## Eruvin Daf 101a

###### Eruvin 101a:1
[Eruvin 101a:1](https://torahapp.org/share/book/Eruvin/r/101a:1)

**מַתְנִי׳** הַדֶּלֶת שֶׁבַּמּוּקְצֶה, וַחֲדָקִים שֶׁבַּפִּרְצָה, וּמַחְצָלוֹת — אֵין נוֹעֲלִין בָּהֶן אֶלָּא אִם כֵּן גְּבוֹהִים מִן הָאָרֶץ.

**William Davidson Edition - English:**
**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.


###### Eruvin 101a:2
[Eruvin 101a:2](https://torahapp.org/share/book/Eruvin/r/101a:2)

**גְּמָ׳** וּרְמִינְהוּ: דֶּלֶת הַנִּגְרֶרֶת וּמַחְצֶלֶת הַנִּגְרֶרֶת, וְקַנְקַן הַנִּגְרָר, בִּזְמַן שֶׁקְּשׁוּרִין וּתְלוּיִין — נוֹעֲלִין בָּהֶן בְּשַׁבָּת, וְאֵין צָרִיךְ לוֹמַר בְּיוֹם טוֹב!

**William Davidson Edition - English:**
**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.


###### Eruvin 101a:3
[Eruvin 101a:3](https://torahapp.org/share/book/Eruvin/r/101a:3)

אָמַר אַבָּיֵי: בְּשֶׁיֵּשׁ לָהֶם צִיר, רָבָא אָמַר: בְּשֶׁהָיָה לָהֶן צִיר.

**William Davidson Edition - English:**
**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’s action does not have the appearance of building.


###### Eruvin 101a:4
[Eruvin 101a:4](https://torahapp.org/share/book/Eruvin/r/101a:4)

מֵיתִיבִי: דֶּלֶת הַנִּגְרֶרֶת, וּמַחְצֶלֶת הַנִּגְרֶרֶת, וְקַנְקַן הַנִּגְרָר, בִּזְמַן שֶׁקְּשׁוּרִין וּתְלוּיִין וּגְבוֹהִים מִן הָאָרֶץ אֲפִילּוּ מְלֹא נִימָא — נוֹעֲלִין בָּהֶן, וְאִם לָאו — אֵין נוֹעֲלִין בָּהֶן!

**William Davidson Edition - English:**
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.


###### Eruvin 101a:5
[Eruvin 101a:5](https://torahapp.org/share/book/Eruvin/r/101a:5)

אַבָּיֵי מְתָרֵץ לְטַעְמֵיהּ, וְרָבָא מְתָרֵץ לְטַעְמֵיהּ. אַבָּיֵי מְתָרֵץ לְטַעְמֵיהּ: אוֹ שֶׁיֵּשׁ לָהֶן צִיר, אוֹ שֶׁגְּבוֹהִין מִן הָאָרֶץ. רָבָא מְתָרֵץ לְטַעְמֵיהּ: כְּשֶׁהָיָה לָהֶן צִיר, אוֹ שֶׁגְּבוֹהִין מִן הָאָרֶץ.

**William Davidson Edition - English:**
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.**


###### Eruvin 101a:6
[Eruvin 101a:6](https://torahapp.org/share/book/Eruvin/r/101a:6)

תָּנוּ רַבָּנַן: סוֹכֵי קוֹצִים וַחֲבִילִין שֶׁהִתְקִינָן לְפִירְצָה שֶׁבְּחָצֵר, בִּזְמַן שֶׁקְּשׁוּרִין וּתְלוּיִין — נוֹעֲלִין בָּהֶן בְּשַׁבָּת, וְאֵין צָרִיךְ לוֹמַר בְּיוֹם טוֹב.

**William Davidson Edition - English:**
**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.**


###### Eruvin 101a:7
[Eruvin 101a:7](https://torahapp.org/share/book/Eruvin/r/101a:7)

תָּנֵי רַבִּי חִיָּיא: דֶּלֶת אַלְמָנָה הַנִּגְרֶרֶת — אֵין נוֹעֲלִין בָּהּ. הֵיכִי דָּמֵי דֶּלֶת אַלְמָנָה? אִיכָּא דְּאָמְרִי דְּחַד שִׁיפָא, וְאִיכָּא דְּאָמְרִי דְּלֵית לֵיהּ גַּשְׁמָה.

**William Davidson Edition - English:**
**Rabbi Ḥiyya 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’onim*) and that touches the ground when closed.


###### Eruvin 101a:8
[Eruvin 101a:8](https://torahapp.org/share/book/Eruvin/r/101a:8)

אָמַר רַב יְהוּדָה: הַאי מְדוּרְתָּא, מִמַּעְלָה לְמַטָּה — שְׁרֵי, מִמַּטָּה לְמַעְלָה — אֲסִיר.

**William Davidson Edition - English:**
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.


###### Eruvin 101a:9
[Eruvin 101a:9](https://torahapp.org/share/book/Eruvin/r/101a:9)

וְכֵן בֵּיעֲתָא, וְכֵן קִידְרָא, וְכֵן פּוּרְיָא, וְכֵן חָבִיתָא.

