משנה: רִבִּי אֱלִיעֶזֶר אוֹמֵר פְּקַק הַחַלּוֹן בִּזְמַן שֶׁהוּא קָשׁוּר וְתָלוּי פּוֹקְקִין בּוֹ. וְאִם לָאו אֵין פּוֹקְקִין בּוֹ. וַחֲכָמִים אוֹמְרִים בֵּין כָּךְ וּבֵין כָּךְ פּוֹקְקִין בּוֹ: כָּל־כִּסּוּיֵי הַכֵּלִים שֶׁיֵּשׁ לָהֶם בֵּית אֲחִיזָה נִיטָּלִין בַּשַּׁבָּת. אָמַר רִבִּי יוֹסֵי בַּמֶּה דְבָרִים אֲמוּרִים בְּכִסּוּיֵי הַקַּרְקָעוֹת אֲבָל בְּכִסּוּיֵי הַכֵּלִים בֵּין כָּךְ וּבֵין כָּךְ נִיטָּלִין בַּשַּׁבָּת: MISHNAH: Rebbi Eliezer says, if the window plug9The window is a narrow cleft through which the wind blows. R. Eliezer considers the shutters as part of the house; he requires them to be part of the house at the beginning of the Sabbath. “Hanging” means that when not used as shutters they do not touch the ground. The anonymous majority considers them to be implements, not parts of the building. is connected and hanging one may plug with it, otherwise one may not plug with it. But the Sages say, in any case one may plug with it.
All implement covers which have handles may be taken on the Sabbath. Rebbi Yose said, when has this been said? Covers of the ground10If produce is stored underground, it can be accessed on the Sabbath only if its cover is made for easy removal; otherwise the cover would become part of the soil and the removal would be digging. But covers of implements certainly are more usable than broken implements; if broken implements can be used then so much more whole covers.. But covers of implements in any case may be taken on the Sabbath.
הלכה: אֵי זֶהוּ נֶגֶר הַנִּגְרָר. אָמַר רִבִּי יוֹחָנָן. קָשׁוּר אַף עַל פִּי שֶׁאֵינוֹ תָלוּי. אָמַר רִבִּי יוֹחָנָן. מָֽשְׁכֵנִי חִילְפַיי וְהַרְאֵנִי נֶגֶר מִשֶּׁלְבֵּית רִבִּי קָשׁוּר אַף עַל פִּי שֶׁאֵינוֹ תָלוּי. אָמַר רִבִּי יוֹחָנָן. אַתְיָא יְחִידָייָא דְהָכָא כִּסְתָמָא דְתַמָּן. וִיְחִידָייָא דְתַמָּן כִּסְתָמָא דְהָכָא. רִבִּי יוֹסֵי בָעֵי קוֹמֵי רִבִּי יִרְמְיָה. הֵיךְ עָֽבְדִין עוֹבְדָא. אָמַר לֵיהּ. מִן מָה דָמַר רִבִּי יוֹחָנָן. מָֽשְׁכֵנִי חִילְפַיי וְהַרְאֵנִי נֶגֶר מִשֶּׁלְבֵּית רִבִּי קָשׁוּר אַף עַל פִּי שֶׁאֵינוֹ תָלוּי. הָדָא אָֽמְרָה כְּרִבִּי יוּדָן עָֽבְדִין עוֹבְדָא. אֲתַא רִבִּי הוּנָא בְשֵׁם רִבִּי שְִׁמוּאֵל. הֲלָכָה כְּרִבִּי יְהוּדָה. עַד שֶׁיְּהֵא קָשׁוּר בַּדֶּלֶת. רִבִּי יַנַּאי רִבִּי אִמִּי אָמַר. עַד שֶׁיְּהֵא קָשׁוּר בַּדֶּלֶת בְּדָבָר שֶׁהוּא יָכוֹל לְהַעֲמִידוֹ. נִיגָרַייָא דְרִבִּי לָֽעְזָר הֲוָה קְטִיר בְּגָמִי. נִשְׁמַט אָסוּר. נִקְמַז. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רַבָּנִן. מְדָרֵיהוּ בְרָאשֵׁי אֶצְבָּעוֹתָיו. HALAKHAH: 76This paragraph is copied from Eruvin 10 (ז), where it is the discussion of Mishnah 10 (in the independent Mishnah mss., Mishnah 11) that a “dragged bolt”, one which has no knob at the end which would turn it into a tool, may be used in the Temple on the Sabbath but not outside, but R. Jehudah says one lying on the ground, not connected to the door, may be used in the Temple and the dragged one everywhere. It is obvious that the prohibition is rabbinic. What is a dragged bolt? Rebbi Joḥanan said, tied but not hanging. Rebbi Joḥanan said, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging60Therefore certainly not both requirements are necessary. The same text appears again in the discussion of Mishnah 7 and in Eruvin 10 (Note 