QUESTION: Rebbi Shimon makes a ambiguous statement at the end of the
Maseches: "When the Chachamim permitted something, they just gave you what
was already yours (i.e., what was permitted by the Torah), for they only
permitted what was prohibited by Rabbinic injunction."
The Gemara explains that Rebbi Shimon means to argue with the Mishnah that
allows one to tie a torn harpstring in the Mikdash on Shabbos (Eruvin
102b). Since tying a string involves a Melachah d'Oraisa, it is not
permitted even in preparation for the Temple service.
If this is Rebbi Shimon's intention, why did the Mishnah wait until the
end of the Maseches to record his statement? Rebbi Shimon's words should
have been appended to the Mishnah that discusses tying a harpstring, three
Dafim back!
ANSWERS:
(a) TOSFOS (DH Amar) explains that the Mishnah wanted to finish the list
of actions that were permitted in the Mikdash and prohibited out of the
Mikdash without interruption. Afterwards, it returned to the subject of
the harpstring to record Rebbi Shimon's dissenting opinion.
(b) The MAHARSHA suggests another approach. Rebbi Shimon is not addressing
the specific Halachah of tying a harpstring. Rather, he is making a
blanket statement, intended to explain many of the laws of Eruvin.
We find many times where the Rabanan were lenient with the laws of Eruvin
and Reshuyos (an army camp is exempt from certain Eruvin, 17b; Pasei
Bira'os permit the use of a well for people on their way to Yerushalayim
for the Regel, ibid.; Mechitzos of horizontal and vertical ropes are
acceptable while traveling, 16b; etc.). Why were the Rabanan lenient with
regard to these Halachos? Explains Rebbi Shimon, because the Eruvin and
Mechitzos in these cases satisfied the Torah's requirements; it was only
the Rabanan who added the extra requirements. They are able to waive these
requirements when circumstances demand it.
The Gemara says that Rebbi Shimon is addressing the question of tying a
harpstring only because it seems from his wording that he *also* had a
specific case in mind. In a broader sense, though, he is addressing the
Maseches as a whole, which is why his words make an appropriate ending for
Maseches Eruvin.