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Today's Daf Yomi

November 18, 2020 | 讘壮 讘讻住诇讜 转砖驻状讗

Masechet Eruvin is sponsored by Adina and Eric Hagege in honor of our parents, Rabbi Dov and Elayne Greenstone and Roger and Ketty Hagege who raised children, grandchildren and great grandchildren committed to Torah learning.

This month of learning is dedicated by Pam and Yoav Schwartz to honor the 5th yahrtzeit of their nephew Ezra Schwartz. Ezra's life was full of love, curiosity, laughter, and friendship. May this learning replace some of the light that was lost from this world.

  • This month is sponsored by Esther Kremer in loving memory of her father, Manny Gross z'l, on his 1st yahrzeit

Eruvin 101

Today’s daf is dedicated by Daniel and Hazzan Sarah Alexander in honor of their son, Aharon Shmuel ben Daniel v’heChazzan Sarah, who started daf yomi at the beginning of this cycle and today has reached the age of mitzvot. Mazel tov!

The gemara discusses when putting a door in its place is considered building on Shabbat. In what situations can one use a key to unlock a door on Shabbat without it being considered that one moved the key from one domain to another?

诪转谞讬壮 讛讚诇转 砖讘诪讜拽爪讛 讜讞讚拽讬诐 砖讘驻专爪讛 讜诪讞爪诇讜转 讗讬谉 谞讜注诇讬谉 讘讛谉 讗诇讗 讗诐 讻谉 讙讘讜讛讬诐 诪谉 讛讗专抓:


MISHNA: With regard to the door to a rear court, i.e., a door that opens from a house to the courtyard situated behind it, which is typically not a proper door but merely a wooden board without hinges that closes off the doorway; and likewise bundles of thorns that seal a breach; and reed mats, one may not close an opening with them on Shabbat. This would be considered building or completing a building, unless they remain above the ground even when they are open.


讙诪壮 讜专诪讬谞讛讜 讚诇转 讛谞讙专专转 讜诪讞爪诇转 讛谞讙专专转 讜拽谞拽谉 讛谞讙专专 讘讝诪谉 砖拽砖讜专讬谉 讜转诇讜讬讬谉 谞讜注诇讬谉 讘讛谉 讘砖讘转 讜讗讬谉 爪专讬讱 诇讜诪专 讘讬讜诐 讟讜讘


GEMARA: And the Gemara raises a contradiction from a baraita: With regard to a door, or a mat, or a lattice [kankan] that drag along the ground and are used for closing up openings, when they are tied and suspended in place one may close an opening with them on Shabbat; and needless to say this is permitted on a Festival. According to the baraita, the critical factor is apparently that they must be tied and suspended, not that they have to be held up above the ground.


讗诪专 讗讘讬讬 讘砖讬砖 诇讛诐 爪讬专 专讘讗 讗诪专 讘砖讛讬讛 诇讛谉 爪讬专


Abaye said: The baraita is referring to ones that have a hinge. As they are considered proper doors, closing them does not appear like building. Rava said: The baraita is referring even to doors that once had a hinge, even though they no longer have one. These partitions also bear the clear form of a door, and therefore one鈥檚 action does not have the appearance of building.


诪讬转讬讘讬 讚诇转 讛谞讙专专转 讜诪讞爪诇转 讛谞讙专专转 讜拽谞拽谉 讛谞讙专专 讘讝诪谉 砖拽砖讜专讬谉 讜转诇讜讬讬谉 讜讙讘讜讛讬诐 诪谉 讛讗专抓 讗驻讬诇讜 诪诇讗 谞讬诪讗 谞讜注诇讬谉 讘讛谉 讜讗诐 诇讗讜 讗讬谉 谞讜注诇讬谉 讘讛谉


The Gemara raises an objection from another baraita: With regard to a door, or a mat, or a lattice that drag along the ground, when they are tied and suspended in place and they are held above the ground even by as little as a hairbreadth, one may close an opening with them. However, if they are not raised in this manner, one may not close an opening with them. Clearly, these doors must indeed be raised above the ground as well.


讗讘讬讬 诪转专抓 诇讟注诪讬讛 讜专讘讗 诪转专抓 诇讟注诪讬讛 讗讘讬讬 诪转专抓 诇讟注诪讬讛 讗讜 砖讬砖 诇讛谉 爪讬专 讗讜 砖讙讘讜讛讬谉 诪谉 讛讗专抓 专讘讗 诪转专抓 诇讟注诪讬讛 讻砖讛讬讛 诇讛谉 爪讬专 讗讜 砖讙讘讜讛讬谉 诪谉 讛讗专抓


The Gemara answers: Abaye reconciles the objection in accordance with his reasoning, and Rava reconciles the objection in accordance with his reasoning. The Gemara elaborates: Abaye reconciles the objection in accordance with his reasoning by adding to the baraita: They must either have a hinge or be held above the ground. Rava likewise reconciles the objection in accordance with his reasoning, as he reads: They must have had a hinge or else be held above the ground.


转谞讜 专讘谞谉 住讜讻讬 拽讜爪讬诐 讜讞讘讬诇讬谉 砖讛转拽讬谞谉 诇驻讬专爪讛 砖讘讞爪专 讘讝诪谉 砖拽砖讜专讬谉 讜转诇讜讬讬谉 谞讜注诇讬谉 讘讛谉 讘砖讘转 讜讗讬谉 爪专讬讱 诇讜诪专 讘讬讜诐 讟讜讘


The Sages taught a baraita: With regard to branches of thorn bushes or bundles of wood that were arranged so that they sealed off a breach in a courtyard, when they are tied and suspended in place, one may close an opening with them on Shabbat; and needless to say, this is permitted on a Festival.


转谞讬 专讘讬 讞讬讬讗 讚诇转 讗诇诪谞讛 讛谞讙专专转 讗讬谉 谞讜注诇讬谉 讘讛 讛讬讻讬 讚诪讬 讚诇转 讗诇诪谞讛 讗讬讻讗 讚讗诪专讬 讚讞讚 砖讬驻讗 讜讗讬讻讗 讚讗诪专讬 讚诇讬转 诇讬讛 讙砖诪讛


Rabbi 岣yya taught a baraita: With regard to a widowed door that drags along the ground, one may not close an opening with it. The Gemara asks: What are the circumstances of a widowed door? Some say it refers to a door built from a single plank, which does not look like a door, and others say it is a door that does not have a lower doorsill (ge鈥檕nim) and that touches the ground when closed.


