Talmud do Eruwin 10:20

The argument of Rabban Gamliel is inverted. As it was stated¹²Eruvin Chapter 10, Note 59., Tabi²It seems that in Rabban Gamliel’s house all male slaves were called Tabi“boy”, and all female ones Tabita“girl”., Rabban Gamliel’s slave, put on tefillin and the Sages did not object to him. And here they objected? In order not to push aside the Sages¹⁴The reason that R. Jehudah declares a sukkah disqualified if made from a couch with 4 poles and a thatched roof as canopy is that usually the canopy is not 10 hand-breadths higher than the couch on which one rests. Therefore, if this distance is clearly larger than 10 hand-breadths, also R. Jehudah accepts it as qualified.. If in order not to push aside the Sages, he could sit outside the sukkah. Tabi, Rabban Gamliel’s slave, wanted to hear the words of the Sages.

MISHNAH: One is liable on the holiday for everything classified as Sabbath rest, classified as obligatory, classified as meritorious²⁵All the prohibitions listed in the Mishnah are rabbinic; therefore the expression “one is liable” is difficult to understand since usually it is reserved for severe biblical infractions. The activities classified as Sabbath rest are rabbinic restrictions, mostly to avoid possible biblical infractions. Those classified as obligatory may also be meritorious, nevertheless they are rabbinically forbidden on the holiday (cf. S. Liebermann, Tarbiz5, p. 96–99). Those classified as meritorious are deeds to the Temple. Most of the items are discussed in detail in the Halakhah. The reasons for the prohibitions given in the Babli cannot be presumed for the Yerushalmi.. These are classified as Sabbath rest: One does not climb on a tree, nor ride on an animal, nor sail on water, nor clap the hands in anger, nor clap the hands in joy, nor dance. These are classified as obligatory, one does not judge, nor contract preliminary marriage, nor give ḥaliṣah, nor enter levirate marriage. These are classified as meritorious, one does not dedicate²⁶Animals as sacrifices or property to be given to the Temple., nor dedicate one’s worth²⁷As described in Lev. 27:2–8 and Tractate Arakhin., nor dedicate as herem²⁸Gifts to the priests, Num. 18:14., nor collect heaves and tithes. All these were said regarding a holiday, so much more regarding the Sabbath. The only difference between holiday and Sabbath is preparation of food²⁹Repeated in Mishnah Megillah1:5..

