Eruvin 101

Chapter 101

א אמר רבא והוא דכי רהיט לעיקרו מטי א"ל אביי והא חשכה לו קתני
1 Raba<span class="x" onmousemove="('comment',' MS.M., Rabbah,');"><sup>1</sup></span> explained: This<span class="x" onmousemove="('comment',' The ruling that if the man had specified a particular spot of four cubits he acquires it as his Sabbath base and may in a leisurely walk during the Sabbath proceed thither and along another two thousand cubits beyond it to his home.');"><sup>2</sup></span> applies only where by running towards the root<span class="x" onmousemove="('comment',' Sc. the spot he appointed as his Sabbath base.');"><sup>3</sup></span> he can reach it [before the Sabbath began].<span class="x" onmousemove="('comment',' If, however, he cannot reach it even by running, he cannot acquire it.');"><sup>4</sup></span>
ב חשכה לביתו אבל לעיקרו של אילן מצי אזיל איכא דאמרי אמר רבא חשכה לו כי מסגי קלי קלי אבל רהיט מטי
2 Said Abaye to him: Was it not in fact stated: 'WAS OVERTAKEN BY DUSK'?<span class="x" onmousemove="('comment',' Presumably at the time he appointed the place from a distance. How then could he possibly reach it before dusk?');"><sup>5</sup></span> - [The meaning is that] he was overtaken by dusk as far as his house was concerned;<span class="x" onmousemove="('comment',' I.e., he could not reach his house before dusk, even by running.');"><sup>6</sup></span> the root of the tree, however, he could<span class="x" onmousemove="('comment',' Were he to run.');"><sup>7</sup></span> well reach before dusk.
ג רבה ורב יוסף הוו קא אזלי באורחא א"ל רבה לרב יוסף תהא שביתתנו תותי דיקלא דסביל אחוה ואמרי לה תותי דיקלא דפריק מריה מכרגא
3 Others say: Raba<span class="x" onmousemove="('comment',' MS.M., Rabbah,');"><sup>1</sup></span> replied: [The meaning is that] he would be overtaken by dusk if he walked slowly but by running he could well reach the root. Rabbah and R'Joseph were once under way<span class="x" onmousemove="('comment',' On the Sabbath eve near dusk.');"><sup>8</sup></span> when the former said to the latter, 'Let our Sabbath base be under the palm-tree that is supporting another tree,'<span class="x" onmousemove="('comment',' Lit., 'her brother'.');"><sup>9</sup></span>
ד (ידע ליה מר) א"ל לא ידענא ליה אמר ליה סמוך עלי דתניא ר' יוסי אומר אם היו שנים אחד מכיר ואחד שאינו מכיר זה שאינו מכיר מוסר שביתתו למכיר זה שמכיר אומר תהא שביתתנו במקום פלוני
4 or, as others read: 'under the palm-tree that releases it owner<span class="x" onmousemove="('comment',' By the abundance of its fruit and the proceeds derived from their sale.');"><sup>10</sup></span> from the burden of taxes'.<span class="x" onmousemove="('comment',' Cur. edd. insert in parentheses, 'Does the Master know it?'');"><sup>11</sup></span> 'I do not know it', the other replied.' Rely then on me', the first said: it was taught: R'Jose ruled: If two were [travelling together] one of whom knew [of a well defined place] and the other did not know of it, the latter transfers his right to a choice of place to the former who then declare 'Let our Sabbath base be in such and such a place'.<span class="x" onmousemove="('comment',' Tosef. 'Er. III. Cf. supra 50b and notes.');"><sup>12</sup></span>
ה ולא היא לא תנא ליה כר' יוסי אלא כי היכי דליקבל לה מיניה משום דר' יוסי נימוקו עמו:
5 This,<span class="x" onmousemove="('comment',' Rabbah's statement that the ruling he cited was R. Jose's.');"><sup>13</sup></span> however, was not exactly correct. He attributed the teaching to<span class="x" onmousemove="('comment',' Lit., 'he taught to him as'.');"><sup>14</sup></span> R'Jose with the sole object that the latter should accept it from him since R'Jose was known to have sound reasons for his rulings.<span class="x" onmousemove="('comment',' Lit., 'his depth is with him'. In the Tosef., however, as we have it, the ruling is explicitly attributed to R. Jose.');"><sup>15</sup></span>
ו אם אינו מכיר או שאינו בקי וכו':
6 IF HE DOES NOT KNOW OF ANY TREE OR WALL, OR IF HE IS NOT FAMILIAR etc. Where in Scripture are these TWO THOUSAND CUBITS prescribed? - It was taught: Abide ye every man in its place<span class="x" onmousemove="('comment',' Ex. XVI, 29.');"><sup>16</sup></span> refers to the four cubits;<span class="x" onmousemove="('comment',' Which every man is allowed as his resting place for the Sabbath.');"><sup>17</sup></span> let no man go out of his place<span class="x" onmousemove="('comment',' Ex. XVI, 29.');"><sup>16</sup></span> refers to the two thousand cubits.<span class="x" onmousemove="('comment',' Allowed in all directions from a man's resting place.');"><sup>18</sup></span>
