## Eruvin Daf 102a

###### Eruvin 102a:1
[Eruvin 102a:1](https://torahapp.org/share/book/Eruvin/r/102a:1)

בְּשֶׁאֵינוֹ נִיטָּל בְּאִיגְדּוֹ, דְּמָר סָבַר: כֵּיוָן דְּיֵשׁ בְּרֹאשׁוֹ גְּלוֹסְטְרָא — תּוֹרַת כְּלִי עָלָיו. וּמָר סָבַר: כֵּיוָן דְּאֵינוֹ נִיטָּל בְּאִיגְדּוֹ — לֹא.

**William Davidson Edition - English:**
it is **in** a case **where it cannot be picked up by its rope,** as it is too thin to bear the weight of the bolt. **As** this **Sage,** Rabbi Yosei, **maintains: Since it has a knob at its end, it has the status of a vessel,** and one is therefore permitted to secure the door with it. **And** this **Sage,** Rabbi Eliezer, **maintains: Since it cannot be picked up by its rope, no,** it is not considered a proper vessel merely because of the knob, and consequently, its use is prohibited on Shabbat.


###### Eruvin 102a:2
[Eruvin 102a:2](https://torahapp.org/share/book/Eruvin/r/102a:2)

**מַתְנִי׳** נֶגֶר הַנִּגְרָר — נוֹעֲלִין בּוֹ בְּמִקְדָּשׁ, אֲבָל לֹא בִּמְדִינָה.

**William Davidson Edition - English:**
**MISHNA:** With regard to **a bolt that** is attached to the door, but owing to the length of the rope, it does not hang from the door but **drags** along the ground, **one** may **lock** a door **with it in the Temple** on Shabbat, as this is prohibited only by rabbinic decree, issued to enhance the character of Shabbat as a day of rest, and rabbinic decrees are not in effect in the Temple. **However,** one may **not** lock a door with this bolt **in the country** outside the Temple.


###### Eruvin 102a:3
[Eruvin 102a:3](https://torahapp.org/share/book/Eruvin/r/102a:3)

וְהַמּוּנָּח כָּאן וְכָאן — אָסוּר. רַבִּי יְהוּדָה אוֹמֵר: הַמּוּנָּח מוּתָּר בַּמִּקְדָּשׁ, וְהַנִּגְרָר בַּמְּדִינָה.

**William Davidson Edition - English:**
**And** with regard to **one that** is not tied at all but **rests** entirely on the ground, it **is prohibited in both** places, in and outside the Temple, as the use of this bolt is considered building. **Rabbi Yehuda says: One that rests** entirely on the ground **is permitted in the Temple, and one that drags** along the ground is permitted even **in** the rest of **the country.**


###### Eruvin 102a:4
[Eruvin 102a:4](https://torahapp.org/share/book/Eruvin/r/102a:4)

**גְּמָ׳** תָּנוּ רַבָּנַן: אֵיזֶהוּ נֶגֶר הַנִּגְרָר שֶׁנּוֹעֲלִין בַּמִּקְדָּשׁ אֲבָל לֹא בַּמְּדִינָה — כׇּל שֶׁקָּשׁוּר וְתָלוּי, וְרֹאשׁוֹ אֶחָד מַגִּיעַ לָאָרֶץ. רַבִּי יְהוּדָה אוֹמֵר: זֶה אַף בַּמְּדִינָה מוּתָּר, אֶלָּא אֵיזֶהוּ נֶגֶר שֶׁנּוֹעֲלִין בַּמִּקְדָּשׁ אֲבָל לֹא בַּמְּדִינָה — כֹּל שֶׁאֵינוֹ לֹא קָשׁוּר וְלֹא תָּלוּי, וְשׁוֹמְטוֹ וּמַנִּיחוֹ בְּקֶרֶן זָוִית.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** in a *baraita*: **Which is the bolt that drags** along the ground **with which one** may **lock** a door on Shabbat **in the Temple but not in the** rest of the **country? Any that is tied** to the door **and suspended** from it, **while one end** of the bolt **reaches the ground. Rabbi Yehuda says: This** type of bolt **is permitted even in** the rest of **the country. Rather, which is** the **bolt with which one** may **lock** a door **in the Temple but not in** the rest of **the country? Any that is neither tied** to the door **nor suspended** from it, **but which one removes** after use **and places in a corner.**


###### Eruvin 102a:5
[Eruvin 102a:5](https://torahapp.org/share/book/Eruvin/r/102a:5)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי יְהוּדָה בְּנִגְרָר.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Shmuel said: The *halakha* is in accordance with** the opinion of **Rabbi Yehuda with regard to** a bolt **that is dragged.** It is permitted to use this bolt on Shabbat even outside the Temple, but it is prohibited to use a bolt that rests on the ground, even in the Temple.


