## Eruvin Daf 104a

###### Eruvin 104a:1
[Eruvin 104a:1](https://torahapp.org/share/book/Eruvin/r/104a:1)

שָׁלֹשׁ עַל שָׁלֹשׁ — חוֹצְצוֹת, פָּחוֹת מִשָּׁלֹשׁ — אֵין חוֹצְצוֹת, וְהַיְינוּ דְּרָבָא אָמַר רַב חִסְדָּא.

**William Davidson Edition - English:**
If the fabric was **three** fingerbreadths **by three** fingerbreadths, **it interposes;** but if it was **less than three** fingerbreadths by three fingerbreadths, **it does not interpose. And this is** the same teaching that **Rava** said that **Rav Ḥisda said.**


###### Eruvin 104a:2
[Eruvin 104a:2](https://torahapp.org/share/book/Eruvin/r/104a:2)

לֵימָא פְּלִיגָא דְּרַב יְהוּדָה בְּרֵיהּ דְּרַבִּי חִיָּיא? שָׁאנֵי צִלְצוֹל קָטָן דַּחֲשִׁיב.

**William Davidson Edition - English:**
The Gemara suggests: **Let us say that this disagrees with** the opinion of **Rav Yehuda, son of Rabbi Ḥiyya,** who prohibits a sash even smaller than three fingerbreadths by three fingerbreadths. The Gemara rejects this contention: This is not necessarily so, as **a small sash is different, since it is significant.** It is therefore like a garment, even if it is smaller than three fingerbreadths by three fingerbreadths.


###### Eruvin 104a:3
[Eruvin 104a:3](https://torahapp.org/share/book/Eruvin/r/104a:3)

וּלְרַבִּי יוֹחָנָן: אַדְּאַשְׁמְעִינַן גֶּמִי לַישְׁמְעִינַן צִלְצוֹל קָטָן!

**William Davidson Edition - English:**
The Gemara raises a question: **And according to** the opinion of **Rabbi Yoḥanan: Rather than teaching us** the *halakha* with regard to **a reed, let** the mishna **teach us** that a priest may wrap his wounded finger with **a small sash,** as that does not constitute an interposition.


###### Eruvin 104a:4
[Eruvin 104a:4](https://torahapp.org/share/book/Eruvin/r/104a:4)

מִילְּתָא אַגַּב אוֹרְחֵיהּ קָא מַשְׁמַע לַן, דְּגֶמִי מַסֵּי.

**William Davidson Edition - English:**
The Gemara explains: The *tanna* **teaches us** another **matter in passing, that a reed heals.** However, as far as a priest involved in the service in concerned, there is no concern with regard to this prohibition either, as it is also a rabbinic decree that is not in effect in the Temple.


###### Eruvin 104a:5
[Eruvin 104a:5](https://torahapp.org/share/book/Eruvin/r/104a:5)

**מַתְנִי׳** בּוֹזְקִין מֶלַח עַל גַּבֵּי כֶּבֶשׁ בִּשְׁבִיל שֶׁלֹּא יַחְלִיקוּ, וּמְמַלְּאִין מִבּוֹר הַגּוֹלָה וּמִבּוֹר הַגָּדוֹל בַּגַּלְגַּל בַּשַּׁבָּת, וּמִבְּאֵר הַקַּר בְּיוֹם טוֹב.

**William Davidson Edition - English:**
**MISHNA:** **One** may **scatter salt** on Shabbat **on** the **ramp** that leads to the altar **so that** the priests will **not slip** on their way up. **And** likewise, **one** may **draw water from the Cistern of the Exiles and from the Great Cistern,** which were located in the Temple, **by** means of **the wheel** designed for drawing water, even **on Shabbat. And** one may draw water **from the Heker Well** only **on a Festival.**


###### Eruvin 104a:6
[Eruvin 104a:6](https://torahapp.org/share/book/Eruvin/r/104a:6)

**גְּמָ׳** רָמֵי לֵיהּ רַב אִיקָא מִפַּשְׁרוּנְיָא לְרָבָא, תְּנַן: בּוֹזְקִין מֶלַח עַל גַּבֵּי הַכֶּבֶשׁ בִּשְׁבִיל שֶׁלֹּא יַחֲלִיקוּ. בַּמִּקְדָּשׁ — אִין, בַּמְּדִינָה — לָא. וּרְמִינְהִי: חָצֵר שֶׁנִּתְקַלְקְלָה בְּמֵימֵי גְשָׁמִים — מֵבִיא תֶּבֶן וּמְרַדֶּה בָּהּ!

