(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


brought to you by Kollel Iyun Hadaf of Har Nof
Rosh Kollel: Rav Mordecai Kornfeld

Ask A Question about the Daf

Previous daf

Eruvin 100

ERUVIN 100 - has been sponsored by the Jesselson Foundation


OPINIONS: The Gemara presents a contradiction between two Beraisos. In one we find that a person who climbed a tree *may* climb back down on Shabbos, and in another we find that he may *not* descend on Shabbos but must stay where he is until the end of Shabbos.

The Gemara explains that the Beraisos are discussing two different cases. If a person climbs the tree *before* Shabbos begins, he may descend the tree on Shabbos. If he climbs the tree after the start of Shabbos, he must remain in his place in the tree until Shabbos ends. Why may the person climb back down in the former case?

(a) RASHI DH Im Alah explains that the Gemara means, if a person climbed before Shabbos, "and before he before he knew it, Shabbos began ("v'Kidesh Alav ha'Yom")," one may descend on Shabbos. It seems from Rashi's words that the person may descend since he did not do anything wrong intentionally. He originally planned to descend before the start of Shabbos, but before he got a chance to descend he suddenly noticed that it already was Shabbos. (This is similar to the second answer of the Gemara, that one Beraisa is referring to one who climbed the tree, on Shabbos, b'Shogeg, while the other is discussing b'Meizid.) The TUR (OC 336) also records such a ruling; only if one climbed with intent to descend before the start of Shabbos, may he descend on Shabbos.

(b) However, the MAGID MISHNAH infers from the wording of the RAMBAM (Hil. Shabbos 21:9) that even if one originally intended to descend *after* the start of Shabbos, it is permitted for him to descend on Shabbos. The reason he may descend is apparently because he because he only did something wrong passively (by remaining on top of the tree at the start of Shabbos) and not actively (by climbing it on Shabbos). This is also the ruling of the RITVA here (and the Korban Nesanel, 10:11:10).

HALACHAH: The SHULCHAN ARUCH (OC 336:1) cites both opinions. The MISHNAH BERURAH there (336:10) rules leniently, that one may descend even if he ascended before Shabbos with *intention* to descend on Shabbos, like the Rambam, because it seems to be the majority opinion.

It is also permitted to descend if one climbed the tree, even *on* Shabbos, b'Shogeg (not realizing that it was prohibited to do so), like the second answer of our Gemara.


Next daf


This article is provided as part of Shema Yisrael Torah Network
Permission is granted to redistribute electronically or on paper,
provided that this notice is included intact.
For information on subscriptions, archives, and other Shema Yisrael
Classes, send mail to daf@shemayisrael.co.il

Shema Yisrael Torah Network
Jerusalem, Israel

In the U.S.:
Tel. (908) 370-3344
Fax. (908) 367-6608

Toll free line for dedications: 1-800-574-2646