讗诪专 专讘 讬讛讜讚讛 讛讗讬 诪讚讜专转讗 诪诪注诇讛 诇诪讟讛 砖专讬 诪诪讟讛 诇诪注诇讛 讗住讬专


With regard to activities that are prohibited because of their similarity to building, the Gemara cites a teaching that Rav Yehuda said: When arranging a pile of wood for a fire on a Festival, if the logs are arranged from the top down, i.e., the upper logs are temporarily suspended in the air while the lower logs are inserted below them, it is permitted. However, if the wood is placed from the bottom up, it is prohibited, as the arrangement of wood in the regular manner is a form of building.


讜讻谉 讘讬注转讗 讜讻谉 拽讬讚专讗 讜讻谉 驻讜专讬讗 讜讻谉 讞讘讬转讗


And the same applies to eggs that are to be arranged in a pile, and the same applies to a cauldron that is to be set down on a fire by means of supports, and the same applies to a bed that will be placed on its frame, and the same applies to barrels arranged in a cellar. In all these cases, the part that goes on top must be temporarily suspended in the air while the lower section is inserted beneath it.


讗诪专 诇讬讛 讛讛讜讗 诪讬谞讗 诇专讘讬 讬讛讜砖注 讘谉 讞谞谞讬讛 讞讚拽讗讛 讚讻转讬讘 讘讻讜 讟讜讘诐 讻讞讚拽 讗诪专 诇讬讛 砖讟讬讗 砖驻讬诇 诇住讬驻讬讛 讚拽专讗 讚讻转讬讘 讬砖专 诪诪住讜讻讛 讜讗诇讗 诪讗讬 讟讜讘诐 讻讞讚拽 讻砖诐 砖讞讚拽讬诐 讛诇诇讜 诪讙讬谞讬谉 注诇 讛驻讬专爪讛 讻讱 讟讜讘讬诐 砖讘谞讜 诪讙讬谞讬诐 注诇讬谞讜 讚讘专 讗讞专 讟讜讘诐 讻讞讚拽 砖诪讛讚拽讬谉 讗转 讛专砖注讬诐 诇讙讬讛谞诐 砖谞讗诪专 拽讜诪讬 讜讚讜砖讬 讘转 爪讬讜谉 讻讬 拽专谞讱 讗砖讬诐 讘专讝诇 讜驻专住讜转讬讱 讗砖讬诐 谞讞讜砖讛 讜讛讚讬拽讜转 注诪讬诐 专讘讬诐 讜讙讜壮:


With regard to bundles of thorns used to seal a breach, the Gemara cites a related incident: A certain heretic once said to Rabbi Yehoshua ben 岣nanya: Man of thorns! For it says about you: 鈥淭he best of them is as a brier鈥 (Micah 7:4), which indicates that even Israel鈥檚 best are merely thorns. He said to him: Fool, go down to the end of the verse: 鈥淭he most upright is worse than a thorn hedge,鈥 a derogatory expression meant as praise. Rather, what is the meaning of the best of them is as a brier? It means that just as these thorns protect a breach, so the best among us protect us. Alternatively: The best of them is as a brier [岣dek] means that they grind [mehaddekin] the nations of the world into Gehenna, as it is stated: 鈥淎rise and thresh, O daughter of Zion, for I will make your horn iron, and I will make your hoofs brass, and you shall beat in pieces [vahadikot] many peoples; and you shall devote their gain to God, and their substance to the God of the whole earth鈥 (Micah 4:13).


诪转谞讬壮 诇讗 讬注诪讜讚 讗讚诐 讘专砖讜转 讛讬讞讬讚 讜讬驻转讞 讘专砖讜转 讛专讘讬诐 讘专砖讜转 讛专讘讬诐 讜讬驻转讞 讘专砖讜转 讛讬讞讬讚 讗诇讗 讗诐 讻谉 注砖讛 诪讞讬爪讛 讙讘讜讛 注砖专讛 讟驻讞讬诐 讚讘专讬 专讘讬 诪讗讬专


MISHNA: A person may not stand in the private domain and open a door located in the public domain with a key, lest he inadvertently transfer the key from one domain to the other. Likewise, one may not stand in the public domain and open a door in the private domain with a key, unless in the latter case he erected a partition ten handbreadths high around the door and stands inside it. This is the statement of Rabbi Meir.


讗诪专讜 诇讜 诪注砖讛 讘砖讜拽 砖诇 驻讟诪讬诐 砖讛讬讛 讘讬专讜砖诇讬诐 讜砖讛讬讜 谞讜注诇讬谉 讜诪谞讬讞讬谉 讗转 讛诪驻转讞 讘讞诇讜谉 砖注诇 讙讘讬 讛驻转讞 专讘讬 讬讜住讬 讗讜诪专 砖讜拽 砖诇 爪诪专讬诐 讛讜讛:


The Rabbis said to him: There was an incident at the poultry dealers鈥 market in Jerusalem, where they would fatten fowl for slaughter (Rabbeinu 岣nanel), and they would lock the doors to their shops and place the key in the window that was over the door, which was more than ten handbreadths off the ground, and nobody was concerned about the possible violation of any prohibition. Rabbi Yosei says: That place was a market of wool dealers.


讙诪壮 讜专讘谞谉 讗诪专 专讘讬 诪讗讬专 专砖讜转 讛专讘讬诐 讜诪讛讚专讜 讗讬谞讛讜 讻专诪诇讬转 讚讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讬专讜砖诇讬诐 讗诇诪诇讗 讚诇转讜转讬讛 谞谞注诇讜转 讘诇讬诇讛 讞讬讬讘讬谉 注诇讬讛 诪砖讜诐 专砖讜转 讛专讘讬诐


GEMARA: The Gemara asks: And those Rabbis, who cited the case of the poultry dealers of Jerusalem to rebut Rabbi Meir鈥檚 opinion, Rabbi Meir spoke to them about unlocking a door in a private domain while standing in the public domain, and they responded with an incident involving a karmelit. As Rabba bar bar 岣na said that Rabbi Yo岣nan said: With regard to Jerusalem, were it not for the fact that its doors are locked at night, one would be liable for carrying in it on Shabbat, because its thoroughfares have the status of the public domain. However, since Jerusalem鈥檚 doors are typically locked, it is considered one large karmelit, which is subject to rabbinic prohibitions. How, then, could a proof be cited from the markets of Jerusalem with regard to the transfer of objects between a public domain and a private domain, which is prohibited by Torah law?


讗诪专 专讘 驻驻讗 讻讗谉 拽讜讚诐 砖谞驻专爪讜 讘讛 驻专爪讜转 讻讗谉 诇讗讞专 砖谞驻专爪讜 讘讛 驻专爪讜转


Rav Pappa said: Here, in the statement of Rabbi Yohanan, Jerusalem was considered a karmelit during the period before breaches were made in its walls. Its doors did not turn it into a public domain, as they were locked. Whereas there, the Rabbis in the mishna are referring to the time after breaches had been made in the walls, and it therefore acquired the status of a public domain.


