[102a - 46 lines; 102b - 41 lines]
1)[line 2]תורת כלי עליוTORAS KLI ALAV- it has the status of a utensil (and it is therefore permitted to move it)
2a)[line 3]נגר הנגררNAGAR HA'NIGRAR- a peg (which is placed into a hole in the doorstep to prevent the door from opening) which [although attached to the door by a string] drags on the floor
b)[line 5]המונחHA'MUNACH- an [unattached peg] lying [near the door]
3)[line 6]מותר במקדשMUTAR B'MIKDASH (SHEVUS: EIN SHVUS B'MIKDASH)
(a)A Shevus is an action prohibited on Shabbos mid'Rabanan. The Torah states, "... uva'Yom ha'Shevi'i Tishbos" - "... and you shall rest on the seventh day" (Shemos 23:12). The Rabanan understood this to apply even to actions that are not Melachos, and as a result they prohibited actions which are permitted mid'Oraisa (see Shabbos 114b). The term "Shevus" is derived from the word "Tishbos" in the verse.
(b)The Chachamim did not apply their Shevus decrees in the Beis ha'Mikdash. This is because Kohanim, who do most of the Avodah in the Beis ha'Mikdash, are Zerizim - meticulous and able to be relied upon in their work (RABEINU YEHONASON, Eruvin 102a). (Although this is the reason, once the Shevus decrees do not apply to the Beis ha'Mikdash, they do not apply even to non-Kohanim. -ME'IRI, Pesachim 65a; TOSFOS, Shabbos 123b.)
(c)The Gemara in Pesachim 65a mentions a Machlokes between Rebbi Nasan and the Chachamim. Rebbi Nasan maintains that Shevus decrees are not applied in the Beis ha'Mikdash only when necessary for the Avodah. The Chachamim are of the opinion that "Ein Shevus b'Mikdash" is a blanket rule applicable even to things not directly related to the Avodah.
(d)TOSFOS in Shabbos (95a, DH Shara) points out that there are many exceptions to this rule. See also TOSFOS YOM TOV (end of DH Gavohah) and TUREI EVEN (Rosh Hashanah 29b, DH v'Rabanan), who write that concerning things that are not necessary for the Beis ha'Mikdash itself, the prohibitions of the Rabanan do apply. For example, carrying inside the Beis ha'Mikdash on Shabbos for one's personal needs would still be prohibited.
(e)The argument in our Gemara between the Tana Kama and Rebbi Yehudah is whether placing an unattached peg constitutes Binyan (and therefore an Isur Shevus exists when it drags, since it is not clearly attached), or whether placing an unattached peg in its hole is only an Isur Shevus to begin with.
4)[line 17]בעיברא דדשאIVRA D'DASHA- the bolt of the door
5)[line 20]קא קטיר בגמיKA KATIR B'GEMI- he tied the peg with a soft reed
6)[line 20]דין לא נטרוקDEIN LO NITROK- this one may not [be used to] bolt [the door]
7)[line 21]נקמזNIKMAZ- when the peg (goes through the doorstep and) bores into the ground
8)[line 22]נשמטNISHMAT- if the string breaks
9)[line 29]בוכנא קאמרתBUCHNA KA'AMRAT- are you asking about [the equivalent of] a pestle (which is definitely permitted since it is a utensil)?
10)[line 31]שריתאSHARISA- a beam
11)[line 31]דהוה מדלו לה בי עשרהD'HAVAH MADLU LAH BEI ASARAH- which could only be lifted by ten people
12)[line 32]ושדו לה אדשאV'SHADU LAH A'DASHA- and they set it against the door (to bar it at night)
13)[line 32]תורת כלי עליהTORAS KLI ALEHA- it had the status of a utensil (since it also functioned as a bench)
14)[line 33]אסיתאASISA- a mortar
15)[line 33]אדריבאADRIVA- a Persian and Egyptian dry measure which is the equivalent of a Lesech (equal to 1/2 Kor or 15 Se'ah - approximately 124.4 liters (34.2 gallons) or 216 liters (59.4 gallons), depending upon the differing Halachic opinions)
16)[line 35]מהלין מילי מעלייתאME'HALEIN MILEI MA'ALYASA- from those fine teachings
17)[line 36]בכיפי דארבאKEIFEI D'ARBA- arched tent-like structures on a boat, created by bending poles in the shape of an arch from one side of the boat to the other. These poles are affixed at intervals of half an Amah along the entire length of the boat, creating the frame for a canopy. Pieces of cloth or mats are spread over the frame in order to complete the canopy.