131).. Rebbi Joḥanan said, the single opinion here is parallel to the anonymous one there, and the anonymous there to the individual here77The anonymous opinion in Eruvin parallels that of R. Eliezer in Mishnah 7 here; that of the Sages here corresponds to R. Jehudah’s opinion there. Since practice is supposed to follow the anonymous opinion in the Mishnah, Rebbi in formulating the Mishnah text intentionally refrained from defining practice.. Rebbi Yose asked before Rebbi Jeremiah: how does one act in actuality? He said to him, since Rebbi Joḥanan said, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging, this implies that one acts following Rebbi Jehudah . There came Rebbi Huna in the name of Rebbi Samuel, practice follows Rebbi Jehudah78This sentence is not in Eruvin (nor in the text quoted by Raviah §390) and here is a marginal gloss by a different hand; it should be deleted since it interrupts R. Jeremiah’s statement., except that it be tied to the door79But it may lie on the ground. This can be read into R. Jehudah’s statement in Eruvin.. Rebbi Yannai [the father-in-law of]80Added from Eruvin; the addition is necessary since the R. Yannai lived two generations before R. Immi and cannot have spoken in the latter’s name. In the Babli 102a the statement appears in the name of Babylonian authorities. Rebbi Immi said, only if it is tied to the door by something which can fasten it. Rebbi Eleazar’s bolt was tied with bast81The translation follows Liebermann, p. 202. In the parallel in the Babli, Eruvin 102a, Rashi explains following Rav Hai Gaon: “the bolt fell and stuck in the ground” (cf. Otzar ha-Gaonim, vol. 3, p. 103). It also is possible to read the word as Arabic قمز “to take something with one’s fingers”, that the bolt is removed from the door but still held in by the fingers and not deposited anywhere.. If it was detached it is forbidden; loose81The translation follows Liebermann, p. 202. In the parallel in the Babli, Eruvin 102a, Rashi explains following Rav Hai Gaon: “the bolt fell and stuck in the ground” (cf. Otzar ha-Gaonim, vol. 3, p. 103). It also is possible to read the word as Arabic قمز “to take something with one’s fingers”, that the bolt is removed from the door but still held in by the fingers and not deposited anywhere.? Rebbi Jacob bar Aḥa in the name of the rabbis, he supports82The translation follows the Eruvin text. מדדה is what a woman does when she helps her toddler to learn how to walk. The word written here מדרה has no explanation. it with his finger tips.
כָּל־כִּסּוּיֵי הַכֵּלִים וכו׳. אַבָּא בַּר כַּהֲנָא רַב חִייָה בַּר אַשִּׁי בְשֵׁם רַב. הֲלָכָה כְּרִבִּי יוֹסֵי. “All implement covers,” etc.83This header does not belong to the text of the mss. but is an added gloss. If it is genuine, the statement is about Mishnah 8 and the text in Eruvin is a copy from the text here even though the preceding paragraph clearly is copied from there. If the header is added in error then the reference is to the statement in Mishnah Eruvin 9(10), where R. Yose asserts that a key-bolt is a tool and may be moved on the Sabbath, a statement compatible with that of R. Jehudah in Mishnah 10(11). Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav, practice follows Rebbi Yose.