Rebbi Eleazar said, the Mishnah speaks of a roof with a parapet when it descended lower than the parapet⁴⁸The Mishnah in which the bill of divorce is considered as delivered if it arrived at the wife’s roof must consider a roof shielded from the wind by a parapet (which by biblical standard must be at least 10 handbreadths high; Deut. 22:8)., or one without a parapet when it descended lower than within three handbreadths of the roof, since anything within three handbreadths of the roof is as if it were part of the roof⁴⁹Any opening which is less than 3 handbreadths wide can be disregarded. [In the terminology of the Babli, this is called לְבוּד “glued (to the wall or the ground)”, Šabbat 97a, Erubin 16b.] This explanation is also quoted in Erubin 10 (26b 1. 39).. Rebbi Jacob bar Aḥa, Rebbi Abba bar Hamnuna in the name of Rav Ada bar Aḥawa: This refers to the rules of the Sabbath, where anything within three handbreadths of a partition is considered part of the partition⁵⁰It is forbidden on the Sabbath to move anything from a private (enclosed) domain to the public domain. The corresponding rules have nothing to do with property rights.. Rebbi Yasa said, they are not comparable, for bills of divorce are about the top, the rules of the Sabbath about the below⁵¹The bill of divorce is delivered as soon as it enters the roof space defined by the parapet from the top; the rules of “gluing” a hanging wall to the ground refer to the three handbreadths closest to the ground.. For bills of divorce even if it never came to rest⁵²As the Mishnah explains, even if the bill was burned in a fire on the top, the delivery is valid., for the Sabbath only if it rested⁵³In the rules of the Sabbath, moving an object has three stages: Lifting the object from a state of rest, transporting it from one domain to another, and depositing it (Mishnah Šabbat 1:1). If any of the three stages is missing, the biblical law was not violated. Therefore, if a document was moved from one domain to another (as from the husband’s courtyard to the wife’s roof) and burned while still flying, it was delivered as a bill of divorce but not moved by the laws of the Sabbath. (Cf. Kilaim 1:9, Note 188).. Rebbi Immi in the name of Rebbi Joḥanan: Only if it descended to within the partitions⁵⁴This refers to the last sentence in the Mishnah. If the husband throws the bill from his roof to her courtyard, it is possible to say that the bill was delivered the moment it cleared the roof only if the walls of the wife’s courtyard are higher than the husband’s roof. Otherwise it would be delivered only if the bill fell below the level of the courtyard walls. (The same argument is quoted in Samuel’s name in the Babli, 79a.). Rebbi Immi asked before Rebbi Joḥanan: Does the Mishnah follow Rebbi, since Rebbi considers partitions as solidly filled up⁵⁵Rebbi considers it a violation of the Sabbath if the object was brought within the walls of the domain for which it was intended; he does not require it actually to come to rest (Šabbat 1:1 2c 1. 63, 11:1 12c 1. 59; Babli 4a, 5a, Giṭṭin 79a).? He said to him, here in the matter of bills of divorce it is everybody’s opinion⁵⁶The Babli agrees, 79a, that the delivery of bills of divorce is governed by the rules of property rights, not those of the Sabbath.. Could one not object that Rebbi said, if it is roofed? And you say, it is not roofed?⁵⁷This refers to Mishnah and Halakhah Šabbat 11:1: “If somebody throws an object from a private domain to the public domain or from the public domain to a private domain, he is guilty. From a private to a private domain across the public domain, R. Aqiba declares him guilty but the Sages declare him not prosecutable.” It is then explained that throwing from the public to a private domain is prosecutable only if the object came to rest. On that it is noted that Rebbi does not require it to come to rest (only to be received within the walls), but R. Abba bar Huna in the name of Rav said that “Rebbi did only find him guilty if the private domain was roofed.” It is noted there that R. Joḥanan objected to the latter statement, which explains that no answer is given to the question raised. What is the difference between bills of divorce and the Sabbath? Rebbi Abba said, about the Sabbath it is written: “You shall not do any work;” it may make itself automatically⁵⁸As long as it was not intended that the object should come to rest by the force of the thrower (but it was moved along by some mechanical contraption not directly controlled by the thrower), no violation of the Sabbath occured. But for delivery of a bill of divorce, it is the fact of delivery rather than its mode which counts.. But here “he shall deliver into her hand,” into her domain.

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.

It is required that he write on leather on the place of the hair and on parchment on the place of its split³⁶³Where the script is more readable. Babli Menaḥot 32a.. If he changed this, he disqualified it. One should not write half of it on leather and half of it on parchment, but he may write on leather from a pure domestic animal and half on leather from a pure wild animal. One only writes on leather from a pure animal³⁶⁴Babli Šabbat 108a.. What is the reason? That the Eternal’s teaching be in your mouth³⁶⁵Ex. 13:9., from what you are putting into your mouth. But was it not stated, one writes on leather from carcasses and torn animals³⁶⁴Babli Šabbat 108a.? The kind which you are putting into your mouth³⁶⁶Since hide and leather are inedible anyhow.. One makes a staff at the end of a book, but for the Torah one on both sides. Therefore one rolls a book up to its beginning but the Torah to its middle³⁶⁷The Torah scroll can be stored to open at the place where one stopped reading.. Rebbi Samuel, Rebbi Ze`ira in the name of Rav Ḥiyya bar Joseph: Even two sheets<sup>368</sup>The scroll shows two sheets when it is opened.. Rebbi Ze`ira, Samuel bar Shilat in the name of Kahana: but only at the place of the suture³⁶⁹Babli 32a.. Rebbi Aḥa in the name of Rebbi Samuel bar Naḥman: A scroll which has no cover one turns on the writing so the writing should not be degraded³⁷⁰Eruvin 10 (Note 79); Soferim 3:16..