**William Davidson Edition - English:**
**GEMARA:** **Rav Ika from Pashronya raised a contradiction before Rava: We learned** in the mishna: **One** may **scatter salt** on Shabbat **on the ramp** that leads to the altar, **so that** the priests will **not slip,** from which it can be inferred: **In the Temple, yes,** it is permitted to do so, but outside the Temple, **in** the rest of **the country, no,** it is prohibited to scatter salt on a ramp. **And** he **raised** his **contradiction** from a *baraita*: With regard to **a courtyard that was damaged** on Shabbat **by rainwater,** so that it became difficult to cross, **one** may **bring straw and scatter it about** to absorb the water. Apparently, an action of this kind is permitted even outside the Temple.


###### Eruvin 104a:7
[Eruvin 104a:7](https://torahapp.org/share/book/Eruvin/r/104a:7)

שָׁאנֵי תֶּבֶן, דְּלָא מְבַטֵּיל לֵיהּ.

**William Davidson Edition - English:**
The Gemara answers: **Straw is different, as one does not negate it;** rather, he intends to remove it once the water has been absorbed. He is therefore permitted to scatter the straw in the courtyard, just as it is permitted to put it in any other place. However, it is prohibited to scatter objects that one intends to leave in place, such as salt, as this appears as though he is adding to the ground and building.


###### Eruvin 104a:8
[Eruvin 104a:8](https://torahapp.org/share/book/Eruvin/r/104a:8)

אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: הַאי מֶלַח הֵיכִי דָמֵי? אִי דִּמְבַטְּלֵיהּ — קָא מוֹסֵיף אַבִּנְיָן (וּכְתִיב: ״הַכֹּל בִּכְתָב מִיַּד ה׳ עָלַי הִשְׂכִּיל״).

**William Davidson Edition - English:**
**Rav Aḥa, son of Rava, said to Rav Ashi: This salt, what are the circumstances? If one negates it** vis-à-vis the ramp so that it becomes part of the ramp, **he** effectively **adds to the structure** of the Temple, **and it states** with regard to the Temple: **“All this do I give you in writing as God has made me wise by His hand upon me,** even all the works of this pattern” (I Chronicles 28:19). This verse indicates that all the details of the Temple structure were determined through prophecy and may not be changed in any way, even on a weekday.


###### Eruvin 104a:9
[Eruvin 104a:9](https://torahapp.org/share/book/Eruvin/r/104a:9)

וְאִי דְּלָא קָא מְבַטְּלֵיהּ, קָא הָוְיָא חֲצִיצָה.

**William Davidson Edition - English:**
**And if he does not negate** the salt vis-à-vis the ramp, **it** would **constitute an interposition** between the feet of the priests and the altar. This would mean that they would not be walking on the ramp during their service, and consequently they would not be performing the service as required by the Torah.


###### Eruvin 104a:10
[Eruvin 104a:10](https://torahapp.org/share/book/Eruvin/r/104a:10)

בְּהוֹלָכַת אֵבָרִים לַכֶּבֶשׁ, דְּלָאו עֲבוֹדָה הִיא.

**William Davidson Edition - English:**
The Gemara answers: In fact, he does not negate the salt. However, he scatters it **when the limbs** of the sacrifice **are brought up the ramp,** a procedure **that is not** considered part of the **Temple service** subject to disqualification due to interposition, as it is merely preparation for the burning of the limbs.


###### Eruvin 104a:11
[Eruvin 104a:11](https://torahapp.org/share/book/Eruvin/r/104a:11)

וְלָא? וְהָא כְּתִיב: ״וְהִקְרִיב הַכֹּהֵן אֶת הַכֹּל וְהִקְטִיר הַמִּזְבֵּחָה״, וְאָמַר מָר: זוֹ הוֹלָכַת אֵבָרִים לַכֶּבֶשׁ! אֶלָּא אֵימָא: בְּהוֹלָכַת עֵצִים לַמַּעֲרָכָה, דְּלָאו עֲבוֹדָה הִיא.

