Rif Eruvin 33b {Eruvin 100a continues ... 101a}

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33b

{Eruvin 100a continues}
even though one side is on the level of the ground, he may not sit upon them since we may not ascend a tree and may not suspend from a tree and may not recline on a tree. And he may not ascend upon them while it is yet day {on Friday} to sit there the entire day. This is true for both tree and animal. But a cistern, a ditch, and a cave, and a fence, one may climb up or clibm down even if they are 100 cubits.

One {brayta} taught: If he ascended, he is forbidden to descend.
And another brayta: He is permitted to descend.
{Our gemara has these two braytot in opposite order.}
This is no difficulty. Here {that he may descend} was while it was yet day {that he ascended}, and here {that he may not} was {where he ascended} when it had already become dark.

And if you wish I will tell you that here and here was where it had already become dark, and there is no difficulty. Here {where he may descend} was where it was accidental and here was where it was deliberate.

{Eruvin 100b}
Rabba bar Rav Huna cited Rav {our gemara: Rami bar Chama cited Rav Assi}: A man is forbidden to walk on grass on Shabbat, for it is stated {Mishlei 19:2}:

ב גַּם בְּלֹא-דַעַת נֶפֶשׁ לֹא-טוֹב; וְאָץ בְּרַגְלַיִם חוֹטֵא.

2 Also, that the soul be without knowledge is not good; and he that hasteth with his feet sinneth.

{thus by mere walking one may sin}
One brayta taught: It is permitted to walk on grass on Shabbat.
And another brayta: It is forbidden.

This is no question. Here is in the sunny season and here is in the rainy season.
{Rashi: Since in the sunny season the grass has seeds which are now being dislodged by his feet. This explanation may not be valid given that the Rif's version continues under "rainy season" rather than "sunny season," in which case it may be that the rainy season is the more strict.}

And if you want I will tell you that here and here are in the rainy season {our gemara: sunny season}, and it is no question. Here is where he walks with shoes, and here is where he does not walk with shoes. If he wore shoes it is permitted, and if he did not wear shoes it is forbidden.
{A possible explanation: because without shoes, the grass will be caught in his toes and uprooted.}

And now that we have established like Rabbi Shimon that that which is not done with specific intent {davar sheAino mitkaven} is permitted, even all of them are permitted.

And Mari bar Abba cited Rav Ashi {our gemara: Rami bar Chama cited Rav Assi}: It is forbidden to compel {=force} one's wife to engage in a mitzvah {=marital relations}, for it is stated {Mishlei 19:2}:

ב גַּם בְּלֹא-דַעַת נֶפֶשׁ לֹא-טוֹב; וְאָץ בְּרַגְלַיִם חוֹטֵא.

2 Also, that the soul be without knowledge is not good; and he that hasteth with his feet sinneth.

{and raglayim is a common Biblical allusion to genitals.}

Rabbi Yehoshua ben Levi said: Whoever compels his wife to engage in a mitzvah {=marital relations} will have unworthy children.

Rav Ika bar Chanina said: What is the Scriptural reference? {The first part of the same pasuk:}

ב גַּם בְּלֹא-דַעַת נֶפֶשׁ לֹא-טוֹב; וְאָץ בְּרַגְלַיִם חוֹטֵא.

2 Also, that the soul be without knowledge is not good; and he that hasteth with his feet sinneth.

{perhaps: also without daat = consent; there will be a soul, person = nefesh born who is not good}

A brayta also says so: גַּם בְּלֹא-דַעַת נֶפֶשׁ לֹא-טוֹב - this is one who compels his wife to engage in a mitzvah {=marital relations}. וְאָץ בְּרַגְלַיִם חוֹטֵא - this is one who has intercourse and then repeats.

Is this so? But Rava said: One who wants male children should have intercourse and repeat! This is no question. Here {=the former,where it is a sin} is without her consent, and here {the latter, where it is no sin} is with her consent.