专讘讗 讗诪专 住讬驻讗 讗转讗谉 诇砖注专讬 讙讬谞讛 讜讛讻讬 拽讗诪专 讜讻谉 诇讗 讬注诪讜讚 讘专砖讜转 讛讬讞讬讚 讜讬驻转讞 讘讻专诪诇讬转 讘讻专诪诇讬转 讜讬驻转讞 讘专砖讜转 讛讬讞讬讚


Rava said: In the latter clause of the mishna we came to a different issue, i.e., the final section of the mishna is not designed to counter Rabbi Meir鈥檚 statement with regard to the public domain. Rather, it refers to the gates of a garden with an area greater than two beit se鈥檃 in size, whose legal status is that of a karmelit. Consequently, the mishna is saying as follows: And likewise, one may not stand in the private domain and open a door in a karmelit; neither may one stand in a karmelit and open a door in the private domain,


讗诇讗 讗诐 讻谉 注砖讛 诪讞讬爪讛 讙讘讜讛讛 注砖专讛 讟驻讞讬诐 讚讘专讬 专讘讬 诪讗讬专 讗诪专讜 诇讜 诪注砖讛 讘砖讜拽 砖诇 驻讟诪讬诐 砖讛讬讛 讘讬专讜砖诇讬诐 砖讛讬讜 谞讜注诇讬谉 讜诪谞讬讞讬谉 讗转 讛诪驻转讞 讘讞诇讜谉 砖注诇 讙讘讬 讛驻转讞 专讘讬 讬讜住讬 讗讜诪专 砖讜拽 砖诇 爪诪专讬诐 讛讬讛:


unless he erected a partition ten handbreadths high around the door and stands inside it; this is the statement of Rabbi Meir. The Rabbis said to him: An incident occurred at the poultry dealers鈥 market in Jerusalem, as they would lock the doors to their shops and place the key in a window that was over the door, which was higher than ten handbreadths. Rabbi Yosei says: That place was a market of wool dealers.


转谞讜 专讘谞谉 驻转讞讬 砖注专讬 讙讬谞讛 讘讝诪谉 砖讬砖 诇讛谉 讘讬转 砖注专 诪讘驻谞讬诐 驻讜转讞 讜谞讜注诇 诪讘驻谞讬诐 诪讘讞讜抓 驻讜转讞 讜谞讜注诇 诪讘讞讜抓 诪讻讗谉 讜诪讻讗谉 驻讜转讞 讜谞讜注诇 讻讗谉 讜讻讗谉 讗讬谉 诇讛谉 诇讗 诇讻讗谉 讜诇讗 诇讻讗谉 讗住讜专讬谉 讻讗谉 讜讻讗谉


The Sages taught a baraita: With regard to the entrances of garden gates that open into a public domain, when they have a gatehouse on the inside, which is a private domain, one may open and close them from within. This is because the lock, which is four handbreadths wide and ten handbreadths high, also constitutes a private domain. Consequently, the key may be passed from the gatehouse to the lock. However, they may not be opened or closed from without, as the key may not be passed from the public domain to the private domain of the lock. If the gatehouse is on the outside, one may open and close the doors from without, as once again both the lock and the gatehouse are private domains. They may not, however, be opened from within, as the key may not be passed from the garden, which is a karmelit, to the lock. If they have a gatehouse from here, from within, and there, from without, one may open and close the doors here and there. If they do not have a gatehouse; neither here nor there, it is prohibited to open or close the doors here and there, as one may not carry the key either in the public domain or in the garden.


讜讻谉 讞谞讜讬讜转 讛驻转讜讞讜转 诇专砖讜转 讛专讘讬诐 讘讝诪谉 砖讛诪谞注讜诇 诇诪讟讛 诪注砖专讛 诪讘讬讗 诪驻转讞 诪注专讘 砖讘转 讜诪谞讬讞讜 讘讗讬住拽讜驻讛 诇诪讞专 驻讜转讞 讜谞讜注诇 讜诪讞讝讬专讜 诇讗讬住拽讜驻讛


And likewise, this is the halakha with regard to stores that open into the public domain: When the lock is below ten handbreadths off the ground, it is in the public domain. In that case, one may bring a key on Shabbat eve and place it on the threshold, whose legal status is that of a karmelit, and the following day he may open and close the door and return the key to the threshold.


讜讘讝诪谉 砖讛诪谞注讜诇 诇诪注诇讛 诪注砖专讛 诪讘讬讗 诪驻转讞 诪注专讘 砖讘转 讜诪谞讬讞讜 讘诪谞注讜诇 诇诪讞专 驻讜转讞 讜谞讜注诇 讜诪讞讝讬专讜 诇诪拽讜诪讜 讚讘专讬 专讘讬 诪讗讬专


And when the lock is above ten handbreadths off the ground, one may bring a key on Shabbat eve and place it in the lock. And the following day he may open and close the door and return the key to its place on top of the lock. This is the statement of Rabbi Meir.


讜讞讻诪讬诐 讗讜诪专讬诐 讗祝 讘讝诪谉 砖讛诪谞注讜诇 诇诪注诇讛 诪注砖专讛 讟驻讞讬诐 诪讘讬讗 诪驻转讞 诪注专讘 砖讘转 讜诪谞讬讞讜 讘讗讬住拽讜驻讛 诇诪讞专 驻讜转讞 讜谞讜注诇 讜诪讞讝讬专讜 诇诪拽讜诪讜 讗讜 讘讞诇讜谉 砖注诇 讙讘讬 讛驻转讞


And the Rabbis say: Even when the lock is above ten handbreadths off the ground, one may bring a key on Shabbat eve and place it on the threshold, and the following day he may open and close the door and return the key to its place on the threshold or in the window that is above the door.


讗诐 讬砖 讘讞诇讜谉 讗专讘注讛 注诇 讗专讘注讛 讗住讜专 诪驻谞讬 砖讛讜讗 讻诪讜爪讬讗 诪专砖讜转 诇专砖讜转


However, if the window is four by four handbreadths and ten handbreadths above the ground, its status is that of a private domain, and it is therefore prohibited to place the key in the window, because it would be as though one is transferring the key from one domain, a karmelit, to another private domain.