###### Eruvin 102a:6
[Eruvin 102a:6](https://torahapp.org/share/book/Eruvin/r/102a:6)

אָמַר רָבָא: וְהוּא שֶׁקָּשׁוּר בַּדֶּלֶת. אִינִי?! וְהָא רַבִּי טַבְלָא אִיקְּלַע לְמָחוֹזָא, וַחֲזָא לְהָהוּא דַּהֲוָה תְּלֵי בְּעִיבְרָא דְּדַשָּׁא וְלָא אֲמַר לְהוּ וְלָא מִידֵּי? הָהוּא נִיטָּל בְּאִיגְדּוֹ הֲוָה.

**William Davidson Edition - English:**
**Rava said: And that is** the case only **if** the bolt **is tied to the door** itself. The Gemara is surprised by this ruling: **Is that** really **so? But didn’t Rabbi Tavla happen** to come **to Meḥoza and he saw a certain** bolt **that was suspended from the side of the door, and he did not say anything to** the people there with regard to a prohibition? The Gemara rejects this contention: **That** bolt **was one that could be picked up by its rope.** Everyone agrees that a bolt of this kind may be used for locking a door on Shabbat even if it is not tied to the door itself.


###### Eruvin 102a:7
[Eruvin 102a:7](https://torahapp.org/share/book/Eruvin/r/102a:7)

רַב אַוְיָא אִיקְּלַע לִנְהַרְדְּעָא, חַזְיֵיהּ לְהָהוּא גַּבְרָא דַּהֲוָה קָא קָטֵיר בְּגֶמִי. אֲמַר: דֵּין לָא נִטְרוֹק.

**William Davidson Edition - English:**
The Gemara relates that **Rav Avya** once **happened** to come **to Neharde’a** and **saw a certain person tying** a bolt to a door **with a reed. He said: This** door may **not be locked** on Shabbat, as the bolt is not adequately fastened to it.


###### Eruvin 102a:8
[Eruvin 102a:8](https://torahapp.org/share/book/Eruvin/r/102a:8)

בָּעֵי רַבִּי זֵירָא: נִקְמַז, מַהוּ? אָמַר רַב יוֹסֵף: מַאי תִּיבְּעֵי לֵיהּ? לָא שְׁמִיעַ לֵיהּ הָא דְּתַנְיָא: נִשְׁמַט — אָסוּר, נִקְמַז — מוּתָּר. וְרַבִּי יְהוּדָה אָמַר: נִקְמַז, אַף עַל פִּי שֶׁאֵינוֹ נִשְׁמָט — אָסוּר.

**William Davidson Edition - English:**
**Rabbi Zeira raised** the following **dilemma:** If the bolt **was pressed** into the ground through a hole in the threshold, **what is** the *halakha*? Is the use of this bolt considered building? **Rav Yosef said: What is** Rabbi Zeira’s **dilemma?** Has **he not heard that which was taught** in the *Tosefta*: If the bolt **was** altogether **detached** from the rope to which it had been tied, **it is prohibited;** but **if it was pressed** into the ground, **it is permitted; and Rabbi Yehuda said:** If it **was pressed** into the ground, **even though it was not** entirely **detached** from its rope, **it is prohibited?**


###### Eruvin 102a:9
[Eruvin 102a:9](https://torahapp.org/share/book/Eruvin/r/102a:9)

וְאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי יְהוּדָה בְּנִקְמַז. וְטַעְמָא מַאי? אָמַר אַבָּיֵי: מִשּׁוּם דְּמֶיחְזֵי כְּבוֹנֶה.

**William Davidson Edition - English:**
**And Rav Yehuda said** that **Shmuel said: The *halakha* is in accordance with** the opinion of **Rabbi Yehuda with regard to** a bolt **that was pressed** into the ground. The Gemara asks: **And what is the reason** that the Sages prohibited the use of a bolt **that was pressed** into the ground? **Abaye said:** They prohibited its use **because it appears like building,** as the bolt enters all the way into the ground.


###### Eruvin 102a:10
[Eruvin 102a:10](https://torahapp.org/share/book/Eruvin/r/102a:10)

בְּעָא מִינֵּיהּ רַב נְחוּמִי בַּר זְכַרְיָה מֵאַבָּיֵי: עָשָׂה לוֹ בֵּית יָד, מַהוּ? אֲמַר לֵיהּ: בּוּכְנָא קָאָמְרַתְּ. אִיתְּמַר, אָמַר רַב נְחוּמִי בַּר אַדָּא: עָשָׂה לוֹ בֵּית יָד — מוּתָּר.

