Jeśli Cohein miał ból na palcu, może owinąć go łykiem [nawet jeśli leczy ból. Ponieważ w tej chwili jest to wymagane do nabożeństwa, a nie przystoi, aby rana była widoczna podczas nabożeństwa, może być pokryta łykiem.] (Może owinąć go łykiem) w świątyni, ale nie poza nią, [uzdrawianie w Szabat jest shvut i jest zabronione]. A jeśli chcesz usunąć krew, [tj. zacisnąć łyk, aby usunąć krew], jest to zabronione w obu miejscach, [ta istota (proto-poród) "czajka" (robienie rana), aw świątyni nie wolno było wykonywać pracy wstępnej.] Sól można zmiażdżyć [i rozłożyć] na pochylni [prowadzącej do ołtarza], aby się nie ślizgali, [gdyż była gładka, a czasami poślizgnęli się i upadli na nią.], ale nie poza nią, [co stanowi „naprawę”.] W Szabat można czerpać wodę ze „studni wygnania” i „wielkiej studni” [które znaleziono w komnatach dziedzińca świątyni] z kołem [wykonanym do podnoszenia wiadra za pomocą lin. Tylko w przypadku tych dwóch studni było to dozwolone, ale w przypadku innych było to zabronione—dekret, aby w szabat nie czerpano wody do swojego ogrodu i do suchego lądu, co ułatwi zadanie (za pomocą koła). A tam, gdzie nie ma podstaw do takiego zarządzenia, wolno czerpać wodę kołem. I nie obawiamy się, że kierownica wyda dźwięk, zabronione jest tylko odtwarzanie muzyki (w szabat). W ten sam sposób w szabat wolno pukać do drzwi lub bramy] i (wolno czerpać wodę) ze „studni kar” podczas święta. [Ponieważ była to studnia źródlana, nazywali ją „studnią kar”, jak w „makor” („źródło”). Studnia ta była potrzebna ludziom wygnania podczas święta, a prorocy wśród nich, Czaggeusz i Zachariasz, pozwolili czerpać z niej wodę za pomocą koła. A ich zezwolenie pozostało w mocy, pozwalając im robić to nawet poza Świątynią podczas święta, w przeciwieństwie do (orzeczenia) innych studni źródlanych.]
Bartenura on Mishnah Eruvin
כורך עליה גמי – even though the reed heals the wound for since now, however, it is the need of the Temple service that is not the custom that his wound should be seen with the Temple service and he covers it with reed/bulrushes.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eruvin
Introduction
This mishnah continues to deal with things which may be done on Shabbat in the Temple but not outside of it.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eruvin
אבל לא במדינה – for healing on the Sabbath is something forbidden by the Rabbis as being out of harmony of the Sabbath day and is prohibited.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eruvin
A priest who was wounded in his finger may wrap some reed-grass round it in the Temple but not in the country. But if he intended to draw out blood it is forbidden in both cases. The reed-grass mentioned in this mishnah was a type of bandage that also had medicinal properties. As we have learned previously, it is forbidden to heal on Shabbat; therefore it is forbidden to use this reed-grass on Shabbat outside of the Temple. However, the rabbis allowed it to be used in the Temple since it was necessary to cover the wound while the priest performed his service in the Temple. Drawing blood from a wound on Shabbat is a toraitic violation it is derived from the prohibited labor of “squeezing.” Therefore, if the reed-grass was put on the wound with the intention to draw out blood, it is prohibited even within the Temple. As we have stressed many times, only rabbinic violations are waived in the Temple, not toraitic ones.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eruvin
ואם להוציא דם – that he fastens it with red/bulrushes in order to remove its blood.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eruvin
They scatter salt on the altar’s ramp so that the priests shall not slip. In the Temple it was permitted for them to scatter salt on the altar’s ramp so that the priests would not slip while going up and down to offer sacrifices. Outside of the Temple this is prohibited because it is considered “fixing.”
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eruvin
כאן וכאן אסור – for it is wounding a person and is one of the chief labors forbidden on the Sabbath and would not be permitted in the Temple.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eruvin
They draw water by means of a wheel on Shabbat from the cistern of the exiles and from the great cistern, and on a festival day from the Hakar cistern. The mishnah mentions two cisterns that were situated within the Temple confines from which it was permitted to draw water using a wheel. However, outside of the Temple the rabbis forbade drawing water by means of a wheel, since this might lead to large quantities of water being drawn and a person might use the water to irrigate his field, an activity prohibited on Shabbat. Unlike the previous two cisterns, the “Hakar” cistern was not in the Temple. Nevertheless, in contrast to all other cisterns outside of the Temple it was permitted to draw from it using a wheel on festivals. The Hakar cistern was used by the pilgrims during the Second Temple period that came for the festivals. The prophets and Jewish leaders at the time allowed the Jews to draw from it by means of a wheel on the festival because of the necessity for large quantity of waters for the many pilgrims. Since it was justifiably permitted in the past the rabbis allowed Jews to continue to use it even after the destruction.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eruvin
בוזקים מלח – crush and scatter salt on the ramp that they (i.e., the Kohanim) ascend on it to the altar because it is smooth and sometimes, they fall from it and their feet slip on it. בוזקים is the language of crushing.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eruvin
אבל לא במדינה – because it is repairing.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eruvin
ממלאים מים מבור הגולה ומבור הגדול – this is their names and both of them are in the chamber of the Temple courtyard.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eruvin
בגלגל – that is made to lift up the bucket by it through cables and from these two wells alone, they (i.e., the Rabbis) permitted to fill water with the wheel on Shabbat, but the other wells were forbidden as a decree lest he fill up his garden and his ruins because he fills it without a trouble, and he would end up watering with his garden and ruins on Shabbat, and in a place where there one doesn’t make a decree lest he provide water to his garden and his ruins, it is permitted to fill them on the wheel. But we don’t suspect because a public announcement is made as they only prohibited the sound of the song alone. And that is so that they permitted knocking at the door or striking the gate on Shabbat and there is nothing in this.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eruvin
ומבור הקר – on account of the fact that it was a well of living waters, they called it the Welling/Outpouring Well, from the language of “source”/מקור. And this well was needed for the people from the Diaspora on the Jewish holy day and the prophets that were among them, Zechariah and Malachi permitted them to fill from it with a wheel on the Jewish holy day and it remained when they permitted that they could fill from it with a wheel on the Jewish holy day even in the countryside (i.e., outside of Jerusalem in the land of Israel), which was not the case with the other wells that flow.