诪讚拽讗诪专 讜讻谉 讞谞讜讬讜转 诪讻诇诇 讚讘讗讬住拽讜驻转 讻专诪诇讬转 注住拽讬谞谉 讛讗讬 诪谞注讜诇 讛讬讻讬 讚诪讬 讗讬 讚诇讬转 讘讬讛 讗专讘注讛 诪拽讜诐 驻讟讜专 讛讜讗


The Gemara infers: From the fact that it is stated in the baraita: And similarly, stores, this proves by inference that we are dealing with a threshold that is a karmelit, as it would otherwise be prohibited to transfer the key from the threshold to the lock. If so, with regard to this lock, what are the circumstances? If there is not an area of four by four handbreadths in it, it does not have the status of a prohibited domain at all, and it is an exempt domain.


讜讗讬 讗讬转 讘讬讛 讗专讘注讛 讘讛讗 诇讬诪讗 专讘谞谉 讗祝 讘讝诪谉 砖讛诪谞注讜诇 诇诪注诇讛 诪注砖专讛 诪讘讬讗 诪驻转讞 诪注专讘 砖讘转 讜诪谞讬讞讜 讘讗讬住拽讜驻讛 诇诪讞专 驻讜转讞 讜谞讜注诇 讘讜 讜诪讞讝讬专讜 诇讗讬住拽讜驻讛 讗讜 诇讞诇讜谉 砖注诇 讙讘讬 讛驻转讞 讜讛讗 拽讗 诪讟诇讟诇 诪讻专诪诇讬转 诇专砖讜转 讛讬讞讬讚


And if it is four by four handbreadths, and therefore a private domain, would the Rabbis say in that case: Even when the lock is above ten handbreadths off the ground, he may bring a key on Shabbat eve and place it in the threshold, and the following day he may open and close the door and return the key to the threshold or to a window above the door? Isn鈥檛 he moving an object from a karmelit to the private domain?


讗诪专 讗讘讬讬 诇注讜诇诐 讚讗讬谉 讘讜 讗专讘注讛 讜讬砖 讘讜 诇讞讜拽 讜诇讛砖诇讬诪讜 诇讗专讘注讛


Abaye said: Actually, the lock is not four by four handbreadths, but there is enough space in the door surrounding it to carve out a hole that would complete its area to the requisite four handbreadths.


讜讘讛讗 驻诇讬讙讬 讚专讘讬 诪讗讬专 住讘专 讞讜拽拽讬谉 诇讛砖诇讬诐 讜专讘谞谉 住讘专讬 讗讬谉 讞讜拽拽讬谉 诇讛砖诇讬诐


And this is their dispute: Rabbi Meir, who conforms to his standard line of reasoning, maintains that one carves out the space to complete it to four handbreadths. In other words, if a small opening is located in a place large enough for it to be widened, the place is viewed as though it had already been carved out, providing the opening with the larger dimensions. And the Rabbis conform to their standard line of reasoning, as they maintain that one does not carve out the space to complete it to four handbreadths. Consequently, the lock in its present condition is not large enough to constitute a place of significance, and it is therefore regarded as an exempt place.


讗诪专 专讘 讘讬讘讬 讘专 讗讘讬讬 砖诪注 诪讬谞讛 诪讛讗 诪转谞讬转讗 转诇转 砖诪注 诪讬谞讛 讞讜拽拽讬谉 诇讛砖诇讬诐 讜砖诪注 诪讬谞讛 讛讚专 讘讬讛 专讘讬 诪讗讬专 诪砖注专讬 讙讬谞讛


Rav Beivai bar Abaye said: Learn from this baraita three halakhot: Learn from it that according to Rabbi Meir, we carve out to complete the necessary dimensions. And further learn from it that Rabbi Meir retracted his ruling with regard to garden gates. According to Rava, Rabbi Meir prohibited a man standing in a karmelit from opening a door in a private domain, and yet here he permits a similar case.


讜砖诪注转 诪讬谞讛 诪讚专讘谞谉 讗讬转讗 诇讚专讘 讚讬诪讬 讚讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 专讘讬 讬讜讞谞谉 诪拽讜诐 砖讗讬谉 讘讜 讗专讘注讛 注诇 讗专讘注讛 诪讜转专 诇讘谞讬 专砖讜转 讛专讘讬诐 讜诇讘谞讬 专砖讜转 讛讬讞讬讚 诇讻转祝 注诇讬讜 讜讘诇讘讚 砖诇讗 讬讞诇讬驻讜:


And learn from the statement of the Rabbis that the ruling of Rav Dimi is accepted. As when Rav Dimi came to Babylonia from Eretz Israel, he said that Rabbi Yo岣nan said: A place with an area that is less than four by four handbreadths and that is set apart from the surrounding area is an exempt domain with regard to carrying on Shabbat. Consequently, if the domain is located between a public domain and a private domain, it is permitted for both the people in the public domain and for the people in the private domain to adjust the burden onto their shoulders, provided that they do not exchange objects with one another. This ruling, that it is prohibited to exchange articles, is supported by the position of the Rabbis that it is prohibited to transfer the key from the threshold, which is a karmelit, via the lock, an exempt domain, to the private domain of the window, as one may not transfer an object from one prohibited domain to another, even via an exempt domain.


诪转谞讬壮 谞讙专 砖讬砖 讘专讗砖讜 讙诇讜住讟专讗 专讘讬 讗诇讬注讝专 讗讜住专 讜专讘讬 讬讜住讬 诪转讬专


MISHNA: With regard to a bolt that secures a door in place and that has a thick knob [gelustera] at its end, a useful implement for a variety of purposes, the tanna鈥檌m disagree whether the bolt has the status of a vessel, and one may therefore close the door with it, or whether it is considered a cross beam, which would mean that doing so is classified as building. Rabbi Eliezer prohibits its use, and Rabbi Yosei permits it.


讗诪专 专讘讬 讗诇讬注讝专 诪注砖讛 讘讻谞住转 砖讘讟讘专讬讗 砖讛讬讜 谞讜讛讙讬谉 讘讜 讛讬转专 注讚 砖讘讗 专讘谉 讙诪诇讬讗诇 讜讛讝拽谞讬诐 讜讗住专讜 诇讛谉 专讘讬 讬讜住讬 讗讜诪专 讗讬住讜专 谞讛讙讜 讘讜 讜讘讗 专讘谉 讙诪诇讬讗诇 讜讛讝拽谞讬诐 讜讛转讬专讜 诇讛谉:


Rabbi Eliezer said: An incident occurred in a synagogue in Tiberias, where they were accustomed to treat use of this bolt as permitted, until Rabban Gamliel and the Elders came and prohibited it to them. Rabbi Yosei says that the opposite was the case: At first they were accustomed to treat use of this bolt as prohibited, and Rabban Gamliel and the Elders came and permitted it to them.