**William Davidson Edition - English:**
**Rav Neḥumei bar Zekharya raised a dilemma before Abaye:** If **one produced a handle for** the bolt in order to hold it, but it was not tied to the door, **what is** the *halakha*? Abaye **said to him: A pestle, you say?** If it has a handle it is a proper utensil, which may be freely used according to all opinions. This teaching **was stated** also in the form of a direct statement: **Rav Neḥumei bar Adda said:** If **he produced a handle for** the bolt, **it is permitted.**


###### Eruvin 102a:11
[Eruvin 102a:11](https://torahapp.org/share/book/Eruvin/r/102a:11)

הָהוּא שָׁרִיתָא דַּהֲוָה בֵּי רַבִּי פְּדָת דַּהֲוָה מַדְלוּ לַהּ בֵּי עַשְׂרָה וְשָׁדוּ לַהּ אַדְּשָׁא, וְלָא אֲמַר לְהוּ וְלָא מִידֵּי. אֲמַר — תּוֹרַת כְּלִי עָלֶיהָ.

**William Davidson Edition - English:**
The Gemara relates that **there was a certain** cross **beam in the house of Rabbi Pedat that** was so heavy it took **ten** people **to lift it, and they would place it against the door** at night in order to secure it. **And** Rabbi Pedat **did not say anything to them** with regard to a possible prohibition. **He said:** I permit it because **it has the status of a utensil.** It appears like a utensil and it serves a distinct purpose; therefore, it may be used on Shabbat.


###### Eruvin 102a:12
[Eruvin 102a:12](https://torahapp.org/share/book/Eruvin/r/102a:12)

הָהִיא אֲסִיתָא דַּהֲוָת בֵּי מָר שְׁמוּאֵל דַּהֲוָה מַחְזֶקֶת אַדְרִיבָּא, שְׁרָא מָר שְׁמוּאֵל לְמִישְׁדְּיַיהּ אַדַּשָׁא. אֲמַר — תּוֹרַת כְּלִי עָלֶיהָ.

**William Davidson Edition - English:**
The Gemara further relates that **there was a certain mortar in the house of Mar Shmuel that had a capacity of an *adriva*,** which is equal to half a *kor*. **Mar Shmuel permitted** them **to place it against the door** to secure it. He **said: It** falls into the halakhic **category of a utensil,** and it may therefore be used to secure the door, as this is not regarded as building.


###### Eruvin 102a:13
[Eruvin 102a:13](https://torahapp.org/share/book/Eruvin/r/102a:13)

שְׁלַח לֵיהּ רָמֵי בַּר יְחֶזְקֵאל לְרַב עַמְרָם: נֵימָא לַן מָר מֵהָלֵין מִילֵּי מְעַלְּיָיתָא דַּאֲמַרְתְּ לַן מִשְּׁמֵיהּ דְּרַב אַסִּי בְּכִיפֵּי דְאַרְבָּא. שְׁלַח לֵיהּ, הָכִי אָמַר רַב אַסִּי: הָנֵי כִּיפֵּי דְאַרְבָּא בִּזְמַן שֶׁיֵּשׁ בָּהֶן טֶפַח, אִי נָמֵי אֵין בָּהֶן טֶפַח וְאֵין בֵּין זֶה לָזֶה שְׁלֹשָׁה — לְמָחָר מֵבִיא מַחְצֶלֶת וּפוֹרֵס עֲלֵיהֶן.

**William Davidson Edition - English:**
**Rami bar Yeḥezkel sent** a request **to Rav Amram: Let the Master tell us** some **of those outstanding matters that you told us in the name of Rav Asi** with regard to **the arches of a boat** upon which mats are draped as protection against the elements. Rav Amram **sent** back **to him** that **Rav Asi said as follows:** With regard to **the arches of a boat, when they are a handbreadth** wide, or **even if they are not a handbreadth** wide **but there is less than three** handbreadths **between them,** in which case the intervening space is regarded as filled in based on the principle of *lavud*, **on the following day,** i.e., on Shabbat, **one** may **bring a mat and spread** it **over them.**


###### Eruvin 102a:14
[Eruvin 102a:14](https://torahapp.org/share/book/Eruvin/r/102a:14)

מַאי טַעְמָא — מוֹסִיף עַל אֹהֶל עֲרַאי הוּא, וְשַׁפִּיר דָּמֵי.

**William Davidson Edition - English:**
**What is the reason** for this leniency? The reason is that **this is** considered **adding to a temporary tent,** and therefore one may **well** spread a mat over the arches. They themselves constitute a tent. Therefore, one who spreads a mat over them is merely adding to the temporary tent.