**William Davidson Edition - English:**
The Gemara asks: **And** is this **not** a service? **But isn’t it written: “And the priest shall offer it whole and make it smoke upon the altar”** (Leviticus 1:13), **and the Master said** in explanation: **This** is referring to **bringing the limbs to** the top of **the ramp.** Evidently, this too is a service written in the Torah. **Rather, say** that he scatters the salt **when the wood is brought** up the ramp **to the arrangement** of wood on the altar, a procedure **that is not a service.**


###### Eruvin 104a:12
[Eruvin 104a:12](https://torahapp.org/share/book/Eruvin/r/104a:12)

דָּרֵשׁ רָבָא: חָצֵר שֶׁנִּתְקַלְקְלָה בְּמֵימֵי גְשָׁמִים — מֵבִיא תֶּבֶן וּמְרַדֶּה בָּהּ. אֲמַר לֵיהּ רַב פָּפָּא לְרָבָא, וְהָתַנְיָא: כְּשֶׁהוּא מְרַדֶּה — אֵינוֹ מְרַדֶּה לֹא בְּסַל וְלֹא בְּקוּפָּה, אֶלָּא בְּשׁוּלֵי קוּפָּה!

**William Davidson Edition - English:**
**Rava taught:** In **a courtyard that was damaged** on Shabbat **by rainwater, one** may **bring straw and scatter it about** to make it easier to walk across. **Rav Pappa said to Rava: But wasn’t it taught** in a *baraita*: **When one scatters** the straw, **he** must **not scatter** it either **with a** small **basket or with a large basket, but** only **with the bottom of a** broken **basket,** i.e., he must scatter the straw in a manner different from that of an ordinary weekday. Rava, however, indicates that he may scatter the straw in the usual fashion.


###### Eruvin 104a:13
[Eruvin 104a:13](https://torahapp.org/share/book/Eruvin/r/104a:13)

הֲדַר אוֹקֵים רָבָא אָמוֹרָא עֲלֵיהּ וּדְרַשׁ: דְּבָרִים שֶׁאָמַרְתִּי לִפְנֵיכֶם טָעוּת הֵן בְּיָדִי, בְּרַם כָּךְ אָמְרוּ מִשּׁוּם רַבִּי אֱלִיעֶזֶר: וּכְשֶׁהוּא מְרַדֶּה — אֵינוֹ מְרַדֶּה לֹא בְּסַל וְלֹא בְּקוּפָּה, אֶלָּא בְּשׁוּלֵי קוּפָּה.

**William Davidson Edition - English:**
**Rava then appointed an *amora* before him** to publicize his teaching, **and taught: The statement I issued before you was a mistake of mine. However,** in fact **they said in the name of Rabbi Eliezer as follows: And when one scatters** the straw, **he** must **not scatter** it either **with a** small **basket or with a large basket, but** only **with the bottom of a** broken **basket.**


###### Eruvin 104a:14
[Eruvin 104a:14](https://torahapp.org/share/book/Eruvin/r/104a:14)

מְמַלְּאִין מִבּוֹר הַגּוֹלָה. עוּלָּא אִיקְּלַע לְבֵי רַב מְנַשֶּׁה, אֲתָא הָהוּא גַּבְרָא טְרַף אַבָּבָא אֲמַר: מַאן הַאי? לִיתַּחַל גּוּפֵיהּ, דְּקָא מַחֵיל לֵיהּ לְשַׁבְּתָא.

**William Davidson Edition - English:**
We learned in the mishna: **One** may **draw water from the Cistern of the Exiles** by means of a wheel. The Gemara relates: **Ulla happened** to come **to the house of Rav Menashe** when **a certain man came and knocked at the door.** Ulla **said: Who is that? May his body be desecrated, as he desecrates Shabbat** by producing a sound.


###### Eruvin 104a:15
[Eruvin 104a:15](https://torahapp.org/share/book/Eruvin/r/104a:15)

אֲמַר לֵיהּ רַבָּה: לֹא אָסְרוּ אֶלָּא קוֹל שֶׁל שִׁיר. אֵיתִיבֵיהּ אַבָּיֵי: מַעֲלִין בִּדְיוֹפִי וּמַטִּיפִין מֵיאֶרֶק לַחוֹלֶה בַּשַּׁבָּת.