讙诪壮 讘谞讬讟诇 讘讗讙讚讜 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讻讬 驻诇讬讙讬


GEMARA: The Gemara narrows the dispute: If the bolt can be moved by the rope with which it is attached to the door, everyone agrees that it is considered part of the door, and one may secure the door with it. When Rabbi Yosei and Rabbi Eliezer disagree,


Masechet Eruvin is sponsored by Adina and Eric Hagege in honor of our parents, Rabbi Dov and Elayne Greenstone and Roger and Ketty Hagege who raised children, grandchildren and great grandchildren committed to Torah learning.

This month of learning is dedicated by Pam and Yoav Schwartz to honor the 5th yahrtzeit of their nephew Ezra Schwartz. Ezra's life was full of love, curiosity, laughter, and friendship. May this learning replace some of the light that was lost from this world.

  • This month is sponsored by Esther Kremer in loving memory of her father, Manny Gross z'l, on his 1st yahrzeit

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Eruvin 101

诪转谞讬壮 讛讚诇转 砖讘诪讜拽爪讛 讜讞讚拽讬诐 砖讘驻专爪讛 讜诪讞爪诇讜转 讗讬谉 谞讜注诇讬谉 讘讛谉 讗诇讗 讗诐 讻谉 讙讘讜讛讬诐 诪谉 讛讗专抓:


MISHNA: With regard to the door to a rear court, i.e., a door that opens from a house to the courtyard situated behind it, which is typically not a proper door but merely a wooden board without hinges that closes off the doorway; and likewise bundles of thorns that seal a breach; and reed mats, one may not close an opening with them on Shabbat. This would be considered building or completing a building, unless they remain above the ground even when they are open.


讙诪壮 讜专诪讬谞讛讜 讚诇转 讛谞讙专专转 讜诪讞爪诇转 讛谞讙专专转 讜拽谞拽谉 讛谞讙专专 讘讝诪谉 砖拽砖讜专讬谉 讜转诇讜讬讬谉 谞讜注诇讬谉 讘讛谉 讘砖讘转 讜讗讬谉 爪专讬讱 诇讜诪专 讘讬讜诐 讟讜讘


GEMARA: And the Gemara raises a contradiction from a baraita: With regard to a door, or a mat, or a lattice [kankan] that drag along the ground and are used for closing up openings, when they are tied and suspended in place one may close an opening with them on Shabbat; and needless to say this is permitted on a Festival. According to the baraita, the critical factor is apparently that they must be tied and suspended, not that they have to be held up above the ground.


讗诪专 讗讘讬讬 讘砖讬砖 诇讛诐 爪讬专 专讘讗 讗诪专 讘砖讛讬讛 诇讛谉 爪讬专


Abaye said: The baraita is referring to ones that have a hinge. As they are considered proper doors, closing them does not appear like building. Rava said: The baraita is referring even to doors that once had a hinge, even though they no longer have one. These partitions also bear the clear form of a door, and therefore one鈥檚 action does not have the appearance of building.


诪讬转讬讘讬 讚诇转 讛谞讙专专转 讜诪讞爪诇转 讛谞讙专专转 讜拽谞拽谉 讛谞讙专专 讘讝诪谉 砖拽砖讜专讬谉 讜转诇讜讬讬谉 讜讙讘讜讛讬诐 诪谉 讛讗专抓 讗驻讬诇讜 诪诇讗 谞讬诪讗 谞讜注诇讬谉 讘讛谉 讜讗诐 诇讗讜 讗讬谉 谞讜注诇讬谉 讘讛谉


The Gemara raises an objection from another baraita: With regard to a door, or a mat, or a lattice that drag along the ground, when they are tied and suspended in place and they are held above the ground even by as little as a hairbreadth, one may close an opening with them. However, if they are not raised in this manner, one may not close an opening with them. Clearly, these doors must indeed be raised above the ground as well.


讗讘讬讬 诪转专抓 诇讟注诪讬讛 讜专讘讗 诪转专抓 诇讟注诪讬讛 讗讘讬讬 诪转专抓 诇讟注诪讬讛 讗讜 砖讬砖 诇讛谉 爪讬专 讗讜 砖讙讘讜讛讬谉 诪谉 讛讗专抓 专讘讗 诪转专抓 诇讟注诪讬讛 讻砖讛讬讛 诇讛谉 爪讬专 讗讜 砖讙讘讜讛讬谉 诪谉 讛讗专抓


The Gemara answers: Abaye reconciles the objection in accordance with his reasoning, and Rava reconciles the objection in accordance with his reasoning. The Gemara elaborates: Abaye reconciles the objection in accordance with his reasoning by adding to the baraita: They must either have a hinge or be held above the ground. Rava likewise reconciles the objection in accordance with his reasoning, as he reads: They must have had a hinge or else be held above the ground.


转谞讜 专讘谞谉 住讜讻讬 拽讜爪讬诐 讜讞讘讬诇讬谉 砖讛转拽讬谞谉 诇驻讬专爪讛 砖讘讞爪专 讘讝诪谉 砖拽砖讜专讬谉 讜转诇讜讬讬谉 谞讜注诇讬谉 讘讛谉 讘砖讘转 讜讗讬谉 爪专讬讱 诇讜诪专 讘讬讜诐 讟讜讘


The Sages taught a baraita: With regard to branches of thorn bushes or bundles of wood that were arranged so that they sealed off a breach in a courtyard, when they are tied and suspended in place, one may close an opening with them on Shabbat; and needless to say, this is permitted on a Festival.


转谞讬 专讘讬 讞讬讬讗 讚诇转 讗诇诪谞讛 讛谞讙专专转 讗讬谉 谞讜注诇讬谉 讘讛 讛讬讻讬 讚诪讬 讚诇转 讗诇诪谞讛 讗讬讻讗 讚讗诪专讬 讚讞讚 砖讬驻讗 讜讗讬讻讗 讚讗诪专讬 讚诇讬转 诇讬讛 讙砖诪讛


Rabbi 岣yya taught a baraita: With regard to a widowed door that drags along the ground, one may not close an opening with it. The Gemara asks: What are the circumstances of a widowed door? Some say it refers to a door built from a single plank, which does not look like a door, and others say it is a door that does not have a lower doorsill (ge鈥檕nim) and that touches the ground when closed.


讗诪专 专讘 讬讛讜讚讛 讛讗讬 诪讚讜专转讗 诪诪注诇讛 诇诪讟讛 砖专讬 诪诪讟讛 诇诪注诇讛 讗住讬专


With regard to activities that are prohibited because of their similarity to building, the Gemara cites a teaching that Rav Yehuda said: When arranging a pile of wood for a fire on a Festival, if the logs are arranged from the top down, i.e., the upper logs are temporarily suspended in the air while the lower logs are inserted below them, it is permitted. However, if the wood is placed from the bottom up, it is prohibited, as the arrangement of wood in the regular manner is a form of building.


