Talmud for Eruvin 76:1

הרי זה חמר גמל

Behold this [man represents a combination of] an ass-driver and a camel-driver.<span class="x" onmousemove="('comment',' Cf. relevant note on the Mishnah supra 35a. It is uncertain whether the two days are to be regarded as one entity of holiness or two entities. In the former case the 'erub for the first day is also effective for the second one and the man is consequently forbidden to walk the two thousand cubits from the town in the opposite direction of the 'erub though he would be allowed four thousand cubits from the town in the direction of the 'erub (which is his 'abode' for the day and from which point he is entitled to walk two thousand cubits in all directions) . In the latter case the 'erub for the first day is not effective for the second, and the man is consequently forbidden on that day to walk more than two thousand cubits from the town in the direction of the 'erub though (since the town is his abode) he would be permitted to walk the two thousand cubits from the town in the opposite direction of the 'erub. Owing to the uncertainty both restrictions are imposed and the man may walk only the two thousand cubits between the town and his 'erub.');">1 R'Simeon B'Gamaliel and R'Ishmael son of R'Johanan B'Beroka said: If he prepared an 'erub with his feet on the first day he need not prepare one with his feet for the second day2

Jerusalem Talmud Beitzah

⁵¹This paragraph also is copied in Eruvin 3, Notes 169–176, where the readings of Beṣah and Ševi`it are compared. Because they disagreed: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday⁵²This refers to Mishnah Eruvin 3:9 where it is stated that if a holiday precedes or follows a Sabbath one may make two eruvin to move one’s Sabbath domain in two different directions for the two days. This clearly presupposes that the restriction of one’s Sabbath domain to 2’000 cubits outside of town is rabbinical. (It is agreed that the limit of 12 mil, 3 parasang, is biblical.) In the case here, it is agreed that the remainders of spent fuel are muqṣeh on the Sabbath, when lighting a fire was prohibited. If this is a biblical prohibition then it is muqṣeh also on the holiday which is on Sunday, but if it is rabbinic then it will be permitted on the holiday, when lighting a fire is permitted.? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Mana said before Rebbi Yudan, is it the reverse regarding an egg⁵³Since the dispute between the Houses of Hillel and Shammai was described earlier as whether a chicken automatically is food on a holiday or only if it was raised for its meat, not for producing eggs.? He said to him, since the rabbis compare it, it means that the two cases are identical⁵⁴At least for the House of Hillel, cf. Note 47.. They said in the name of four Elders⁵⁵According to the Babli Eruvin 38b the Elders are Rabban Simeon ben Gamliel, R. Ismael ben R. Joḥanan ben Beroqa, R. Eleazar ben R. Simeon, and R. Yose ben R. Jehudah. In Tosephta Eruvin 4:2 the statement is R. Meïr’s.: If somebody’s eruv was eaten on the first <day> he is like the people of his town on the second <day>⁵⁶Essentially stated in Mishnah Eruvin 3:9.. Rav Ḥuna said in the name of Rav: Practice follows the four Elders⁵⁷Babli Eruvin 38b.. Rav Ḥisda asked: the argument of Rav seems to be inverted. There, he makes it two sanctities, but here he makes it one sanctity. Because they disagreed: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Mana said before Rebbi Yudan, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the two cases are identical⁵⁸Instead of the last four sentences the source G simply states that one repeats from the start of the paragraph. Rav Ḥisda’s question really is not answered. The Babli gives several tentative explanations of Rav’s position. The one consistent with the Yerushalmi is that only weekdays can prepare for holidays but the Sabbath cannot prepare for a holiday. Since the reason for Rav’s ruling in the case of fuel is not based on the number of sanctities involved, his decisions are consistent..

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