## Eruvin Daf 100a

###### Eruvin 100a:1
[Eruvin 100a:1](https://torahapp.org/share/book/Eruvin/r/100a:1)

מִשּׁוּם דְּהָוֵי דִּירָה שֶׁתַּשְׁמִישָׁהּ לַאֲוִיר, וְכׇל דִּירָה שֶׁתַּשְׁמִישָׁהּ לַאֲוִיר — אֵין מְטַלְטְלִין בָּהּ יָתֵר מִבֵּית סָאתַיִם.

**William Davidson Edition - English:**
This was prohibited **because it is a dwelling that serves** only **the air,** i.e., it is used only by someone guarding the fields or the like. It is not used as permanent living quarters, despite its partitions. **And** the rule with respect to **any dwelling that serves** only **the air** is that **it is not permitted to carry in it** if its area is **more than two *beit se’a*.** As it is not a proper place of residence, the Sages treated it as an enclosure.


###### Eruvin 100a:2
[Eruvin 100a:2](https://torahapp.org/share/book/Eruvin/r/100a:2)

שׇׁרָשָׁיו גְּבוֹהִין מִן הָאָרֶץ וְכוּ׳. אִיתְּמַר: שׇׁרְשֵׁי אִילָן הַבָּאִין מִלְּמַעְלָה מִשְּׁלֹשָׁה לְתוֹךְ שְׁלֹשָׁה, רַבָּה אָמַר: מוּתָּר לְהִשְׁתַּמֵּשׁ בָּהֶן, רַב שֵׁשֶׁת אָמַר: אָסוּר לְהִשְׁתַּמֵּשׁ בָּהֶן.

**William Davidson Edition - English:**
The mishna states: If **the roots** of the tree are three handbreadths **above the ground,** one may not sit on them on Shabbat. **It was stated** that *amora’im* disagreed with regard to **the roots of a tree that** rise up and then bend and **come** down **from above, from** a height of **three** handbreadths **to within three** handbreadths of the ground. **Rabba said: It is permitted to use them,** and **Rav Sheshet said: It is prohibited to use them.**


###### Eruvin 100a:3
[Eruvin 100a:3](https://torahapp.org/share/book/Eruvin/r/100a:3)

רַבָּה אָמַר: מוּתָּר לְהִשְׁתַּמֵּשׁ בָּהֶן, דְּכׇל פָּחוֹת מִשְּׁלֹשָׁה דְּאַרְעָא — אַרְעָא הִיא. רַב שֵׁשֶׁת אָמַר: אָסוּר לְהִשְׁתַּמֵּשׁ בָּהֶן, דְּכֵיוָן דְּמִכֹּחַ אִיסּוּר קָאָתֵי — אֲסוּרִין.

**William Davidson Edition - English:**
The Gemara clarifies the rationale of each opinion. **Rabba said** that **it is permitted to use them,** as **anything less than three** handbreadths **from the ground is** considered as **the ground. Rav Sheshet said: It is prohibited to use them; since they come from a prohibited source, they are prohibited.** The section of the tree from which they grow is prohibited. Therefore, these roots should likewise be prohibited.


###### Eruvin 100a:4
[Eruvin 100a:4](https://torahapp.org/share/book/Eruvin/r/100a:4)

דְּדָמוּ כִּמְשׁוּנִּיתָא, דְּסָלְקִין לְעֵילָּא — אֲסוּרִין. דְּנָחֲתִין לְתַתַּאי — שְׁרוּ. לִצְדָדִין — פְּלוּגְתָּא דְּרַבָּה וְרַב שֵׁשֶׁת.

**William Davidson Edition - English:**
The Gemara proceeds to qualify the dispute: With regard to ascending and descending roots **that resemble** a rocky **crag, those that rise upward are** certainly **prohibited** according to all opinions; those that **fall downward are permitted** according to everyone. It is the roots that branch out **to the sides** that are the subject of the **dispute between Rabba and Rav Sheshet.** Rav Sheshet prohibits using them, while Rabba is lenient.


###### Eruvin 100a:5
[Eruvin 100a:5](https://torahapp.org/share/book/Eruvin/r/100a:5)

וְכֵן אַנִּיגְרָא, וְכֵן בְּקֶרֶן זָוִית.

**William Davidson Edition - English:**
**And likewise,** Rabba and Rav Sheshet disagree about **a tree that grows in a ditch** that has elevated roots, some of which are concealed by the banks of the ditch. The *amora’im* dispute whether the roots concealed by the banks are considered part of the ground. **And likewise,** in the case of a tree that grows **in a corner** between two walls, they disagree as to whether the section between the walls is considered part of the ground.