讜讻谉 讘讬注转讗 讜讻谉 拽讬讚专讗 讜讻谉 驻讜专讬讗 讜讻谉 讞讘讬转讗


And the same applies to eggs that are to be arranged in a pile, and the same applies to a cauldron that is to be set down on a fire by means of supports, and the same applies to a bed that will be placed on its frame, and the same applies to barrels arranged in a cellar. In all these cases, the part that goes on top must be temporarily suspended in the air while the lower section is inserted beneath it.


讗诪专 诇讬讛 讛讛讜讗 诪讬谞讗 诇专讘讬 讬讛讜砖注 讘谉 讞谞谞讬讛 讞讚拽讗讛 讚讻转讬讘 讘讻讜 讟讜讘诐 讻讞讚拽 讗诪专 诇讬讛 砖讟讬讗 砖驻讬诇 诇住讬驻讬讛 讚拽专讗 讚讻转讬讘 讬砖专 诪诪住讜讻讛 讜讗诇讗 诪讗讬 讟讜讘诐 讻讞讚拽 讻砖诐 砖讞讚拽讬诐 讛诇诇讜 诪讙讬谞讬谉 注诇 讛驻讬专爪讛 讻讱 讟讜讘讬诐 砖讘谞讜 诪讙讬谞讬诐 注诇讬谞讜 讚讘专 讗讞专 讟讜讘诐 讻讞讚拽 砖诪讛讚拽讬谉 讗转 讛专砖注讬诐 诇讙讬讛谞诐 砖谞讗诪专 拽讜诪讬 讜讚讜砖讬 讘转 爪讬讜谉 讻讬 拽专谞讱 讗砖讬诐 讘专讝诇 讜驻专住讜转讬讱 讗砖讬诐 谞讞讜砖讛 讜讛讚讬拽讜转 注诪讬诐 专讘讬诐 讜讙讜壮:


With regard to bundles of thorns used to seal a breach, the Gemara cites a related incident: A certain heretic once said to Rabbi Yehoshua ben 岣nanya: Man of thorns! For it says about you: 鈥淭he best of them is as a brier鈥 (Micah 7:4), which indicates that even Israel鈥檚 best are merely thorns. He said to him: Fool, go down to the end of the verse: 鈥淭he most upright is worse than a thorn hedge,鈥 a derogatory expression meant as praise. Rather, what is the meaning of the best of them is as a brier? It means that just as these thorns protect a breach, so the best among us protect us. Alternatively: The best of them is as a brier [岣dek] means that they grind [mehaddekin] the nations of the world into Gehenna, as it is stated: 鈥淎rise and thresh, O daughter of Zion, for I will make your horn iron, and I will make your hoofs brass, and you shall beat in pieces [vahadikot] many peoples; and you shall devote their gain to God, and their substance to the God of the whole earth鈥 (Micah 4:13).


诪转谞讬壮 诇讗 讬注诪讜讚 讗讚诐 讘专砖讜转 讛讬讞讬讚 讜讬驻转讞 讘专砖讜转 讛专讘讬诐 讘专砖讜转 讛专讘讬诐 讜讬驻转讞 讘专砖讜转 讛讬讞讬讚 讗诇讗 讗诐 讻谉 注砖讛 诪讞讬爪讛 讙讘讜讛 注砖专讛 讟驻讞讬诐 讚讘专讬 专讘讬 诪讗讬专


MISHNA: A person may not stand in the private domain and open a door located in the public domain with a key, lest he inadvertently transfer the key from one domain to the other. Likewise, one may not stand in the public domain and open a door in the private domain with a key, unless in the latter case he erected a partition ten handbreadths high around the door and stands inside it. This is the statement of Rabbi Meir.


讗诪专讜 诇讜 诪注砖讛 讘砖讜拽 砖诇 驻讟诪讬诐 砖讛讬讛 讘讬专讜砖诇讬诐 讜砖讛讬讜 谞讜注诇讬谉 讜诪谞讬讞讬谉 讗转 讛诪驻转讞 讘讞诇讜谉 砖注诇 讙讘讬 讛驻转讞 专讘讬 讬讜住讬 讗讜诪专 砖讜拽 砖诇 爪诪专讬诐 讛讜讛:


The Rabbis said to him: There was an incident at the poultry dealers鈥 market in Jerusalem, where they would fatten fowl for slaughter (Rabbeinu 岣nanel), and they would lock the doors to their shops and place the key in the window that was over the door, which was more than ten handbreadths off the ground, and nobody was concerned about the possible violation of any prohibition. Rabbi Yosei says: That place was a market of wool dealers.


讙诪壮 讜专讘谞谉 讗诪专 专讘讬 诪讗讬专 专砖讜转 讛专讘讬诐 讜诪讛讚专讜 讗讬谞讛讜 讻专诪诇讬转 讚讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讬专讜砖诇讬诐 讗诇诪诇讗 讚诇转讜转讬讛 谞谞注诇讜转 讘诇讬诇讛 讞讬讬讘讬谉 注诇讬讛 诪砖讜诐 专砖讜转 讛专讘讬诐


GEMARA: The Gemara asks: And those Rabbis, who cited the case of the poultry dealers of Jerusalem to rebut Rabbi Meir鈥檚 opinion, Rabbi Meir spoke to them about unlocking a door in a private domain while standing in the public domain, and they responded with an incident involving a karmelit. As Rabba bar bar 岣na said that Rabbi Yo岣nan said: With regard to Jerusalem, were it not for the fact that its doors are locked at night, one would be liable for carrying in it on Shabbat, because its thoroughfares have the status of the public domain. However, since Jerusalem鈥檚 doors are typically locked, it is considered one large karmelit, which is subject to rabbinic prohibitions. How, then, could a proof be cited from the markets of Jerusalem with regard to the transfer of objects between a public domain and a private domain, which is prohibited by Torah law?


讗诪专 专讘 驻驻讗 讻讗谉 拽讜讚诐 砖谞驻专爪讜 讘讛 驻专爪讜转 讻讗谉 诇讗讞专 砖谞驻专爪讜 讘讛 驻专爪讜转


Rav Pappa said: Here, in the statement of Rabbi Yohanan, Jerusalem was considered a karmelit during the period before breaches were made in its walls. Its doors did not turn it into a public domain, as they were locked. Whereas there, the Rabbis in the mishna are referring to the time after breaches had been made in the walls, and it therefore acquired the status of a public domain.