We learn in perek kol hayad {Nidda 17a}: Rav Chisda said: It is forbidden for a man to have intercourse during the day, for it is stated {Vayikra 19:18}:

יח לֹא-תִקֹּם וְלֹא-תִטֹּר אֶת-בְּנֵי עַמֶּךָ, וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ: אֲנִי, ה.

18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.

{and ra'aya means beloved}
What is the derivation {from this verse}?
Abaye said: Lest you see in her something unflattering and she becomes disgusting to you. {and this will violate "love your wife."}

Rav Huna said: Israelites are holy and do not have intercourse during the day.
Rava said: If the house was dark, it is permitted {by day}.
Rava said, and some said it was Rav Papa: And a Torah scholar makes it dark with his cloak and has intercourse.

{Eruvin 101a}
Mishna:
The door in the muktzeh and the thorns in the breach, or mattings - one may not close with them, unless the are raised from the ground.

{Kahati explains muktzeh as an area designated for a certain purpose such as a rear-yard where produce, wood, etc. is stored and which had no proper hinged door, but which is closed by a propped up board and opened by lowering it to the ground}
Gemara:
To explain "the door in the muktzeh": That it is a place above a karmelit and is set aside {=muktzeh} from it, and it is such as a pen or a fold and he makes for it a door.

"and the thorns in the breach":
These are the thorns by which the breach is closed so that a thief or dangerous wild animal cannot enter.

"or mattings - one may not close with them, unless the are raised from the ground":
And they object: A door that drags {along the ground}, a reed-mat that drags, and a keg that drags, when they are fastened {to that which is being closed} and suspended {from the ground} we may close with them on Shabbat and, it need not be said, on Yom Tov. {see the different girsa of this brayta in the gemara. contrast with the Mishna.}
Abaye said {explaining the brayta}: When they have a hinge {tzir}.
Rava said: When they had a hinge.

To explain {tzir}: As is written {Mishlei 26:14}:

יד הַדֶּלֶת, תִּסּוֹב עַל-צִירָהּ; וְעָצֵל, עַל-מִטָּתוֹ.

14 The door is turning upon its hinges, and the sluggard is still upon his bed.

The Sages learnt {in a brayta}: If boughs of thorn-bushes or bundles of thorn-bushes {our gemara: just bundles; Rabbenu Chananel: bundles of wood} were prepared for {stopping up} a breach in a courtyard, when they are fastened and suspended, we may close with them on Shabbat and, it need not be said, on Yom Tov.

Rabbi Chiyya learnt {in one of his braytot}: a "widowed door" which is not dragged {upon the ground - our gemara: which is dragged}, we may not close with it on Shabbat.
A "windowed door," how so?
Some say that it is חד שיפה, and some say that it lacks a כישאמה.

To explain חד שיפה, {made of} one board, and the etymology of the word is from שבבא, from the language of {Hoshea 8:6}

ו כִּי מִיִּשְׂרָאֵל, וְהוּא--חָרָשׁ עָשָׂהוּ, וְלֹא אֱלֹהִים הוּא: כִּי-שְׁבָבִים יִהְיֶה, עֵגֶל שֹׁמְרוֹן.

6 For from Israel is even this: the craftsman made it, and it is no God; yea, the calf of Samaria shall be broken in shivers.

and one ב is assimilated into its fellow, and furthermore, the ב swaps with פ {as does in fact occur - e.g. parzela for barzel - the ב is the voiced equivalent of the פ} and we read shippa with a dagesh {in the peh, thus doubling it and making it plosive p rather than fricative f. Josh: though it is strange to have a geminate peh following a chirik maleh - perhaps it is there to assist reading but is not part of the form. We want the geminate peh because of the two bet in Hoshea}.

And the explanation of כישאמה - and some read גישתמא - this is the lower threshold which it lacks, and instead it goes down to the earth, amd when they open it, they remove it and uproot it - they do not close it on Shabbat.