###### Eruvin 100a:6
[Eruvin 100a:6](https://torahapp.org/share/book/Eruvin/r/100a:6)

הָהוּא דִּיקְלָא דַּהֲוָה לְאַבָּיֵי, וַהֲוָה סָלֵיק בְּאִיפּוּמָא. אֲתָא לְקַמֵּיהּ דְּרַב יוֹסֵף וּשְׁרָא לֵיהּ.

**William Davidson Edition - English:**
The Gemara relates that **Abaye had a certain palm tree** that grew in his house and **that projected through an opening in the roof. He came before Rav Yosef** to ask him about it, **and he permitted him** to use the first three handbreadths of the palm tree above the roof, as the tree’s lower part is treated as though it were in the ground.


###### Eruvin 100a:7
[Eruvin 100a:7](https://torahapp.org/share/book/Eruvin/r/100a:7)

אָמַר רַב אַחָא בַּר תַּחְלִיפָא: דִּשְׁרָא לָךְ, כְּרַבָּה שְׁרָא לָךְ.

**William Davidson Edition - English:**
**Rav Aḥa bar Taḥlifa said** to Abaye: **He who permitted** it **to you, permitted it to you** in accordance with the opinion of **Rabba,** who maintains that a section of a tree concealed from view in at least two directions is considered as though it were underground. Consequently, the first three handbreadths above that section may be used on Shabbat, as they have the status of the ground.


###### Eruvin 100a:8
[Eruvin 100a:8](https://torahapp.org/share/book/Eruvin/r/100a:8)

פְּשִׁיטָא? מַהוּ דְּתֵימָא אֲפִילּוּ לְרַב שֵׁשֶׁת בֵּיתָא כְּמַאן דִּמְלֵי דָּמֵי, וְלִישְׁתַּמֵּשׁ בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לַגַּג, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara expresses surprise: This is **obvious.** What novel element is Rav Aḥa bar Taḥlifa teaching us? The Gemara answers: It is necessary, **lest you say** that in this case it should be permitted **even according to Rav Sheshet,** as **the house is considered full,** i.e., it is as though it were filled with earth, **and** this would mean it is permitted **to use** the section **less than three** handbreadths **from the roof.** Rav Aḥa bar Taḥlifa therefore **teaches us** that Rav Sheshet is stringent even in this case.


###### Eruvin 100a:9
[Eruvin 100a:9](https://torahapp.org/share/book/Eruvin/r/100a:9)

תְּנַן: שׇׁרָשָׁיו גְּבוֹהִין מִן הָאָרֶץ שְׁלֹשָׁה טְפָחִים — לֹא יֵשֵׁב עֲלֵיהֶם. הֵיכִי דָמֵי? אִי דְּלָא הָדְרִי כָּיְפִי — פְּשִׁיטָא. אֶלָּא לָאו, אַף עַל גַּב דְּהָדְרִי כָּיְפִי!

**William Davidson Edition - English:**
The Gemara attempts to adduce proof from the mishna, in which **we learned:** If **the roots** of the tree are **three handbreadths above the ground, one** may **not sit on them. What are the circumstances** of this case? **If** the situation is **that** the roots **do not bend over again,** this is **obvious,** as anything higher than three handbreadths is part of the tree. **Rather, doesn’t** it mean that one may not sit on them **even though they bend back** downward to within three handbreadths of the ground? The mishna apparently indicates that if parts of the roots are more than three handbreadths above the ground, it is prohibited to use them along the rest of their entire length, as maintained by Rav Sheshet, contrary to Rabba.


###### Eruvin 100a:10
[Eruvin 100a:10](https://torahapp.org/share/book/Eruvin/r/100a:10)

לָא, לְעוֹלָם דְּלָא הָדָרִי כָּיְפִי, וְהָא קָא מַשְׁמַע לַן אַף עַל גַּב דְּצִידּוֹ אֶחָד שָׁוֶה לָאָרֶץ.

**William Davidson Edition - English:**
The Gemara rejects this contention: **No, actually** the mishna is referring to a case **where they do not bend back** downward, **and** the *tanna* comes to **teach us** the following: **Although** on **one side** of the tree the roots are **level with the ground,** nevertheless, it is prohibited to sit on them, as the roots on the other sides are more than three handbreadths above the ground.