ז הני אלפים אמה היכן כתיבן דתניא (שמות טז, כט) שבו איש תחתיו אלו ארבע אמות אל יצא איש ממקומו אלו אלפים אמה
7 Whence<span class="x" onmousemove="('comment',' Sillce the text explicitly mentions neither four, nor two thousand cubits.');"><sup>19</sup></span> do we derive this? - R'Hisda replied: We deduce place<span class="x" onmousemove="('comment',' That was mentioned in connection with the Sabbath (Ex. XVI, 29) .');"><sup>20</sup></span> from place,<span class="x" onmousemove="('comment',' Mentioned in Ex. XXI, 13: I will appoint thee a place whither he may flee.');"><sup>21</sup></span> place<span class="x" onmousemove="('comment',' Mentioned in Ex. XXI, 13: I will appoint thee a place whither he may flee.');"><sup>21</sup></span>
ח מנא לן אמר רב חסדא למדנו מקום ממקום ומקום מניסה וניסה מניסה וניסה מגבול וגבול מגבול וגבול מחוץ וחוץ מחוץ דכתיב (במדבר לה, ה) ומדותם מחוץ לעיר את פאת קדמה אלפים באמה וגו'
8 from flight,<span class="x" onmousemove="('comment',' 'He may flee' occurring in the same verse (cf. prev. n.) .');"><sup>22</sup></span> flight<span class="x" onmousemove="('comment',' 'He may flee' occurring in the same verse (cf. prev. n.) .');"><sup>22</sup></span> from flight,<span class="x" onmousemove="('comment',' 'Fleeth' in the verse: Beyond the border of his city of refuge, whither he fleeth (Num. XXXV, 26) .');"><sup>23</sup></span> flight<span class="x" onmousemove="('comment',' 'Fleeth' in the verse: Beyond the border of his city of refuge, whither he fleeth (Num. XXXV, 26) .');"><sup>23</sup></span>
ט ונילף (במדבר לה, ד) מקיר העיר וחוצה אלף אמה דנין חוץ מחוץ ואין דנין חוץ מחוצה
9 from border,<span class="x" onmousemove="('comment',' In the same verse just cited.');"><sup>24</sup></span> border<span class="x" onmousemove="('comment',' In the same verse just cited.');"><sup>24</sup></span> from border,<span class="x" onmousemove="('comment',' Without the border (ibid. 27) .');"><sup>25</sup></span> border<span class="x" onmousemove="('comment',' Without the border (ibid. 27) .');"><sup>25</sup></span>
י ומאי נפקא מינה הא תנא דבי רבי ישמעאל (ויקרא יד, לט) ושב הכהן (ויקרא יד, מד) ובא הכהן זו היא שיבה זו היא ביאה
10 from without<span class="x" onmousemove="('comment',' The first word in the last citation (v. prev. n.) .');"><sup>26</sup></span> and without<span class="x" onmousemove="('comment',' The first word in the last citation (v. prev. n.) .');"><sup>26</sup></span> from without, since it is written: And ye shall measure without the city for the east side two thousand cubits etc.<span class="x" onmousemove="('comment',' Num. XXXV, 5. As the last cited verse which explicitly mentions 'two thousand cubits' contains the expression 'without', it is compared with the expression of 'without' in Num. XXXV, 27 and since that 'without' occurs in the same verse as 'border' the two also are compared. 'Border' again is compared with 'border' in Num. XXXV, 26 which in turn is compared with 'flight' (fleeth) that occurs in the same verse. This last expression is compared with 'fight' (flee) in Ex. XXI, 13 which is compared with 'place' that occurs in the same verse. 'Place' having been compared with 'place' in the precept of the Sabbath the limit of 'two thousand cubits' mentioned at the other end of the chain of comparisons is applied to the first end also.');"><sup>27</sup></span> But why should we not deduce it<span class="x" onmousemove="('comment',' The permitted distance. vmuj .uj');"><sup>28</sup></span>
יא הני מילי היכא דליכא מידי דדמי ליה אבל היכא דאיכא מידי דדמי ליה מדמי ליה ילפינן:
11 from the verse: From the wall of the city and outward<span class="x" onmousemove="('comment',' similar in meaning and form to ('without') .');"><sup>29</sup></span> a thousand cubits?<span class="x" onmousemove="('comment',' And the permitted distance should accordingly be no more than one thousand cubits.');"><sup>30</sup></span> The expression, 'without' is deduced from 'without' but not from 'outward'. What material difference, however, is there between the two expressions?
