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Daf Ditty Eruvin 104: the Sound of (Shabbes) Music

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Daf Ditty Eruvin 104: the Sound of (Shabbes) Music Daf Ditty Eruvin 104: The Sound of (Shabbes) Music 1 once went to בש ת . אלוע using a wheel on שדקמה יבת We may draw water from the two wells in the בש ת commented that the person was אלוע and בש ת A man knocked on the door on. הנמש בר visit however, defended the person and said; musical , ברה .by making noise with his knocking ללחמ . בש ת sounds on אל רסא ו אלא לוק לש יש ר – only is it סא ו ר produce to We learned in the Mishna: One may draw water from the Cistern of the Exiles by means of a wheel. The Gemara relates: Ulla happened to come to the house of Rav Menashe when a certain man came and knocked at the door. Ulla said: Who is that? May his body be desecrated, as he desecrates Shabbat by producing a sound. 2 onto a metal plate for לכ י only allows causing the noise of water dripping from a רב י י את The but not for a regular person, apparently because even making non-musical הלוח the sake of a ? סא ו ר sounds that would help wake a person, is Rabba said to him: The Sages prohibited only a pleasant musical sound on Shabbat, not the rasping sound of knocking on a door. Abaye raised an objection to Rabba from a baraita: One may draw up wine from a barrel with a siphon [diyofei], and one may drip water from a vessel that releases water in drops [miarak], for an ill person on Shabbat. The Gemara infers: For an ill person, yes, this is permitted, but for a healthy person, no, one may not do so, what are the circumstances? Is it not the case that he is dozing off and they wish to waken him, and as they do not want to alarm him due to his illness, they do it by means of the sound of water poured from a vessel? And one can learn from here that it is prohibited to 3 produce a sound on Shabbat, even one that is unpleasant, as the Sages permitted this only for an ill person. The Gemara rejects this contention: No, it is referring to an ill person who is awake and whom they want to have fall asleep, and to this end they let water fall in drops, producing a sound that is heard as melodious. 4 The Gemara asks: However, with regard to that which Rav Yehuda said that Rav said: Women who play with nuts by rolling them on the ground until they collide with each other, it is prohibited for them to do so; what is the reason for this prohibition? Is it not because knocking nuts together produces a sound, and any production of a sound is prohibited? The Gemara rejects this contention: No, it is prohibited because perhaps they will come to level the holes. As small holes in the ground will interfere with their game, they might level them out and seal them up on Shabbat, which is prohibited as building. For if you do not say that this is the reason, there is a difficulty with that which Rav Yehuda said: Women who play with apples, this is prohibited, as what production of a sound is involved there? Apples do not produce a sound when they collide with each other. Rather, the reason is that they will perhaps come to level holes, and the same reasoning applies to nuts. 5 MAKING NOISE ON SHABBOS Rav Mordechai Kornfeld writes:1 The Gemara relates that when Ula heard someone knock on the door on Shabbos, he declared that the person desecrated Shabbos when he produced a loud noise. Rabah replied that noise on Shabbos is forbidden only when it musical. Tosafos Is one permitted to make non-melodious noise on Shabbos? 1 https://www.dafyomi.co.il/eruvin/insites/ev-dt-104.htm 6 תופסות ה"ד יכה סירג וקב סרטנ אלא אה רמאד .בר . ב מדא ל רנובסר יההדתפו Tosfos discusses why both were taught. 2. Tosfos discusses how we rule. המיתו תרתי ברד המל ל י הל ר תת Why did Rav need to teach both? והימו י ' ' ל אדחד ללכמ התרבח רמתיא התרבח ללכמ אדחד ל ' ' י והימו We can say that one was inferred from the other. 