###### Eruvin 100a:11
[Eruvin 100a:11](https://torahapp.org/share/book/Eruvin/r/100a:11)

תָּנוּ רַבָּנַן שׇׁרְשֵׁי אִילָן שֶׁגְּבוֹהִין מִן הָאָרֶץ שְׁלֹשָׁה טְפָחִים אוֹ שֶׁיֵּשׁ חָלָל תַּחְתֵּיהֶן שְׁלֹשָׁה טְפָחִים, אַף עַל פִּי שֶׁצִּידּוֹ אֶחָד שָׁוֶה לָאָרֶץ — הֲרֵי זֶה לֹא יֵשֵׁב עֲלֵיהֶן, לְפִי שֶׁאֵין עוֹלִין בְּאִילָן, וְאֵין נִתְלִין בְּאִילָן, וְאֵין נִשְׁעָנִין בְּאִילָן.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: With regard to **roots of a tree that are three handbreadths above the ground, or if there is** a hollow **space beneath them** of **three handbreadths, although** on **one side** of the tree the roots **are level with the ground, one** may **not sit on them because** of the following rule: **One** may **not climb a tree, nor** may **one hang from a tree** by one’s hands, **nor** may **one** even **lean against a tree** on Shabbat.


###### Eruvin 100a:12
[Eruvin 100a:12](https://torahapp.org/share/book/Eruvin/r/100a:12)

וְלֹא יַעֲלֶה בְּאִילָן מִבְּעוֹד יוֹם וְיֵשֵׁב שָׁם כׇּל הַיּוֹם כּוּלּוֹ. אֶחָד אִילָן וְאֶחָד כׇּל הַבְּהֵמָה, אֲבָל בּוֹר שִׁיחַ וּמְעָרָה וְגָדֵר — מְטַפֵּס וְעוֹלֶה מְטַפֵּס וְיוֹרֵד, וַאֲפִילּוּ הֵן מֵאָה אַמָּה.

**William Davidson Edition - English:**
**And** similarly, **one** may **not climb a tree** on Friday **while it is still day and sit there the entire day** of Shabbat. This constitutes the use of the tree itself, not merely climbing it, and it is therefore prohibited. This *halakha* applies **both** to **a tree and** to **all animals;** one may not climb upon them, hang from them, or lean against them. **However,** the prohibition is not due to the effort involved in climbing, as is evident from the case of **a cistern, ditch, cave, or a fence. One** may **climb up** and **climb down** them, **even if they are a hundred cubits** deep.


###### Eruvin 100a:13
[Eruvin 100a:13](https://torahapp.org/share/book/Eruvin/r/100a:13)

תָּנֵי חֲדָא: אִם עָלָה — מוּתָּר לֵירֵד, וְתָנֵי חֲדָא — אָסוּר לֵירֵד. לָא קַשְׁיָא: כָּאן — מִבְּעוֹד יוֹם, כָּאן — מִשֶּׁחָשֵׁיכָה.

**William Davidson Edition - English:**
The Gemara comments: **It was taught** in **one** *baraita*: **If one climbed up** a tree, he is **permitted to climb down; and it was taught** in **one** other *baraita* that he is **prohibited to climb down.** The Gemara resolves this apparent contradiction: This is **not difficult. Here,** where it is permitted to descend, one climbed up on Friday, **while it was still day; there,** where it is prohibited to descend, one climbed up on Shabbat **after nightfall.**


###### Eruvin 100a:14
[Eruvin 100a:14](https://torahapp.org/share/book/Eruvin/r/100a:14)

וְאִיבָּעֵית אֵימָא, הָא וְהָא מִשֶּׁחָשֵׁיכָה, וְלָא קַשְׁיָא: כָּאן — בְּשׁוֹגֵג, כָּאן — בְּמֵזִיד.

**William Davidson Edition - English:**
**And if you wish, say** instead that **both** *baraitot* are referring to a case where one climbed up the tree **after nightfall. But** even so, it is **not difficult: Here,** it is permitted to descend, as one climbed up the tree **unwittingly; there,** it is prohibited to descend, as the *baraita* is dealing with one who climbed **intentionally.**


###### Eruvin 100a:15
[Eruvin 100a:15](https://torahapp.org/share/book/Eruvin/r/100a:15)

וְאִיבָּעֵית אֵימָא, הָא וְהָא בְּשׁוֹגֵג, וְהָכָא בְּקָנְסוּ שׁוֹגֵג אַטּוּ מֵזִיד קָמִיפַּלְגִי. מָר סָבַר: קָנְסִינַן. וּמָר סָבַר: לָא קָנְסִינַן.