**William Davidson Edition - English:**
**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.


###### Eruvin 101a:10
[Eruvin 101a:10](https://torahapp.org/share/book/Eruvin/r/101a:10)

אֲמַר לֵיהּ הָהוּא מִינָא לְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה: חִדְקָאָה! דִּכְתִיב בְּכוּ ״טוֹבָם כְּחֵדֶק״. אֲמַר לֵיהּ: שָׁטְיָא, שְׁפֵיל לְסֵיפֵיהּ דִּקְרָא, דִּכְתִיב: ״יָשָׁר מִמְּסוּכָה״. וְאֶלָּא מַאי ״טוֹבָם כְּחֵדֶק״? כְּשֵׁם שֶׁחֲדָקִים הַלָּלוּ מְגִינִּין עַל הַפִּירְצָה, כָּךְ טוֹבִים שֶׁבָּנוּ מְגִינִּים עָלֵינוּ. דָּבָר אַחֵר: ״טוֹבָם כְּחֵדֶק״, שֶׁמְּהַדְּקִין אֶת אוּמּוֹת הָעוֹלָם לְגֵיהִנָּם, שֶׁנֶּאֱמַר: ״קוּמִי וָדוֹשִׁי בַת צִיּוֹן כִּי קַרְנֵךְ אָשִׂים בַּרְזֶל וּפַרְסוֹתַיִךְ אָשִׂים נְחוּשָׁה וַהֲדִיקּוֹת עַמִּים רַבִּים וְגוֹ׳״.

**William Davidson Edition - English:**
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 Ḥananya: Man of thorns! For it says about you: “The best of them is as a brier”** (Micah 7:4), which indicates that even Israel’s best are merely thorns. **He said to him: Fool, go down to the end of the verse: “The most upright is worse than a thorn hedge,”** 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 [*ḥedek*]** means **that they grind [*mehaddekin*] the nations of the world into Gehenna, as it is stated: “Arise 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” (Micah 4:13).


###### Eruvin 101a:11
[Eruvin 101a:11](https://torahapp.org/share/book/Eruvin/r/101a:11)

**מַתְנִי׳** לֹא יַעֲמוֹד אָדָם בִּרְשׁוּת הַיָּחִיד וְיִפְתַּח בִּרְשׁוּת הָרַבִּים, בִּרְשׁוּת הָרַבִּים וְיִפְתַּח בִּרְשׁוּת הַיָּחִיד, אֶלָּא אִם כֵּן עָשָׂה מְחִיצָה גְּבוֹהָ עֲשָׂרָה טְפָחִים, דִּבְרֵי רַבִּי מֵאִיר.

**William Davidson Edition - English:**
**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.**


###### Eruvin 101a:12
[Eruvin 101a:12](https://torahapp.org/share/book/Eruvin/r/101a:12)

אָמְרוּ לוֹ: מַעֲשֶׂה בְּשׁוּק שֶׁל פַּטָּמִים שֶׁהָיָה בִּירוּשָׁלַיִם, וְשֶׁהָיוּ נוֹעֲלִין וּמַנִּיחִין אֶת הַמַּפְתֵּחַ בַּחַלּוֹן שֶׁעַל גַּבֵּי הַפֶּתַח. רַבִּי יוֹסֵי אוֹמֵר: שׁוּק שֶׁל צַמָּרִים הֲוָה.

**William Davidson Edition - English:**
The Rabbis **said to him:** There was **an incident at the poultry dealers’ market in Jerusalem,** where they would fatten fowl for slaughter (Rabbeinu Ḥananel), **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.**


###### Eruvin 101a:13
[Eruvin 101a:13](https://torahapp.org/share/book/Eruvin/r/101a:13)

**גְּמָ׳** וְרַבָּנַן, אָמַר רַבִּי מֵאִיר רְשׁוּת הָרַבִּים — וּמַהְדְּרוּ אִינְהוּ כַּרְמְלִית! דְּאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: יְרוּשָׁלַיִם אִלְמָלֵא דַּלְתוֹתֶיהָ נִנְעָלוֹת בַּלַּיְלָה — חַיָּיבִין עָלֶיהָ מִשּׁוּם רְשׁוּת הָרַבִּים.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **And** those **Rabbis,** who cited the case of the poultry dealers of Jerusalem to rebut Rabbi Meir’s 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 Ḥana said** that **Rabbi Yoḥanan 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’s 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?


###### Eruvin 101a:14
[Eruvin 101a:14](https://torahapp.org/share/book/Eruvin/r/101a:14)

אָמַר רַב פָּפָּא: כָּאן — קוֹדֶם שֶׁנִּפְרְצוּ בָּהּ פְּרָצוֹת, כָּאן — לְאַחַר שֶׁנִּפְרְצוּ בָּהּ פְּרָצוֹת.

**William Davidson Edition - English:**
**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.


###### Eruvin 101a:15
[Eruvin 101a:15](https://torahapp.org/share/book/Eruvin/r/101a:15)

רָבָא אָמַר: סֵיפָא אֲתָאן לְשַׁעֲרֵי גִינָּה, וְהָכִי קָאָמַר: וְכֵן לֹא יַעֲמוֹד בִּרְשׁוּת הַיָּחִיד וְיִפְתַּח בְּכַרְמְלִית, בְּכַרְמְלִית וְיִפְתַּח בִּרְשׁוּת הַיָּחִיד,

**William Davidson Edition - English:**
**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’s statement with regard to the public domain. Rather, it refers **to** the **gates of a garden** with an area greater than two *beit se’a* 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,**