###### Eruvin 102a:15
[Eruvin 102a:15](https://torahapp.org/share/book/Eruvin/r/102a:15)

הָנְהוּ דִּכְרֵי דַּהֲווֹ לֵיהּ לְרַב הוּנָא, דְּבִימָמָא בְּעוֹ טוּלָּא וּבְלֵילְיָא בְּעוֹ אַוֵּירָא. אֲתָא לְקַמֵּיהּ דְּרַב.

**William Davidson Edition - English:**
The Gemara further relates that **Rav Huna had certain rams that required shade during the day and required air at night.** He therefore sought a way for the pen to be covered by day but not at night, even on Shabbat. **He came before Rav** to seek his advice.


###### Eruvin 102a:16
[Eruvin 102a:16](https://torahapp.org/share/book/Eruvin/r/102a:16)

אֲמַר לֵיהּ: זִיל כְּרוֹךְ בּוּדְיָיא, וְשַׁיַּיר בַּהּ טֶפַח, לִמְחַר פַּשְׁטַהּ וּמוֹסִיף עַל אֹהֶל עֲרַאי הוּא, וְשַׁפִּיר דָּמֵי.

**William Davidson Edition - English:**
Rav **said to him: Go, roll up** the **mats [*budeya*]** that were spread out there for shade, but **leave** one **handbreadth** covered. **On the following day, unroll** the entire mat, which is considered **adding to a temporary tent** and **which is permitted.**


###### Eruvin 102a:17
[Eruvin 102a:17](https://torahapp.org/share/book/Eruvin/r/102a:17)

אָמַר רַב מִשּׁוּם רַבִּי חִיָּיא: וִילוֹן מוּתָּר לִנְטוֹתוֹ וּמוּתָּר לְפוֹרְקוֹ בְּשַׁבָּת.

**William Davidson Edition - English:**
**Rav said in the name of Rabbi Ḥiyya:** With regard to **a curtain** put up for privacy, **one is permitted to spread it out, and one is** also **permitted to dismantle it on Shabbat.** As it is not a tent but merely a temporary wall, akin to a door, one does not violate a prohibition if it is not fixed firmly in place.


###### Eruvin 102a:18
[Eruvin 102a:18](https://torahapp.org/share/book/Eruvin/r/102a:18)

כִּילַּת חֲתָנִים מוּתָּר לְפוֹרְקָהּ וְלִנְטוֹתָהּ בְּשַׁבָּת. אָמַר רַב שֵׁשֶׁת בְּרֵיהּ דְּרַב אִידִי: לָא אֲמַרַן אֶלָּא שֶׁאֵין בְּגַגָּהּ טֶפַח, אֲבָל יֵשׁ בְּגַגָּהּ טֶפַח — אָסוּר.

**William Davidson Edition - English:**
With regard to **a bridal canopy,** a curtain that is suspended over a bed and inclines outward in both directions, **it is permitted** both **to dismantle it and to spread it on Shabbat. Rav Sheshet, son of Rav Idi, said: We said** that this is permitted **only where** the curtain extends over the bed and falls on both sides in such a manner that **the top** of the curtain, the apex of the canopy, **is less than a handbreadth** wide. **However, if its top is a handbreadth** wide, i.e., if the curtain does not rise to a sharp point but extends horizontally for a handbreadth, after which it falls to the side, this handbreadth is regarded as a tent and is therefore **prohibited.**


###### Eruvin 102a:19
[Eruvin 102a:19](https://torahapp.org/share/book/Eruvin/r/102a:19)

וְכִי אֵין בְּגַגָּהּ טֶפַח, לָא אֲמַרַן אֶלָּא שֶׁאֵין בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לַגַּג טֶפַח, אֲבָל יֵשׁ בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לַגַּג טֶפַח — אָסוּר.

**William Davidson Edition - English:**
**And** even **where its** horizontal **top is not a handbreadth** wide, **we said** this leniency **only if** its width **is less than a handbreadth within three** handbreadths **from** its **top. However, if** its width **is a handbreadth within three** handbreadths **from** its **top,** this handbreadth is considered a tent and it is therefore **prohibited** to spread it on Shabbat.


###### Eruvin 102a:20
[Eruvin 102a:20](https://torahapp.org/share/book/Eruvin/r/102a:20)

וְכִי אֵין בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לַגַּג טֶפַח נָמֵי, לָא אֲמַרַן אֶלָּא שֶׁאֵין

**William Davidson Edition - English:**
And even **where it is less than a handbreadth** wide **within three** handbreadths **of** its **top, we said** this leniency **only where**