'רו ח' סרג יכה אלא אה ןכ( הארנ גהל ,הי ןכו אוה )ח"רב רמאד בר הדוהי םישנ תוקחשמה גאב ו ז םי וכ 'ו יזוגבתקשהםש דה ררא )"באה כ ,יגלהר ן(א ל יהסגח ר R. Chananel's text says "rather, this that Rav Yehudah said that women who play with nuts..." (this shows that making any sound is forbidden)! אל עמתשמד אלק יכ זמז ימו שוריפ זש קרו דחא לבקמו דחא תעמשהב לוק רוסאד לוק תעמשהב דחא לבקמו דחא קרו זש שוריפ ימו זמז יכ אלק עמתשמד אל [Our Daf answers] "no, it makes a sound like cymbals. I.e. one throws one [nut] and catches another, making a forbidden (i.e. pleasant) sound. רהוד רמאק אלאו אה רמאד בר הדוהי םישנ תוקחשמה םיחופתב וכ ' ינשמו אל םושמ וושא י י ג תומו ייוש ומא ישו כםחפבתקשהםש דה ררא האא מקרו [The Gemara] later says "but this that Rav Yehudah said that women who play with apples...", and answers "no, [that] is due to evening out holes." i. NOTE: In our text of R. Chananel, Rav Yehudah said so in the name of Shmuel. It seems that in Tosfos' text of R. Chananel, Rav Yehudah said so in his own name. ראהותש ית נע י י נ י רוסיא יעמשא נ ןנימארסא ע תרהת Conclusion: Now, [Rav Yehudah] teaches two matters of Isur. (One may not play with apples lest he even out holes. One may not play with nuts due to making sound.) והימו יא ן תוחמל םישנב יתו תוקונ בטומד והיש יגגוש ן לאו והי זמ ידי ן ד מ ה א ןיגש השבודתקניוםשבתחל א המ Psak: However, one should not protest against women and children [who play with apples or nuts], for it is better that they be Shogeg and not Meizid. 'רפ ח' אתכלהד אלועכ וליפאד לוק יאש נ ו לש ריש רוסא ריש לש ו נ יאש לוק וליפאד אלועכ אתכלהד ח' 'רפ 7 TOSFOS (above) cites the RIF and REBBI YEHUDAH BAR BARZILAI (the author of SEFER HA'ITIM) who rule that one is permitted to make non-musical noise on Shabbos. Although Ula prohibited any noise, the Halachah follows the view of Ameimar, who permitted non-melodious noise. Ameimar allowed the people of Mechuza to use a well with a pulley even though it made a considerable racket. RABEINU CHANANEL, however, rules that one may not cause noise on Shabbos, even if it is not musical. The MAHARAM (in a responsum cited by the HAGAHOS ASHIRI) suggests that Rabeinu Chananel prohibits noise only when one is interested in the sound that is produced (for example, a knock on a door in order to get the attention of those inside). If the noise is merely a by-product of another act (such as noise that emanates from a loose piece of metal jewelry), it is permitted. (See also SEFAS EMES.) Although Ula prohibited the use of a noisy pulley to draw water from a well, there must have been some type of benefit gained from the squeak of the pulley. Alternatively, the pulley produced an especially loud noise which could be heard by many, and therefore it is prohibited to use such an object. (MAHARAM). HALACHAH: Orach Chayim 338:1 Producing noise from an instrument is forbidden, but knocking on the door or other things that are not musical are allowed. Rem"a: Similarly, if you do no action, it is allowed. Therefore, those who call their friends by making their mouths sound like birds are permitted to do such on Shabbat (Hagahot Alfasi). It is forbidden to bang on the door with the ring attached to the door, even though one has no musical intentions, because in any event, the ring is made especially for that purpose, and it is forbidden. Therefore, it is forbidden for the sexton to bang on the door to call the synagogue using a tool. Rather, he should bang with his hand (the Agur and Beit Yosef in the name of Piskei Tosafot in Eruvin). 8 SHULCHAN ARUCH (OC 338:1) records the opinion of Tosfos and the Rif who rule that only musical noise may not be produced on Shabbos. The BI'UR HALACHAH writes that this is the common practice today. However, the VILNA GA'ON argues and maintains that the Halachah follows Ula (whose view is supported by the Yerushalmi). Therefore, one is not permitted to make noise on Shabbos unless the noise serves no purpose at all (as the Maharam writes; however, even the Vilna Ga'on permits the use of a noisy well-pulley, as the Bi'ur Halachah points out). The Vilna Ga'on agrees that one is permitted to make noise in a manner that is "k'l'Achar Yad," that is, with a Shinuy. Accordingly, one may clap his hands with a Shinuy even to a musical beat (OC 339:3 and Bi'ur Halachah ibid.). REMA adds that one may not use a utensil that was made specifically to produce noise (such as a door-knocker) since one may be tempted to use the utensil to produce a musical beat (The Bi'ur Halachah, however, permits the use of such an object in extenuating circumstances, based on the ruling of the RAMBAM in Perush ha'Mishnayos.) The MISHNAH BERURAH (338:2) points out that one may make non-musical and non- rhythmical noise with an object that is not made for making noise.
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