Rif Eruvin 35b {Eruvin 104a continues ... 104b}

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35b

{Eruvin 104a continues}
one may bring straw and level it.
And when he levels he should not level {by scattering straw} with a sal {=small basket} or a kupa {=large basket} but rather with the bottom broken from a basket.

"and they may fill from the Pilgrim's Well":
They learnt {in a Mishna} at the end of Middot {4:8}: {regarding one of the three lishchot, compartments, on the North side of the Bet Hamikdash} The compartment of the pilgrim, there was the pilgrim's well, and the wheel was upon it, and from there they distributed water to the congregation. {=eida. however, our Mishna actually states azara, courtyard. and so too Yoma 19a.}

Ulla visited the house of Rav Menashe. A certain person came and knocked on the door. He {=Ulla} said: Who is this person? May his body be desecrated, for he desecrates the Shabbat!
Rava {our gemara: Rabba} said to him: The only spoke {and forbad creation} of a musical sound.
And they {attempted to} refute Rava from this that they learnt {in a brayta}:

Liquids may be drawn by means of a deyofi {=siphon} and water may be allowed to drip from the arag {a perforated vessel} for a sick person on Shabbat.

For a sick person, yes. But for a healthy person, no. Is this not the case that he was sleeping and they desired that he wake up {from the non-musical sound of dripping}? And we may then derive that production of {even non-musical} sound is forbidden?
And he answers: no, it is where he was awake and it is desired that he fall asleep, and this is the reason that for a healthy person it is forbidden - because he is producing a tingling noise.

The explanation of deyofi is a siphon with which they draw wine.
And the explanation of mi arag {our gemara: miarak} is a vessel whose mouth is narrow above and is wide below, and on the bottom are tiny holes through which wine exits, and when they fall into a metal vessel, the sound is heard like music.

And they {attempted to} refute Rava from this that they learnt {in a brayta}:

If one guards his fruit against birds or his gourds against beasts {on Shabbat}, he may not clap his hand, beat his chest, or stamp his feet {yerakad} as he does during the week.

What is the reason? Is it not because producing a sound on Shabbat is forbidden?
And Rav Acha bar (Rav) Yaakov answers that this is a decree lest he pick up a pebble to throw at them.

And they further {attempt} to refute from this that Rav Yehuda cited Rav: Women playing with nuts is forbidden.
What is the reason? Is it not because producing a sound on Shabbat is forbidden?
And the answer there that no, it is because they make a tinkling {=musical} sound.

And Shmuel says that Women playing with apples is forbidden.
To explain, they cast one towards the other upon the ground, and they hit one another.
What is the reason? Is it not because producing a sound on Shabbat is forbidden?
There is to answer that it is lest they come to make furrows in the ground since the play is on the ground.

And they firther ask from our Mishna: "and they may fill from the Pilgrim's Well with the wheel in the Temple but not in the country."
What is the reason? Is it not because producing a sound is forbidden?
To explain, because the wheel produces a sound.
And they answer: No. It is a decree lest he draw water for his garden or for his ruin.

And it is logical to us that the halacha is like Rava, who said that they only said this {that it is forbidden} by a musical sound: Since Rav Acha bar Yaakov answered like him, it is clear that he holds like him. Further, we say that Amemar allowed filling using a wheel on Shabbat in Mechoza. He said: What is the reason the Sages decreed? Because of his garden and ruin. Here, there is neither garden nor ruin. However, when he saw that they began {Eruvin 104b} to soak flax in it {the water they drew via a wheel}, he forbade them. And thus it is clear that he held like Rava. For if he held like Ulla, he would not have permitted them to draw with a wheel at all, for it produces a sound.

And we see that a minority of {post-Talmudic} Sages who hold like Ulla and rely on the Yerushalmi, for we read there is masechet Yom Tov {=Beitza}: Rabbi Eleazar said: Anything that produces sound is forbidden on Shabbat. Rabbi Ila'a was detained in the study hall {on Friday night}. He exited to his house and they discovered him asleep at the gate in order that he not knock on Shabbat. And we say also: Rabbi Yirmiya permitted knocking on the gate on Shabbat. Rabbi Abba {not Abaye, who is not in Yerushalmi} said to him: Who permitted to you?

And we do not hold so, for since our sugya of our gemara permits, we are unconcerned that the Yerushalmi forbids, for on our gemara we rely, for it is later {contains later generations of Amoraim} and they were experts in Yerushalmi more than us, and if they did not establish that this statement in Yerushalmi is not to be relied upon, they would not have permitted it to us.

"And from the Haker Well":
What is the Haker Well?
Rav Nachman {our gemara: bar Yitzchak} said: A well of living waters, as it is said: {Yirmiyahu 6:7}

ז כְּהָקִיר בור (בַּיִר) מֵימֶיהָ, כֵּן הֵקֵרָה רָעָתָהּ; חָמָס וָשֹׁד יִשָּׁמַע בָּהּ עַל-פָּנַי, תָּמִיד--חֳלִי וּמַכָּה.

7 As a cistern welleth with her waters, so she welleth with her wickedness; violence and spoil is heard in her; before Me continually is sickness and wounds.

They learnt {in a brayta}: Not every haker well did they permit, but only this one. And when the exiles returned, they encamped by it, and the prophets among them permitted them to use it {on Yom Tov}. And it was not {only} the prophets among them who permitted them but rather it was a practice of their forefathers that they upheld.

Mishna:
If an unclean reptile is found in the Temple a priest carried it out with his belt, so as not to prolong the uncleanness. These are the words of Rabbi Yochanan ben Beroka.
Rabbi Yehuda says: with wooden tongs so as not to increase the uncleanness.
From where do they carry it out? From the Hekhal (sanctuary), from the Entrance Hall and from between the Entrance Hall and the Altar. There are the words of Rabbi Shimon ben Nanas.
Rabbi Akiva says: A place where one is liable to karet and to a sin-offering - from there they remove it, but in any other place, they put over it a large pot.
Rabbi Shimon says: Wherever the Sages permitted you anything, they gave you from your own {=that which is permitted to you}, for they permitted you only on account of a shevut {=Rabbinic law}.

END PEREK TEN
END MASECHET ERUVIN