**William Davidson Edition - English:**
**Rabba said to him:** The Sages **prohibited only a** pleasant **musical sound** on Shabbat, not the rasping sound of knocking on a door. **Abaye raised an objection to** Rabba from a *baraita*: **One** may **draw up** wine from a barrel **with a siphon [*diyofei*], and one** may **drip** water from a vessel that releases water in drops [***miarak***], **for an ill** person **on Shabbat.**


###### Eruvin 104a:16
[Eruvin 104a:16](https://torahapp.org/share/book/Eruvin/r/104a:16)

לַחוֹלֶה אִין, לַבָּרִיא לָא. הֵיכִי דָּמֵי? לָאו דְּנָיֵם וְקָא בָּעֵי דְּלִיתְּעַר. שְׁמַע מִינַּהּ: אוֹלוֹדֵי קָלָא אֲסִיר!

**William Davidson Edition - English:**
The Gemara infers: **For an ill** person, **yes,** this is permitted, but **for a healthy** person, **no,** one may not do so, **what are the circumstances?** Is it **not** the case **that he is dozing off and they wish to waken him,** and as they do not want to alarm him due to his illness, they do it by means of the sound of water poured from a vessel? **And** one can **learn from here** that **it is prohibited to produce a sound** on Shabbat, even one that is unpleasant, as the Sages permitted this only for an ill person.


###### Eruvin 104a:17
[Eruvin 104a:17](https://torahapp.org/share/book/Eruvin/r/104a:17)

לָא: דְּתִיר, וְקָא בָּעֵי דְּלֵינִים — דְּמִשְׁתַּמֵּעַ כִּי קָלָא דְזִמְזוּמֵי.

**William Davidson Edition - English:**
The Gemara rejects this contention: **No,** it is referring to an ill person **who is awake and whom they want to have fall asleep,** and to this end they let water fall in drops, producing **a sound that is heard as melodious.**


###### Eruvin 104a:18
[Eruvin 104a:18](https://torahapp.org/share/book/Eruvin/r/104a:18)

אֵיתִיבֵיהּ: הַמְשַׁמֵּר פֵּירוֹתָיו מִפְּנֵי הָעוֹפוֹת, וּדְלֻעָיו מִפְּנֵי הַחַיָּה — מְשַׁמֵּר כְּדַרְכּוֹ בְּשַׁבָּת, וּבִלְבַד שֶׁלֹּא יִסְפֹּק וְלֹא יְטַפֵּחַ וְלֹא יְרַקֵּד כְּדֶרֶךְ שֶׁהֵן עוֹשִׂין בַּחוֹל.

**William Davidson Edition - English:**
Abaye **raised** another **objection to** Rabba from a *baraita*: **One who is guarding his produce from birds or his gourds from beasts** may **guard** them, **in** the **manner** that **he** typically does so, **on Shabbat,** as his guarding does not entail a prohibited labor, **provided that he neither claps, nor slaps** his hands against his body, **nor dances** and produces noise with his feet, **in the manner that is performed on weekdays** to chase away birds and animals.


###### Eruvin 104a:19
[Eruvin 104a:19](https://torahapp.org/share/book/Eruvin/r/104a:19)

מַאי טַעְמָא — לָאו דְּקָמוֹלֵיד קָלָא, וְכׇל אוֹלוֹדֵי קָלָא אֲסִיר? אָמַר רַב אַחָא בַּר יַעֲקֹב: גְּזֵירָה שֶׁמָּא יִטּוֹל צְרוֹר.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason** that these activities are prohibited? Is it **not because he is producing a sound** on Shabbat, **and any production of a sound is prohibited? Rav Aḥa bar Ya’akov said:** This is not the reason. Rather, it is **a decree** issued by the Sages, **lest** while acting in his usual weekday fashion **he** mistakenly **picks up a pebble** to throw at the birds, thereby handling an object that is set-aside.


###### Eruvin 104a:20
[Eruvin 104a:20](https://torahapp.org/share/book/Eruvin/r/104a:20)

וְאֶלָּא הָא דְּאָמַר רַב יְהוּדָה אָמַר רַב: נָשִׁים הַמְשַׂחֲקוֹת בֶּאֱגוֹזִים — אָסוּר. מַאי טַעְמָא — לָאו דְּקָא מוֹלֵיד קָלָא, וְכׇל אוֹלוֹדֵי קָלָא אֲסִיר?

**William Davidson Edition - English:**
The Gemara asks: **However,** with regard to **that which Rav Yehuda said** that **Rav said: Women who play with nuts** by rolling them on the ground until they collide with each other, it is **prohibited** for them to do so; **what is the reason** for this prohibition? Is it **not because** knocking nuts together **produces a sound, and any production of a sound is prohibited?**


###### Eruvin 104a:21
[Eruvin 104a:21](https://torahapp.org/share/book/Eruvin/r/104a:21)

לָא, דִּלְמָא אָתֵי לְאַשְׁווֹיֵי גּוּמּוֹת.

