימא מדכתיב (במדבר י, כא) (ונשאו) הקהתים נושאי המקדש והקימו את המשכן עד בואם

[which<span class="x" onmousemove="('comment',' , lit., 'the opening', emphasis on the last word.');">⁴²</span> implies only] when it<span class="x" onmousemove="('comment',' So MS.M. Cur. edd. have the plural, and referring to the doors.');">⁴⁴</span> is open but not when it is closed'.<span class="x" onmousemove="('comment',' Zeb. 55b, Yoma 29a, 62b.');">⁴⁵</span> Now surely [it might be objected] is not this Scriptural text written in connection with the Tabernacle?<span class="x" onmousemove="('comment',' How then could it be applied to the Temple?');">⁴⁶</span> The fact, then, [must be conceded that an analogy may be drawn between the two, since] we find that the Sanctuary was called Tabernacle and that the Tabernacle was called Sanctuary. One may well agree that the Sanctuary was called Tabernacle since it is written in Scripture: And I will set my Tabernacle among you.<span class="x" onmousemove="('comment',' Lev. XXVI, 11. As this was said after the Tabernacle in the wilderness has already been erected, 'tabernacle' in the text must obviously refer to the promised sanctuary or Hekal that would be built later in Jerusalem. For another interpretation cf. Rashi Shebu. 16b (Sonc. ed., p. 82, n. 5.) ugxbu utabu');">⁴⁷</span> Whence, however, do we infer that the Tabernacle was called Sanctuary? If it be suggested: From the Scriptural text: And the Kohathites the bearers of the sanctuary set forward<span class="x" onmousemove="('comment',' . vilna and other edd. is obviously a printer's error.');">⁴⁸</span> that the tabernacle might be set up against their coming,<span class="x" onmousemove="('comment',' Num. X, 21.');">⁴⁹</span>