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Today's Mishnah Yomi

Eruvin 9:2 - 9:3

The Mishnah Yomi for Thursday, November 30, 2028 is Eruvin 9:2 - 9:3

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Mishnah 1

Mishnayos Eruvin Perek 9 Mishnah 2

עירובין פרק ט׳ משנה ב׳

2
If a large roof was adjacent to a small roof, and the boundary between them was no wider than ten cubits, use of the large one is permitted, i.e., one may bring objects up to the roof from the house below and carry them on the roof, and use of the small one is prohibited. A similar halakha applies to a large courtyard that was breached into a small one, in a manner that one entire side of the small courtyard was breached, but the breach was less than ten cubits; it is permitted for the residents of the large courtyard to carry, but it is prohibited for the residents of the small one to do so. The rationale for this difference is because in that case, the legal status of the breach is like that of the entrance of the large courtyard. As the breach in the wall of the larger courtyard is surrounded on both sides by the remaining portions of that wall, and the breach is no greater than ten cubits wide, its legal status is like that of an entrance in the wall of the courtyard, and therefore it is permitted to carry in the large courtyard. With regard to the small courtyard, however, since one entire side of the small courtyard was breached, there remains no partition whatsoever on that side and carrying in that courtyard is therefore prohibited. With regard to a courtyard that was breached into the public domain, and the breach was more than ten cubits wide, so that it cannot be considered an entrance, one who carries an object from inside the courtyard into the private domain, or from the private domain into it, is liable, as it ceases to be a private domain and is subsumed into the public domain. This is the statement of Rabbi Eliezer. And the Rabbis disagree and say: One who carries from inside the courtyard into the public domain, or from the public domain into it, is exempt, because its legal status is like that of a karmelit. Although it ceases to be a private domain, it does not become a full-fledged public domain.
גַּג גָּדוֹל סָמוּךְ לְקָטָן, הַגָּדוֹל מֻתָּר וְהַקָּטָן אָסוּר. חָצֵר גְּדוֹלָה שֶׁנִּפְרְצָה לִקְטַנָּה, גְּדוֹלָה מֻתֶּרֶת, וּקְטַנָּה אֲסוּרָה, מִפְּנֵי שֶׁהִיא כְפִתְחָהּ שֶׁל גְּדוֹלָה. חָצֵר שֶׁנִּפְרְצָה לִרְשׁוּת הָרַבִּים, הַמַּכְנִיס מִתּוֹכָהּ לִרְשׁוּת הַיָּחִיד, אוֹ מֵרְשׁוּת הַיָּחִיד לְתוֹכָהּ, חַיָּב, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, מִתּוֹכָהּ לִרְשׁוּת הָרַבִּים, אוֹ מֵרְשׁוּת הָרַבִּים לְתוֹכָהּ, פָּטוּר, מִפְּנֵי שֶׁהִיא כְּכַרְמְלִית:
ב׳

הגדול מותר – to remove for himself a house utensil that is below, but the members of the small [roof] are forbidden on it. For relating to the large [roof] this breach is an opening and it is permitted with those railings/rims that are a bit larger from this side and a bit from that side, like a railing that is around the roofs and is considered a closing/cover. But, as for example, that the breach is not more than ten [handbreadths]. But a small [roof], it is prohibited to remove for him utensils of the house for the members of the large [roof] forbid him, for behold it was broken through in its entirety.

הגדולה מותרת – [the large courtyard is permitted] for the railings/rims that remained tto it from one side and from the other, for this breach is an opening.

והקטנה אסורה – for behold, it was breached entirely. And specifically when it was breached prior to Shabbat, but if was breached on Shabbat, even the small courtyard is permitted [for carrying], for sice it was permitted for part of Shabbat prior to its being breached, it was permitted for all of Shabbat.

חצר שנפרצה לרה"ר – that the wall fell that is facing into the public thoroughfare completely, or more than ten [handbreadths].

חייב – it is just like the public thoroughfare.

פטור – [he is exempt] but also forbidden, for it is not the public thoroughfare, but rather a Karmelit. And the Halakha is according to the Sages.

הגדול מותר. להוציא לו כלי בית שלמטה, ואין בני הקטן אוסרין עליו. דלגבי גדול הך פרצה פתחא היא ושרי באותן גפופים העודפים מעט מכאן ומעט מכאן, כמעקה שסביב הגגות וחשיבא סתימה. וכגון שאין הפרצה יותר מעשר. אבל קטן אסור להוציא לו כלי הבית דבני גדול אסרי עליה שהרי נפרץ לו במלואו:

הגדולה מותרת. בשביל הגפופין שנשארו לה מכאן ומכאן הוי הך פרצה כפתח:

והקטנה אסורה. שהרי נפרצה במלואה. ודוקא כשנפרצה קודם השבת אבל אם נפרצה בשבת אפילו הקטנה מותרת, שכיון שהותרה למקצת שבת קודם שנפרצה הותרה לכולה שבת:

חצר שנפרצה לרה״ר. שנפל הכותל הפונה לרה״ר במלואו או ביותר מעשר:

חייב. דכרה״ר היא:

פטור. אבל אסור, דלאו רה״ר היא אלא כרמלית. והל׳ כחכמים:

Mishnah 2

Mishnayos Eruvin Perek 9 Mishnah 3

עירובין פרק ט׳ משנה ג׳

3
With regard to a courtyard that was breached on Shabbat into a public domain from two of its sides, and likewise with regard to a house that was breached from two of its sides, and likewise with regard to an alleyway whose cross beams or side posts were removed on Shabbat, the residents of that domain are permitted to carry there on that Shabbat, but are prohibited from doing so in the future. This is the statement of Rabbi Yehuda. Rabbi Yosei says: This cannot be the halakha, as if they are permitted to carry there on that Shabbat, they are likewise permitted to do so in the future, and if they are prohibited from carrying there in the future, they are also prohibited from carrying there on that Shabbat.
חָצֵר שֶׁנִּפְרְצָה לִרְשׁוּת הָרַבִּים מִשְּׁתֵּי רוּחוֹתֶיהָ, וְכֵן בַּיִת שֶׁנִּפְרַץ מִשְּׁתֵּי רוּחוֹתָיו, וְכֵן מָבוֹי שֶׁנִּטְּלוּ קוֹרוֹתָיו אוֹ לְחָיָיו, מֻתָּרִין בְּאוֹתוֹ שַׁבָּת וַאֲסוּרִין לֶעָתִיד לָבֹא, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, אִם מֻתָּרִין לְאוֹתוֹ שַׁבָּת, מֻתָּרִין לֶעָתִיד לָבֹא. וְאִם אֲסוּרִין לֶעָתִיד לָבֹא, אֲסוּרִין לְאוֹתוֹ שַׁבָּת:
ג׳

משתי רוחותיו – from one direction that takes hold of two directions, as for example, when the corner piece is breached, even when there aren’t ten cubits in the breach here in the corner piece it is not considered as an opening, for an opening in the corner piece, people don’t use. But a breach that is greater than ten [cubits], even from one direction [only], prohibits.

וכן בית שנפרץ מב' רוחותיו – that it was breached in the corner piece and part of this wall and part of the other wall fell, and the ceiling/roofing is not spread and fastened on the place of the breach, but if the roofing is spread over the place of the breach, the breach does not prohibit in the house, as we said, the mouth of the roof descends and stops up/closes.

מותרין לאותה שבת – for since it was permitted for part of it (i.e., the Sabbath).

לעתיד לבא – for next Shabbat.

ר' יוסי ומר אם מותרים כו' – meaning to say, in the same way that it is prohibited [to carry] for the next Shabbat, so it is prohibited for that Shabbat. And the Halakha is according to Rabbi Yossi. But we don’t say that [since] it was permitted for part of the Sabbath, it is permitted for all [of it], other than regarding the matter of the Eruv. For something that was permitted via [construction] of an Eruv for part of Shabbat, and it resulted that on that Shabbat something that was worthy through it that the Eruv would be abolished/undone, the Eruv is not abolished, for since it was permitted for part of the Shabbat, it was permitted for all of it, but in a place which had partitions prior to the Sabbath and its partitions were breached on the Sabbath, we don’t say regarding it, that since it was permitted for a portion of the Sabbath, it is permitted for all of it.

משתי רוחותיה. מרוח אחת שתופסת שתי רוחותיה, כגון שנפרצה בקרן זוית, אפילו אין בפרצה י׳ אמות הכא בקרן זוית לא חשיב כפתח, דפתחא בקרן זוית לא עבדי אינשי. ופרצה ביותר מי׳ אפי׳ מרוח אחת אוסרת:

וכן בית שנפרץ מב׳ רוחותיו. שנפרץ בקרן זוית ונפל קצת מכותל זה וקצת מכותל זה ואין התקרה פרושה ומתוחה על מקום הפרצה, אבל אם התקרה פרושה על מקום הפרצה אין הפרצה אוסרת בבית דאמרינן פי תקרה יורד וסותם:

מותרין לאותה שבת. הואיל והותר מקצתו:

לעתיד לבא. לשבת הבאה:

ר׳ יוסי אומר אם מותרין כו׳ כלומר כשם שאסורין לעתיד לבא כך אסורין לאותה שבת. והלכה כר׳ יוסי, ולא אמרינן הותרה מקצת שבת הותרה כולה אלא לענין עירוב, שדבר שהותר ע״י עירוב למקצת שבת, ונולד באותה שבת דבר שהיה ראוי שעל ידו יתבטל העירוב, אין העירוב בטל, שכיון שהותרה מקצת שבת הותרה כולה, אבל מקום שהיו בו מחיצות קודם השבת ונפרצו מחיצותיו בשבת לא אמרינן ביה הואיל והותרה מקצת שבת הותרה כולה:

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