**William Davidson Edition - English:**
**And if you wish, say** instead that **both** *baraitot* are referring to a case where one climbed up **unwittingly, and they disagree about** whether or not the Sages **penalized** an **unwitting** offender **due to an intentional** offender. One **Sage,** who ruled that it is prohibited to descend, **maintains** that **they penalized** an unwitting sinner to prevent others from climbing up on purpose and descending. Therefore, one may not come down even if he ascended by mistake. **And** one **Sage,** who ruled that it is permitted, **maintains** that **they did not penalize** the unwitting sinner in this manner.


###### Eruvin 100a:16
[Eruvin 100a:16](https://torahapp.org/share/book/Eruvin/r/100a:16)

אָמַר רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ: כְּתַנָּאֵי. הַנִּיתָּנִין בְּמַתָּנָה אַחַת שֶׁנִּתְעָרְבוּ בְּנִיתָּנִין מַתָּנָה אַחַת — יִנָּתְנוּ בְּמַתָּנָה אַחַת, מַתַּן אַרְבַּע בְּמַתַּן אַרְבַּע — יִנָּתְנוּ בְּמַתַּן אַרְבַּע.

**William Davidson Edition - English:**
**Rav Huna, son of Rav Yehoshua, said:** This dispute between the two *baraitot* is **parallel to the** dispute of the ***tanna’im*,** who disagreed with regard to a different matter. The blood of certain sacrifices, e.g., the firstborn and tithe offerings, is sprinkled once on the altar, while the blood of other sacrifices, e.g., burnt-offerings, is sprinkled four times. They require two sprinklings that are four, i.e., two sprinklings on opposite corners, so that the blood falls on all four sides. If the blood of sacrifices **that require** only **one sprinkling becomes intermingled with** the blood of other sacrifices that **require** only **one sprinkling,** the mixture **will be sprinkled once.** Likewise, if the blood of sacrifices that require **four sprinklings** becomes intermingled **with** the blood of other sacrifices that require **four sprinklings,** the mixture **will be sprinkled four times.**


###### Eruvin 100a:17
[Eruvin 100a:17](https://torahapp.org/share/book/Eruvin/r/100a:17)

מַתַּן אַרְבַּע בְּמַתַּן אַחַת, רַבִּי אֱלִיעֶזֶר אוֹמֵר: יִנָּתְנוּ בְּמַתַּן אַרְבַּע. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר: יִנָּתְנוּ בְּמַתָּנָה אַחַת.

**William Davidson Edition - English:**
If, however, the blood of a sacrifice that requires **four sprinklings** becomes intermingled **with** the blood of a sacrifice that requires only **one sprinkling,** the *tanna’im* disagree: **Rabbi Eliezer says:** The mixture of blood **is sprinkled four times. And Rabbi Yehoshua says:** It **is sprinkled once,** and this suffices for the atonement of the sacrifice.


###### Eruvin 100a:18
[Eruvin 100a:18](https://torahapp.org/share/book/Eruvin/r/100a:18)

אָמַר לוֹ רַבִּי אֱלִיעֶזֶר: הֲרֵי הוּא עוֹבֵר עַל ״בַּל תִּגְרַע״! אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: הֲרֵי הוּא עוֹבֵר בְּ״בַל תּוֹסִיף״.

**William Davidson Edition - English:**
**Rabbi Eliezer said to** Rabbi Yehoshua: If one sprinkles the blood only once, **he transgresses** the prohibition **“you shall not diminish,”** which prohibits the omission of any elements of the performance of a mitzva, as he has not sprinkled the blood of the burnt-offering in the proper manner. **Rabbi Yehoshua said to** Rabbi Eliezer: According to your ruling, that one must sprinkle the blood four times, **he transgresses** the prohibition: **Do not add** (Deuteronomy 13:1), which prohibits the addition of elements to a mitzva, as he sprinkles the blood of the firstborn animal more times than necessary.


###### Eruvin 100a:19
[Eruvin 100a:19](https://torahapp.org/share/book/Eruvin/r/100a:19)

אָמַר רַבִּי אֱלִיעֶזֶר: לֹא אָמְרוּ אֶלָּא כְּשֶׁהוּא בְּעַצְמוֹ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: לֹא נֶאֱמַר ״בַּל תִּגְרַע״ אֶלָּא כְּשֶׁהוּא בְּעַצְמוֹ.