יב אלפים אמה עגולות: ורבי חנינא בן אנטיגנוס מה נפשך אי אית ליה ג"ש פיאות כתיבן אי לית ליה גזירה שוה אלפים אמה מנא ליה
12 Did not the School of R'Ishmael in fact teach: [With reference to the expressions,] The priest shall return<span class="x" onmousemove="('comment',' Lev. XIV, 39.');"><sup>31</sup></span> and The priest shall come,<span class="x" onmousemove="('comment',' Ibid. 44.');"><sup>32</sup></span> 'returning' and 'coming' mean the same thing?<span class="x" onmousemove="('comment',' For purposes of inference, v. Hor., Sonc. ed., p. 57, n. 11. Now if a comparison may be drawn between expressions that resemble each other in their general significance alone, why should not a comparison also be drawn between expressions that differ from each other so slightly as .uj vmuj those of and ?');"><sup>33</sup></span> - Such a comparison<span class="x" onmousemove="('comment',' Between a word the meaning of which is to be deduced and one from which deduction is made.');"><sup>34</sup></span>
יג לעולם אית ליה גזירה שוה ושאני הכא דאמר קרא (במדבר לה, ה) זה יהיה להם מגרשי הערים לזה אתה נותן פיאות ואי אתה נותן פיאות לשובתי שבת
13 is made only<span class="x" onmousemove="('comment',' Lit., 'these words'.');"><sup>35</sup></span> where no like expression<span class="x" onmousemove="('comment',' Exactly like the one that is to be deduced.');"><sup>36</sup></span> is available, but where one exactly like it is available deduction is made only from the one which is exactly like it. A RADIUS OF TWO THOUSAND CUBITS.
יד ורבנן תני רב חנניה אומר כזה יהו כל שובתי שבת
14 As to R'HANINA B. ANTIGONUS what possible justification is there for his view?<span class="x" onmousemove="('comment',' Lit., 'whatever is your desire'.');"><sup>37</sup></span> If he upholds the word analogy<span class="x" onmousemove="('comment',' Between the expressions in the various texts cited supra in support of the prescribed two thousand cubits for the Sabbath limit.');"><sup>38</sup></span> [the objection could be raised:] Does not Scripture<span class="x" onmousemove="('comment',' In Num. XXXV, 5.');"><sup>39</sup></span> speak of 'sides'?<span class="x" onmousemove="('comment',' Lit., 'sides are written'. A 'side' could not apply to a circle.');"><sup>40</sup></span>
טו א"ר אחא בר יעקב המעביר ד"א ברה"ר אינו חייב עד שמעביר הן ואלכסונן
15 If, however, he does not uphold the word analogy<span class="x" onmousemove="('comment',' Between the expressions in the various texts cited supra in support of the prescribed two thousand cubits for the Sabbath limit.');"><sup>38</sup></span> [the difficulty would arise:] Whence does he [deduce that a Sabbath limit is] two thousand cubits? - He does in fact uphold the word analogy, but<span class="x" onmousemove="('comment',' In reply to the objection from the expression of 'sides' (cf. prev. n.) .');"><sup>41</sup></span> here<span class="x" onmousemove="('comment',' In measuring a Sabbath limit.');"><sup>42</sup></span> the case is different<span class="x" onmousemove="('comment',' From other cases where 'side' is used.');"><sup>43</sup></span>
טז א"ר פפא בדיק לן רבא עמוד ברשות הרבים גבוה י' ורוחב ד' צריך הן ואלכסונן או לא ואמרינן ליה לאו היינו דרב חנניה דתניא רב חנניה אומר כזה יהו כל שובתי שבת:
