תלמוד על עירובין 10:10

HALAKHAH: ⁷⁶This paragraph is copied from Eruvin 10 (ז), where it is the discussion of Mishnah 10 (in the independent Mishnah mss., Mishnah 11) that a “dragged bolt”, one which has no knob at the end which would turn it into a tool, may be used in the Temple on the Sabbath but not outside, but R. Jehudah says one lying on the ground, not connected to the door, may be used in the Temple and the dragged one everywhere. It is obvious that the prohibition is rabbinic. What is a dragged bolt? Rebbi Joḥanan said, tied but not hanging. Rebbi Joḥanan said, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging⁶⁰Therefore certainly not both requirements are necessary. The same text appears again in the discussion of Mishnah 7 and in Eruvin 10 (Note 131).. Rebbi Joḥanan said, the single opinion here is parallel to the anonymous one there, and the anonymous there to the individual here⁷⁷The anonymous opinion in Eruvin parallels that of R. Eliezer in Mishnah 7 here; that of the Sages here corresponds to R. Jehudah’s opinion there. Since practice is supposed to follow the anonymous opinion in the Mishnah, Rebbi in formulating the Mishnah text intentionally refrained from defining practice.. Rebbi Yose asked before Rebbi Jeremiah: how does one act in actuality? He said to him, since Rebbi Joḥanan said, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging, this implies that one acts following Rebbi Jehudah . There came Rebbi Huna in the name of Rebbi Samuel, practice follows Rebbi Jehudah⁷⁸This sentence is not in Eruvin (nor in the text quoted by Raviah §390) and here is a marginal gloss by a different hand; it should be deleted since it interrupts R. Jeremiah’s statement., except that it be tied to the door⁷⁹But it may lie on the ground. This can be read into R. Jehudah’s statement in Eruvin.. Rebbi Yannai [the father-in-law of]⁸⁰Added from Eruvin; the addition is necessary since the R. Yannai lived two generations before R. Immi and cannot have spoken in the latter’s name. In the Babli 102a the statement appears in the name of Babylonian authorities. Rebbi Immi said, only if it is tied to the door by something which can fasten it. Rebbi Eleazar’s bolt was tied with bast⁸¹The translation follows Liebermann, p. 202. In the parallel in the Babli, Eruvin 102a, Rashi explains following Rav Hai Gaon: “the bolt fell and stuck in the ground” (cf. Otzar ha-Gaonim, vol. 3, p. 103). It also is possible to read the word as Arabic قمز “to take something with one’s fingers”, that the bolt is removed from the door but still held in by the fingers and not deposited anywhere.. If it was detached it is forbidden; loose⁸¹The translation follows Liebermann, p. 202. In the parallel in the Babli, Eruvin 102a, Rashi explains following Rav Hai Gaon: “the bolt fell and stuck in the ground” (cf. Otzar ha-Gaonim, vol. 3, p. 103). It also is possible to read the word as Arabic قمز “to take something with one’s fingers”, that the bolt is removed from the door but still held in by the fingers and not deposited anywhere.? Rebbi Jacob bar Aḥa in the name of the rabbis, he supports⁸²The translation follows the Eruvin text. מדדה is what a woman does when she helps her toddler to learn how to walk. The word written here מדרה has no explanation. it with his finger tips.