**William Davidson Edition - English:**
**Rabbi Eliezer said** to Rabbi Yehoshua: **They said** the prohibition against adding to the mitzvot **only where** the blood stands **by itself,** not when it is part of a mixture. **Rabbi Yehoshua said** to Rabbi Eliezer: Likewise, the prohibition: **Do not diminish, was stated only** in a case **where** the blood stands **by itself.**


###### Eruvin 100a:20
[Eruvin 100a:20](https://torahapp.org/share/book/Eruvin/r/100a:20)

וְעוֹד אָמַר רַבִּי יְהוֹשֻׁעַ: כְּשֶׁנָּתַתָּ — עָבַרְתָּ עַל ״בַּל תּוֹסִיף״ וְעָשִׂיתָ מַעֲשֶׂה בְּיָדֶךָ. כְּשֶׁלֹּא נָתַתָּ — עָבַרְתָּ עַל ״בַּל תִּגְרַע״ וְלֹא עָשִׂיתָ מַעֲשֶׂה בְּיָדֶךָ.

**William Davidson Edition - English:**
**And Rabbi Yehoshua further said** in defense of his position: **When you sprinkle** four times, **you have transgressed** the prohibition: **Do not add,** with regard to one of the sacrifices, **and you** also **performed an action with your** own **hand,** i.e., you transgress the Torah’s command by means of a positive act. By contrast, **when you do not sprinkle** four times, even if **you have transgressed** the prohibition: **Do not diminish, you did not perform** the **action with your** own **hand.** If one is forced to deviate from the commands of the Torah, it is better to do so in a passive manner.


###### Eruvin 100a:21
[Eruvin 100a:21](https://torahapp.org/share/book/Eruvin/r/100a:21)

לְרַבִּי אֱלִיעֶזֶר דְּאָמַר הָתָם ״קוּם עֲשֵׂה״ עָדִיף, הָכִי נָמֵי יֵרֵד. לְרַבִּי יְהוֹשֻׁעַ דְּאָמַר הָתָם ״שֵׁב וְאַל תַּעֲשֶׂה״ עָדִיף, הָכִי נָמֵי לֹא יֵרֵד.

**William Davidson Edition - English:**
Rav Huna, son of Rav Yehoshua, sought to argue the following: **According to Rabbi Eliezer, who said there,** with regard to sacrifices, that if both alternatives involve the violation of a prohibition **it is preferable to stand and take action,** i.e., perform a positive action, **here too,** one should **climb down** from the tree, as it is better to perform a single positive transgression by climbing down rather than commit a passive transgression throughout the entire Shabbat by remaining on the tree. By contrast, **according to Rabbi Yehoshua,** who **said** with regard to sacrifices that **it is preferable to sit and not take action, here too,** one should **not descend** from the tree.


###### Eruvin 100a:22
[Eruvin 100a:22](https://torahapp.org/share/book/Eruvin/r/100a:22)

דִּילְמָא לָא הִיא, עַד כָּאן לָא קָאָמַר רַבִּי אֱלִיעֶזֶר הָתָם ״קוּם עֲשֵׂה״ עָדִיף — אֶלָּא דְּקָא עָבֵיד מִצְוָה. אֲבָל הָכָא דְּלָא עָבֵיד מִצְוָה, הָכִי נָמֵי לֹא יֵרֵד.

**William Davidson Edition - English:**
The Gemara refutes this comparison: **Perhaps that is not** the case, as the two *halakhot* are not identical. **Rabbi Eliezer** might have **stated** his opinion that **it is preferable to stand and take action only** in the case dealt with **there, where one performs a mitzva** with respect to the additional sprinklings of the burnt-offering. **However, here,** where **one performs no mitzva** whatsoever by descending, **indeed, he** should **not descend.**


###### Eruvin 100a:23
[Eruvin 100a:23](https://torahapp.org/share/book/Eruvin/r/100a:23)

וְאִי נָמֵי, עַד כָּאן לָא קָאָמַר רַבִּי יְהוֹשֻׁעַ הָתָם ״שֵׁב וְאַל תַּעֲשֶׂה״ עָדִיף — אֶלָּא

**William Davidson Edition - English:**
**Alternatively,** the comparison can be rejected in a different fashion: **Rabbi Yehoshua** may have **stated** his opinion that **it is preferable to sit and not take action only** in the case dealt with **there,**