18)[line 37]שיש בהן טפחSHE'YESH BAHEN TEFACH- there is a Tefach of width on the top of the arch (which creates an Ohel, as opposed to if the bent pole came to something closer to a point)
19)[line 37]ואין בין זה לזה שלשהEIN BEIN ZEH L'ZEH SHELOSHAH (LAVUD)
(a)The Torah requires Mechitzos (partitions) for various Halachos (e.g. defining a Reshus ha'Yachid for the purposes of carrying on Shabbos and creating a Kosher Sukah). A Mechitzah must be ten Tefachim high and enclose an area of four by four Tefachim.
(b)Certain Halachos l'Moshe mi'Sinai allow us to consider certain incomplete Mechitzos as complete for Halachic purposes (Sukah 5b).
(c)One of these cases is Lavud (lit. a branch or connection). This Halachah states that when there is a space less than three full Tefachim between the Mechitzah and the surface (or object) next to, above, or below it, we consider it to be a complete Mechitzah in which the surfaces or objects are connected without any gaps. (The space itself is not ignored, but rather measured along with and as a part of the existing segment of the partition.)
(d)In the case of Keifei d'Arba, if there are less than three Tefachim between each frame they are considered connected through Lavud. Therefore, it is as if there is already an existing Ohel.
20)[line 39]דכריDICHRI- rams
21)[line 39]טולאTULA- shade
22)[line 40]כרוך בודייאKEROCH BUDYA- before Shabbos begins, fold the mat of reeds (that is used as a covering during the day) so that at least one Tefach of width remains spread. In this way you will be able to spread it again on the following day.
23)[line 41]פשטהPASHTAH- spread it out
24)[line 42]וילוןVILON- a curtain (covering a doorway for privacy)
25)[line 42]כילת חתניםKILAS CHASANIM- (a) a cloth spread tent-like over a bed, slanting downward from both sides of a pole suspended lengthwise (RASHI); (b) a "groom's canopy" that is made for decorative purposes only, not for sleeping (shaped as above; RASHI Shabbos 138b).
26)[line 44]שאין בפחות משלשה סמוך לגג טפחEIN B'PACHOS MI'SHELOSHAH SAMUCH L'GAG TEFACH- [the cloth is spread over the pole at such an angle that] there is less than a Tefach [between the two sides of the tent at the point] where they are three Tefachim below the pole (since Lavud connects them at that point and it is as if there is a roof which is a Tefach wide)
102b----------------------------------------102b
27)[line 1]בשיפועהSHIPU'AH- its slope (i.e. the width of one wall, as measured at the bottom from the center of the canopy to one of the outer edges)
28)[line 2]שיפועי אהלים כאהלים דמוSHIPU'EI OHALIM K'OHALIM DAMU- the slope of the walls of a tent [at this angle] causes them to be considered as if they are perpendicular to the ground, and therefore an Ohel (as if a wall one Tefach wide was suspended in midair). The reason for this is that with regard to the laws of building on Shabbos, it is only prohibited to construct an Ohel which has a flat surface one Tefach wide at its top (or within three Tefachim of its top). If the top of an Ohel comes to a point, it is not included in the prohibition of constructing an Ohel on Shabbos. The Gemara here teaches that the one-Tefach width at the top need not lie perfectly parallel to the floor. If that one Tefach of width angles towards the floor - even if it continues until it meets the floor - it is considered an Ohel if it is one Tefach wide. Therefore, one may not construct a tent with sloping walls which extend one Tefach to either side on Shabbos.