16 since Scripture said: This shall be to them the open land about the cities<span class="x" onmousemove="('comment',' Num. XXXV, 5.');"><sup>44</sup></span> which implies: In this case only<span class="x" onmousemove="('comment',' That of the open land for the Levites.');"><sup>45</sup></span> sides must be allowed<span class="x" onmousemove="('comment',' Sc. they must be given the benefit of the corners also.');"><sup>46</sup></span> but not in that of those who observe the Sabbath rest.<span class="x" onmousemove="('comment',' The latter are allowed only a radius of the prescribed distances.');"><sup>47</sup></span>
יז וזה הוא שאמרו העני מערב ברגליו אמר ר' מאיר אנו אין לנו אלא עני וכו':
17 And the Rabbis?<span class="x" onmousemove="('comment',' How, In view of this explanation, can they maintain that THE DISTANCES ARE TO BE SQUARED?');"><sup>48</sup></span> - They uphold<span class="x" onmousemove="('comment',' Cf. the reading of MS.M. Cur. edd. 'one learned R. Hanania said'.');"><sup>49</sup></span> the interpretation which R'Hanina advanced: Like this measurement<span class="x" onmousemove="('comment',' The one for the land of the Levites (Num. XXXV, 5) .');"><sup>50</sup></span> shall be that of all who observe the Sabbath rest.<span class="x" onmousemove="('comment',' As the former had the benefit of the corners so must the latter.');"><sup>51</sup></span>
יח אמר רב נחמן מחלוקת במקומי דר"מ סבר עיקר עירוב בפת
18 R'Aha B'Jacob ruled: A man who carries an object<span class="x" onmousemove="('comment',' On the Sabbath.');"><sup>52</sup></span> along four cubits in a public domain incurs no guilt unless he carries It a distance equal to the diagonal of their square.<span class="x" onmousemove="('comment',' Lit., 'they and their diagonal', i.e., the man is given the benefit of the corners, in agreement with the view of the Rabbis as explained by R. Hanina.');"><sup>53</sup></span> R'Papa related: Raba tested us [with the following question] 'With regard to a pillar in a public domain ten handbreadths high and four handbreadths wide, is it necessary<span class="x" onmousemove="('comment',' In order that it may be regarded as a private domain, v. supra 33b.');"><sup>54</sup></span> that its width shall be equal to the diagonal of four cubits square, or is this unnecessary'? And we replied: 'Is not this case identical with that o R'Hanina who learned:<span class="x" onmousemove="('comment',' So MS.M. Cur. edd. 'Hanania, because it was taught: R. Hanania said'.');"><sup>55</sup></span> Like this measurement<span class="x" onmousemove="('comment',' The one for the land of the Levites (Num. XXXV, 5) . vzf');"><sup>56</sup></span> shall be that of all who observe the Sabbath rest'.<span class="x" onmousemove="('comment',' on the various interpretations of this ruling cf. Tosaf. s.v. a.l.');"><sup>57</sup></span> THIS IT IS OF WHICH THE RABBIS HAVE SAID: A POOR MAN MAY MAKE HIS 'ERUB WITH HIS FEET. R'MEIR SAID: WE CAN APPLY THIS LAW TO A POOR MAN ONLY etc. R'Nahman said: They<span class="x" onmousemove="('comment',' R. Meir and R. Judah.');"><sup>58</sup></span> differ only where [the expression used was] 'In my place',<span class="x" onmousemove="('comment',' Sc. if the man appointed as his Sabbath base the place where he stood at the time. Only in such a case does R. Judah allow a rich man the same privilege as to a poor mall.');"><sup>59</sup></span> since R'Meir holds that the essence of an 'erub is bread
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