**William Davidson Edition - English:**
The Gemara rejects this contention: **No,** it is prohibited because **perhaps they will come to level the holes.** As small holes in the ground will interfere with their game, they might level them out and seal them up on Shabbat, which is prohibited as building.


###### Eruvin 104a:22
[Eruvin 104a:22](https://torahapp.org/share/book/Eruvin/r/104a:22)

דְּאִי לָא תֵּימָא הָכִי, הָא דְּאָמַר רַב יְהוּדָה: נָשִׁים מְשַׂחֲקוֹת בְּתַפּוּחִים — אָסוּר, הָתָם מַאי אוֹלוֹדֵי קָלָא אִיכָּא?! אֶלָּא: דִּילְמָא אָתֵי לְאַשְׁווֹיֵי גּוּמּוֹת.

**William Davidson Edition - English:**
**For if you do not say** that **this** is the reason, there is a difficulty with **that** which **Rav Yehuda said: Women who play with apples,** this is **prohibited,** as **what production of a sound is involved there?** Apples do not produce a sound when they collide with each other. **Rather,** the reason is that **they will perhaps come to level holes,** and the same reasoning applies to nuts.


###### Eruvin 104a:23
[Eruvin 104a:23](https://torahapp.org/share/book/Eruvin/r/104a:23)

תְּנַן: מְמַלְּאִין מִבּוֹר הַגּוֹלָה וּמִבּוֹר הַגָּדוֹל בַּגַּלְגַּל בְּשַׁבָּת, בְּמִקְדָּשׁ — אִין, בִּמְדִינָה — לָא. מַאי טַעְמָא, לָאו מִשּׁוּם דְּאוֹלוֹדֵי קָלָא — וַאֲסִיר?

**William Davidson Edition - English:**
**We learned** in the mishna: **One** may **draw water from the Cistern of the Exiles and from the Great Cistern by** means of **the wheel on Shabbat.** From this it can be inferred: **In the Temple, yes,** it is permitted to do so; but outside the Temple **in** the rest of **the country, no,** it is prohibited to draw water from cisterns. **What is the reason** for this? Is it **not because he is producing a sound, and** that **is prohibited** on Shabbat?


###### Eruvin 104a:24
[Eruvin 104a:24](https://torahapp.org/share/book/Eruvin/r/104a:24)

לָא, גְּזֵירָה שֶׁמָּא יְמַלֵּא לְגִינָּתוֹ וּלְחוּרְבָּתוֹ.

**William Davidson Edition - English:**
The Gemara again rejects this contention: **No,** it is **a decree** issued by the Sages, **lest he draw** water **for his garden and for his ruin.** As the wheel draws up large quantities of water, once he starts to use it, he might draw water for his garden as well and thereby transgress the prohibition against watering on Shabbat, a subcategory of a prohibited labor.


###### Eruvin 104a:25
[Eruvin 104a:25](https://torahapp.org/share/book/Eruvin/r/104a:25)

אַמֵּימָר שְׁרָא לְמִימְלֵא בְּגִילְגְּלָא בְּמָחוֹזָא, אָמַר: מַאי טַעְמָא גְּזַרוּ רַבָּנַן — שֶׁמָּא יְמַלֵּא לְגִינָּתוֹ וּלְחוּרְבָּתוֹ? הָכָא, לָא גִּינָּה אִיכָּא, וְלָא חוּרְבָּה אִיכָּא.

**William Davidson Edition - English:**
The Gemara relates that **Ameimar permitted** people **to draw** water on Shabbat **by** means of **a wheel in Meḥoza,** as **he said: What is the reason the Sages decreed** that this is prohibited? They did so **lest one draw** water **for his garden and for his ruin.** However, **here** in Meḥoza **there are neither gardens nor ruins.** Meḥoza was entirely built up and lacked gardens or empty areas for sowing, and consequently, there was no concern that people might transgress.


###### Eruvin 104a:26
[Eruvin 104a:26](https://torahapp.org/share/book/Eruvin/r/104a:26)

כֵּיוָן דְּקָא חָזֵא דְּקָא

**William Davidson Edition - English:**
However, **once he saw that**