29)[line 3]סיינאSIA'NA- a wide-brimmed felt hat; see Insights to Shabbos 138:2
30)[line 5]שרביב בגלימיה טפחSHARBIV BI'GELIMEI TEFACH- if he extended his Talis one Tefach in front of his head
31)[line 7]מחזירין ציר התחתוןMACHZIRIN TZIR HA'TACHTON- one may replace the lower pivot (hinge) (of the door of a cupboard, window, etc. into its position, as long as the upper one remains in place)
32)[line 12]דוחקיןDOCHAKIN- push into place (if it has not fully fallen out of its socket)
33a)[line 12]והעליון כאן וכאן לא יחזירVEHA'ELYON KAN V'KAN LO YACHZIRR- and in neither the Mikdash nor anywhere else may not reset the upper pivot in position (as this constitutes Boneh, a Melachah mid'Oraisa)
b)[line 12]גזרה שמא יתקעGEZEIRAH SHEMA YISKA- [the reason why one may not reset the lower hinge in position in the Medinah is] a decree lest one come to fix it properly with tools (which would constitute Boneh)
34a)[line 13]בורBOR- a pit dug into hard ground
b)[line 14]דותDUS- a pit dug in the ground and lined with stones which rise above the surface of the ground. A Dus also has a cover on top. (BI'UR HALACHAH OC 587:1, in his explanation of the opinions of Rashi and Rambam)
c)[line 14]יציעYATZI'A- extension; wing of a building. Even the slightest act of fixing something attached to the ground constitutes Boneh.
35)[line 15]רטיהRETIYAH- a cloth that is smeared with a salve; a bandage (removed by a Kohen in the Beis ha'Mikdash in order to enable him to properly perform the Avodah)
36)[line 16]אבל לא במדינהAVAL LO B'MEDINAH- but not outside of the Beis ha'Mikdash (lest one come to smear it with salve, transgressing the Melachah of Memare'ach [smoothing], which is a Toldah of Memachek [erasing])
37)[line 16]בתחילהBA'TECHILAH- to begin with (that is, the bandage was not applied before Shabbos)
38)[line 17]שפרשהSHE'PARSHAH- which fell off (by itself, an uncommon occurrence)
39)[line 18]הוחלקהHUCHLEKAH- if it slid
40)[line 24]הלכה כרבי יהודהHALACHAH K'REBBI YEHUDAH- the Halachah is like Rebbi Yehudah who argues with the Tana Kama and is of the opinion that even if the bandage fell off by itself one may not fix it in the Medinah
41)[line 28]אבי סדיאA'BEI SADYA- on his pillow
42)[line 32]לא סבירא ליLO SEVIRA LI- I do not agree [that Rebbi Yehudah argues in a case where it falls upon a Kli. Rather, the Machlokes is when it falls upon the ground, in which case Rebbi Yehudah considers replacing the bandage to be as if it is being applied for the first time. When it falls on a Kli, however, everyone agrees that it is no different from a case in which the bandage merely slipped out of place.]
43)[line 33]קושרין נימאKOSHRIN NIMA- one may reattach a harp-string (even though it involves tying, the Melachah of Keshirah)
44)[line 36]עונבהONVAH- tie it in a bow (in order to reattach it)
45)[line 37]מכשירי מצוהMACHSHIREI MITZVAH (MACHSHIREI MITZVAH DOCHIN ES HA'SHABBOS [SHABBOS: MITZVOS SHE'DOCHOS SHABBOS: MACHSHIREI MITZVAH DOCHIM])
(a)The opinion of Rebbi Eliezer in the Mishnah in Shabbos (130a) is that if a knife required to perform a Bris Milah is not in the same domain as the baby, that knife may be carried to the location of the baby on Shabbos, even though such an act of carrying is normally a transgression of the prohibition of Hotza'ah. This is because Rebbi Eliezer maintains that not only is the performance of certain Mitzvos - such as Milah - permitted on Shabbos, but so are any preparations necessary for those Mitzvos ("Machshirei Mitzvah"). According to this opinion, one may even chop down trees in order to burn their wood, in order to make coals, in order to forge a knife necessary to perform a Bris Milah on Shabbos. Rebbi Akiva disagrees with this premise, and maintains that only the act of Milah itself is permitted on Shabbos. Any Melachah which could have been done before Shabbos, such as bringing the knife into the same Reshus as the baby - and certainly chopping down trees to make coals, etc. - may not be performed on Shabbos even if one forgot to do them before Shabbos. The Gemara (ibid.) informs us that the Chachamim agree with Rebbi Akiva.
