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Today's Mishnah Yomi

Eruvin 10:12 - 10:13

The Mishnah Yomi for Thursday, December 7, 2028 is Eruvin 10:12 - 10:13

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Mishnah 1

Mishnayos Eruvin Perek 10 Mishnah 12

עירובין פרק י׳ משנה י"ב

12
One may restore the lower hinge pin of the door of a carriage, box, or cupboard that becomes dislocated to its place on Shabbat in the Temple, as this action is prohibited by rabbinic decree, which is not in effect in the Temple; but it may not be restored to its place in the rest of the country. And restoring the upper hinge pin is prohibited in both places, as this is considered building, a labor prohibited by Torah law, which applies everywhere. Rabbi Yehuda says: Restoring the upper hinge pin to its place is permitted in the Temple, while one may restore the lower one to its place even in the rest of the country.
מַחֲזִירִין צִיר הַתַּחְתּוֹן בַּמִּקְדָּשׁ, אֲבָל לֹא בַמְּדִינָה. וְהָעֶלְיוֹן, כָּאן וְכָאן אָסוּר. רַבִּי יְהוּדָה אוֹמֵר, הָעֶלְיוֹן בַּמִּקְדָּשׁ, וְהַתַּחְתּוֹן בַּמְּדִינָה:
י"ב

מחזירין ציר התחתון – of the door for all the time that the upper hinge/pivot had not gone out, it is easy to restore it, and there is no “building” involved.

אבל לא במדינה – a decree lest he fasten it which is work.

העליון כאן וכאן אסור – for since the top [hinge] came out, all of it falls and it would be to him like “building.”

רבי יהודה אומר כו' – there is no building with utensils and there isn’t anything other than [the issue of] doing something forbidden by the Rabbis as being out of harmony with the celebration of the day. But the Halakha is not according to Rabbi Yehuda.

מחזירין ציר התחתון. של דלת, שכל זמן שלא יצא העליון נוח להחזירו ואין כאן בנין:

אבל לא במדינה. גזירה שמא יתקע, דהוי מלאכה:

והעליון כאן וכאן אסור. דכיון דיצא עליון כולו נופל והוה ליה כבונה:

רבי יהודה אומר כו׳ דס״ל אין בנין בכלים וליכא אלא שבות ובמקדש לא גזרו על השבות. ואין הלכה כר״י:

Mishnah 2

Mishnayos Eruvin Perek 10 Mishnah 13

עירובין פרק י׳ משנה י"ג

13
One may return to its place a bandage that became detached from a wound on Shabbat in the Temple. In the Temple, this is not prohibited as a preventive measure, lest one come to spread the ointment and thereby perform the prohibited labor of smoothing. However, one may not return a bandage to its place in the rest of the country. If one sought to apply the bandage for the first time to an untreated wound on Shabbat, it is prohibited in both places. One may tie up on Shabbat a string [nima] that came loose from a harp used in the Temple, but not in the rest of the country. And tying the string to the harp for the first time is prohibited both here and there. A wart is an example of a blemish that temporarily disqualifies a priest from performing the Temple service, and disqualifies an animal from being offered on the altar; they regain their fitness once the wart is removed. Consequently, on Shabbat one may cut off a wart by hand in the Temple, as this constitutes a preparatory act required for the sacrificial service. However, he may not cut off a wart in the rest of the country. And if he seeks to cut off the wart with an instrument, it is prohibited in both places.
מַחֲזִירִין רְטִיָּה בַמִּקְדָּשׁ, אֲבָל לֹא בַמְּדִינָה. אִם בַּתְּחִלָּה, כָּאן וְכָאן אָסוּר. קוֹשְׁרִין נִימָא בַמִּקְדָּשׁ, אֲבָל לֹא בַמְּדִינָה. אִם בַּתְּחִלָּה, כָּאן וְכָאן אָסוּר. חוֹתְכִין יַבֶּלֶת בַּמִּקְדָּשׁ, אֲבָל לֹא בַמְּדִינָה. וְאִם בִּכְלִי, כָּאן וְכָאן אָסוּר:
י"ג

מחזירין רטיה – a Kohen that needed to perform the Temple service on Shabbat and took off an emollient that had been on his hand in order that there wouldn’t be an intervening object between his flesh and his Temple service, restores it on top of his wound after the Temple service performed, for if you did not permit him to restore it, he would be prevented and would not perform the Temple service.

אבל לא במדינה – a decree lest he would rub off the emollient and be liable because of rubbing/blotting out.

ואם בתחלה – it was not attached while it was still daylight and this Kohen did not go up for the needs of the Temple service.

כאן וכאן אסור – and we don’t say here that there is no issue of doing something forbidden by the Rabbis as being out of harmony with the celebration of the day in the Temple, for it is not for the need of the Most High (i.e., God), but his own need hat the Rabbis forbade restoring the emollient for it is not anything other than spreading it out on the ground, but if he took it in his hand, all the time that it is in his hand or even placed upon a utensil and he didn’t spread it on the ground, it is permissible to restore it, in every case.

They may tie up a string - the string of a ‘kinor’ played by the Levites [in the Temple] which snapped on the Sabbath.

ואם בתחלה – he had never been there that he couldn’t have done it from the day before, it is prohibited.

יבלת – it is a blemish on holy things, as it states (Leviticus 22:22): “[Anything blind, or injured, or maimed,] or with a wen, [boil-scar or scurvy – such you shall not offer to the LORD; you shall not put any of them on the altar as offerings by fire to the LORD],” and we cut it off in the Temple by hand for [this act] is nothing other than doing something forbidden by the Rabbis as being out of the harmony of the Sabbath day, and it is done in with the back of the hand/indirectly but not with a utensil, since that is complete work which is how it is accomplished on weekdays, and when you cut it off from a living being, that is a derivative of shearing the wool.

מחזירין רטיה. כהן שהוצרך לעבוד עבודה בשבת ונטל רטיה שהיתה על גבי מכה שעל ידו כדי שלא תהא חוצצת בין בשרו לעבודה, מחזירה ע״ג מכתו לאחר העבודה דאי לא שריית ליה להחזירה ממנע ולא עביד עבודה:

אבל לא במדינה. גזירה שמא ימרח הרטייה, וחייב משום ממחק:

ואם בתחלה. שלא היתה קשורה מבעוד יום וכהן זה לא סלקה לצורך עבודה:

כאן וכאן אסור. ולא אמרינן הכא אין שבות במקדש, דלאו צורך גבוה הוא אלא צורך עצמו. והא דאסרי רבנן החזרת הרטיה אינו אלא כשפירשה ע״ג קרקע, אבל אם לקחה בידו, כל זמן שהיא בידו, או אפילו נתנה ע״ג כלי ולא פירשה ע״ג קרקע, מותר להחזירה בכל מקום:

קושרין נימא. נימת כנור של שיר הלוים שנפסקה בשבת, דקסבר מכשירי מצוה שלא יכול לעשותם מאתמול דהא היום נפסקה דוחין את השבת. ודוקא כשנפסקה באמצע שאינו קושרה אלא לפי שעה, אבל סמוך ליתדות דהוי קשר של קיימא אסור:

ואם בתחלה. שלא היתה שם מעולם, דיכול לעשותה מאתמול, אסור:

יבלת. היא מום בקדשים שנאמר (ויקרא כב) או יבלת, וחותכים אותה במקדש ביד, דאין בזה אלא משום שבות, דכלאחר יד הוא. אבל לא בכלי, דמלאכה גמורה היא שכך עושים בחול. וכשחותך מבעל חי הוי תולדה דגוזז את הצמר:

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