专讘讗 讗诪专 住讬驻讗 讗转讗谉 诇砖注专讬 讙讬谞讛 讜讛讻讬 拽讗诪专 讜讻谉 诇讗 讬注诪讜讚 讘专砖讜转 讛讬讞讬讚 讜讬驻转讞 讘讻专诪诇讬转 讘讻专诪诇讬转 讜讬驻转讞 讘专砖讜转 讛讬讞讬讚


Rava said: In the latter clause of the mishna we came to a different issue, i.e., the final section of the mishna is not designed to counter Rabbi Meir鈥檚 statement with regard to the public domain. Rather, it refers to the gates of a garden with an area greater than two beit se鈥檃 in size, whose legal status is that of a karmelit. Consequently, the mishna is saying as follows: And likewise, one may not stand in the private domain and open a door in a karmelit; neither may one stand in a karmelit and open a door in the private domain,


讗诇讗 讗诐 讻谉 注砖讛 诪讞讬爪讛 讙讘讜讛讛 注砖专讛 讟驻讞讬诐 讚讘专讬 专讘讬 诪讗讬专 讗诪专讜 诇讜 诪注砖讛 讘砖讜拽 砖诇 驻讟诪讬诐 砖讛讬讛 讘讬专讜砖诇讬诐 砖讛讬讜 谞讜注诇讬谉 讜诪谞讬讞讬谉 讗转 讛诪驻转讞 讘讞诇讜谉 砖注诇 讙讘讬 讛驻转讞 专讘讬 讬讜住讬 讗讜诪专 砖讜拽 砖诇 爪诪专讬诐 讛讬讛:


unless he erected a partition ten handbreadths high around the door and stands inside it; this is the statement of Rabbi Meir. The Rabbis said to him: An incident occurred at the poultry dealers鈥 market in Jerusalem, as they would lock the doors to their shops and place the key in a window that was over the door, which was higher than ten handbreadths. Rabbi Yosei says: That place was a market of wool dealers.


转谞讜 专讘谞谉 驻转讞讬 砖注专讬 讙讬谞讛 讘讝诪谉 砖讬砖 诇讛谉 讘讬转 砖注专 诪讘驻谞讬诐 驻讜转讞 讜谞讜注诇 诪讘驻谞讬诐 诪讘讞讜抓 驻讜转讞 讜谞讜注诇 诪讘讞讜抓 诪讻讗谉 讜诪讻讗谉 驻讜转讞 讜谞讜注诇 讻讗谉 讜讻讗谉 讗讬谉 诇讛谉 诇讗 诇讻讗谉 讜诇讗 诇讻讗谉 讗住讜专讬谉 讻讗谉 讜讻讗谉


The Sages taught a baraita: With regard to the entrances of garden gates that open into a public domain, when they have a gatehouse on the inside, which is a private domain, one may open and close them from within. This is because the lock, which is four handbreadths wide and ten handbreadths high, also constitutes a private domain. Consequently, the key may be passed from the gatehouse to the lock. However, they may not be opened or closed from without, as the key may not be passed from the public domain to the private domain of the lock. If the gatehouse is on the outside, one may open and close the doors from without, as once again both the lock and the gatehouse are private domains. They may not, however, be opened from within, as the key may not be passed from the garden, which is a karmelit, to the lock. If they have a gatehouse from here, from within, and there, from without, one may open and close the doors here and there. If they do not have a gatehouse; neither here nor there, it is prohibited to open or close the doors here and there, as one may not carry the key either in the public domain or in the garden.


讜讻谉 讞谞讜讬讜转 讛驻转讜讞讜转 诇专砖讜转 讛专讘讬诐 讘讝诪谉 砖讛诪谞注讜诇 诇诪讟讛 诪注砖专讛 诪讘讬讗 诪驻转讞 诪注专讘 砖讘转 讜诪谞讬讞讜 讘讗讬住拽讜驻讛 诇诪讞专 驻讜转讞 讜谞讜注诇 讜诪讞讝讬专讜 诇讗讬住拽讜驻讛


And likewise, this is the halakha with regard to stores that open into the public domain: When the lock is below ten handbreadths off the ground, it is in the public domain. In that case, one may bring a key on Shabbat eve and place it on the threshold, whose legal status is that of a karmelit, and the following day he may open and close the door and return the key to the threshold.


讜讘讝诪谉 砖讛诪谞注讜诇 诇诪注诇讛 诪注砖专讛 诪讘讬讗 诪驻转讞 诪注专讘 砖讘转 讜诪谞讬讞讜 讘诪谞注讜诇 诇诪讞专 驻讜转讞 讜谞讜注诇 讜诪讞讝讬专讜 诇诪拽讜诪讜 讚讘专讬 专讘讬 诪讗讬专


And when the lock is above ten handbreadths off the ground, one may bring a key on Shabbat eve and place it in the lock. And the following day he may open and close the door and return the key to its place on top of the lock. This is the statement of Rabbi Meir.


讜讞讻诪讬诐 讗讜诪专讬诐 讗祝 讘讝诪谉 砖讛诪谞注讜诇 诇诪注诇讛 诪注砖专讛 讟驻讞讬诐 诪讘讬讗 诪驻转讞 诪注专讘 砖讘转 讜诪谞讬讞讜 讘讗讬住拽讜驻讛 诇诪讞专 驻讜转讞 讜谞讜注诇 讜诪讞讝讬专讜 诇诪拽讜诪讜 讗讜 讘讞诇讜谉 砖注诇 讙讘讬 讛驻转讞


And the Rabbis say: Even when the lock is above ten handbreadths off the ground, one may bring a key on Shabbat eve and place it on the threshold, and the following day he may open and close the door and return the key to its place on the threshold or in the window that is above the door.


讗诐 讬砖 讘讞诇讜谉 讗专讘注讛 注诇 讗专讘注讛 讗住讜专 诪驻谞讬 砖讛讜讗 讻诪讜爪讬讗 诪专砖讜转 诇专砖讜转


However, if the window is four by four handbreadths and ten handbreadths above the ground, its status is that of a private domain, and it is therefore prohibited to place the key in the window, because it would be as though one is transferring the key from one domain, a karmelit, to another private domain.


诪讚拽讗诪专 讜讻谉 讞谞讜讬讜转 诪讻诇诇 讚讘讗讬住拽讜驻转 讻专诪诇讬转 注住拽讬谞谉 讛讗讬 诪谞注讜诇 讛讬讻讬 讚诪讬 讗讬 讚诇讬转 讘讬讛 讗专讘注讛 诪拽讜诐 驻讟讜专 讛讜讗


The Gemara infers: From the fact that it is stated in the baraita: And similarly, stores, this proves by inference that we are dealing with a threshold that is a karmelit, as it would otherwise be prohibited to transfer the key from the threshold to the lock. If so, with regard to this lock, what are the circumstances? If there is not an area of four by four handbreadths in it, it does not have the status of a prohibited domain at all, and it is an exempt domain.