(b)The Gemara (Shabbos 131a) goes on to explain that Rebbi Eliezer permits one to perform the Machshirei Mitzvah of many different Mitzvos on Shabbos or Yom Tov. In many of these cases, the Mitzvah itself does not override Shabbos or Yom Tov, since it does not involve an act which is prohibited on Shabbos or Yom Tov. The Gemara (ibid.) explains that Rebbi Eliezer has a source in the Torah for each one of these Mitzvos which teaches us that the performance of the Machshirim of that Mitzvah override the prohibitions of Shabbos and Yom Tov.
(c)Examples of Mitzvos whose Machshirim are permitted according to Rebbi Eliezer are:
1.Performing a Bris Milah (as mentioned above).
2.Offering the Minchas ha'Omer on the second day of Pesach.
3.Offering the Shtei ha'Lechem on Shavuos.
4.Taking a Lulav on Sukos.
5.Sitting in a Sukah on Sukos.
6.Eating Matzah on the first night of Pesach.
7.Blowing a Shofar on Rosh Hashanah.
8.The Gemara concludes that the common denominator of all of the above Mitzvos is that one must perform them at a particular time; there is no way to fulfill these Mitzvos on any other day. When the obligation of a Mitzvah may be circumvented, Rebbi Eliezer does not permit the Machshirim of that Mitzvah to override the prohibitions of Shabbos. For this reason, Machshirim of Tzitzis (such as tying Tzitzis onto the corners of a four-cornered garment which one wishes to wear on Shabbos) do not override Shabbos, because the owner of the garment can render it ownerless, thereby exempting it from the obligation of Tzitzis. Similarly, Machshirim of Mezuzah do not override the prohibitions of Shabbos, because if the owner of the house that requires the Mezuzah is Mafkir his house, it no longer requires a Mezuzah.
(c)In Eruvin (103a-b), Rava posits that although Rebbi Eliezer allows preparations for a Mitzvah to override the prohibitions of Shabbos, he requires that one perform such preparations in as unusual a manner as possible; if the same end can be reached through a means which does not transgress the Melachah in as serious a fashion, then it is not permitted to do so in any other way. Tosfos clarifies that Rava does not mean that Rebbi Eliezer requires one to delay the performance of a Mitzvah in order to effect this change. We see in Shabbos (130b) that Rebbi Eliezer was unhappy that a Milah was delayed due to the fact that instead of carrying the knife a direct way through Reshus ha'Rabim, it was carried in a roundabout way so as not to transgress the prohibition of Hotza'ah mid'Oraisa. Rather, Rava understands the position of Rebbi Eliezer to be that any change in the performance of Machshirim which lessens the severity of the Melachah being transgressed should be implemented, as long as this does not delay the performance of the Mitzvah.
(d)The Poskim, including the Shulchan Aruch (O.C. 331:6), do not follow the opinion of Rebbi Eliezer. The Shulchan Aruch rules that one may not even transfer a knife from a Karmelis to a Reshus ha'Yachid - even though this is only a transgression of Hotza'ah mid'Rabanan - in order to perform a Milah.
(e)The bringing of a public Korban is a Mitzvah; to accompany it with song and musical instruments is a Hechsher of that Mitzvah. Therefore, Rebbi Eliezer allows a Levi to repair his harp-string on Shabbos, even though doing so requires transgressing what would otherwise be a Melachah d'Oraisa.
46)[line 39]הא רבי יהודהHA REBBI YEHUDAH- Rebbi Yehudah is of the opinion that there is no difference between tying a permanent knot and tying a bow; they both constitute the Melachah d'Oraisa of Keshirah (Shabbos 113a)