讜讗讬 讗讬转 讘讬讛 讗专讘注讛 讘讛讗 诇讬诪讗 专讘谞谉 讗祝 讘讝诪谉 砖讛诪谞注讜诇 诇诪注诇讛 诪注砖专讛 诪讘讬讗 诪驻转讞 诪注专讘 砖讘转 讜诪谞讬讞讜 讘讗讬住拽讜驻讛 诇诪讞专 驻讜转讞 讜谞讜注诇 讘讜 讜诪讞讝讬专讜 诇讗讬住拽讜驻讛 讗讜 诇讞诇讜谉 砖注诇 讙讘讬 讛驻转讞 讜讛讗 拽讗 诪讟诇讟诇 诪讻专诪诇讬转 诇专砖讜转 讛讬讞讬讚


And if it is four by four handbreadths, and therefore a private domain, would the Rabbis say in that case: Even when the lock is above ten handbreadths off the ground, he may bring a key on Shabbat eve and place it in the threshold, and the following day he may open and close the door and return the key to the threshold or to a window above the door? Isn鈥檛 he moving an object from a karmelit to the private domain?


讗诪专 讗讘讬讬 诇注讜诇诐 讚讗讬谉 讘讜 讗专讘注讛 讜讬砖 讘讜 诇讞讜拽 讜诇讛砖诇讬诪讜 诇讗专讘注讛


Abaye said: Actually, the lock is not four by four handbreadths, but there is enough space in the door surrounding it to carve out a hole that would complete its area to the requisite four handbreadths.


讜讘讛讗 驻诇讬讙讬 讚专讘讬 诪讗讬专 住讘专 讞讜拽拽讬谉 诇讛砖诇讬诐 讜专讘谞谉 住讘专讬 讗讬谉 讞讜拽拽讬谉 诇讛砖诇讬诐


And this is their dispute: Rabbi Meir, who conforms to his standard line of reasoning, maintains that one carves out the space to complete it to four handbreadths. In other words, if a small opening is located in a place large enough for it to be widened, the place is viewed as though it had already been carved out, providing the opening with the larger dimensions. And the Rabbis conform to their standard line of reasoning, as they maintain that one does not carve out the space to complete it to four handbreadths. Consequently, the lock in its present condition is not large enough to constitute a place of significance, and it is therefore regarded as an exempt place.


讗诪专 专讘 讘讬讘讬 讘专 讗讘讬讬 砖诪注 诪讬谞讛 诪讛讗 诪转谞讬转讗 转诇转 砖诪注 诪讬谞讛 讞讜拽拽讬谉 诇讛砖诇讬诐 讜砖诪注 诪讬谞讛 讛讚专 讘讬讛 专讘讬 诪讗讬专 诪砖注专讬 讙讬谞讛


Rav Beivai bar Abaye said: Learn from this baraita three halakhot: Learn from it that according to Rabbi Meir, we carve out to complete the necessary dimensions. And further learn from it that Rabbi Meir retracted his ruling with regard to garden gates. According to Rava, Rabbi Meir prohibited a man standing in a karmelit from opening a door in a private domain, and yet here he permits a similar case.


讜砖诪注转 诪讬谞讛 诪讚专讘谞谉 讗讬转讗 诇讚专讘 讚讬诪讬 讚讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 专讘讬 讬讜讞谞谉 诪拽讜诐 砖讗讬谉 讘讜 讗专讘注讛 注诇 讗专讘注讛 诪讜转专 诇讘谞讬 专砖讜转 讛专讘讬诐 讜诇讘谞讬 专砖讜转 讛讬讞讬讚 诇讻转祝 注诇讬讜 讜讘诇讘讚 砖诇讗 讬讞诇讬驻讜:


And learn from the statement of the Rabbis that the ruling of Rav Dimi is accepted. As when Rav Dimi came to Babylonia from Eretz Israel, he said that Rabbi Yo岣nan said: A place with an area that is less than four by four handbreadths and that is set apart from the surrounding area is an exempt domain with regard to carrying on Shabbat. Consequently, if the domain is located between a public domain and a private domain, it is permitted for both the people in the public domain and for the people in the private domain to adjust the burden onto their shoulders, provided that they do not exchange objects with one another. This ruling, that it is prohibited to exchange articles, is supported by the position of the Rabbis that it is prohibited to transfer the key from the threshold, which is a karmelit, via the lock, an exempt domain, to the private domain of the window, as one may not transfer an object from one prohibited domain to another, even via an exempt domain.


诪转谞讬壮 谞讙专 砖讬砖 讘专讗砖讜 讙诇讜住讟专讗 专讘讬 讗诇讬注讝专 讗讜住专 讜专讘讬 讬讜住讬 诪转讬专


MISHNA: With regard to a bolt that secures a door in place and that has a thick knob [gelustera] at its end, a useful implement for a variety of purposes, the tanna鈥檌m disagree whether the bolt has the status of a vessel, and one may therefore close the door with it, or whether it is considered a cross beam, which would mean that doing so is classified as building. Rabbi Eliezer prohibits its use, and Rabbi Yosei permits it.


讗诪专 专讘讬 讗诇讬注讝专 诪注砖讛 讘讻谞住转 砖讘讟讘专讬讗 砖讛讬讜 谞讜讛讙讬谉 讘讜 讛讬转专 注讚 砖讘讗 专讘谉 讙诪诇讬讗诇 讜讛讝拽谞讬诐 讜讗住专讜 诇讛谉 专讘讬 讬讜住讬 讗讜诪专 讗讬住讜专 谞讛讙讜 讘讜 讜讘讗 专讘谉 讙诪诇讬讗诇 讜讛讝拽谞讬诐 讜讛转讬专讜 诇讛谉:


Rabbi Eliezer said: An incident occurred in a synagogue in Tiberias, where they were accustomed to treat use of this bolt as permitted, until Rabban Gamliel and the Elders came and prohibited it to them. Rabbi Yosei says that the opposite was the case: At first they were accustomed to treat use of this bolt as prohibited, and Rabban Gamliel and the Elders came and permitted it to them.


讙诪壮 讘谞讬讟诇 讘讗讙讚讜 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讻讬 驻诇讬讙讬


GEMARA: The Gemara narrows the dispute: If the bolt can be moved by the rope with which it is attached to the door, everyone agrees that it is considered part of the door, and one may secure the door with it. When Rabbi Yosei and Rabbi Eliezer disagree,


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