Eruvin 104

כמאן כרב יוסף ואליבא דר' יוסי בר יהודה

In agreement with whose view did he act?<span class="x" onmousemove="('comment',' When, by walking the distance of four thousand cubits to his home, he recognized the validity of the acquisition of a Sabbath base between the two Sabbath limits on the sole ground that he had set out on the journey, though he made no explicit declaration.');">¹</span> Was it in agreement with that of R'Joseph according to R'Jose son of R'Judah?<span class="x" onmousemove="('comment',' CF. Supra n. 2; but is it likely that he would act on a ruling of R. Joseph contrary to that of Rabbah whose rulings against those of R. Joseph are (with only three exceptions) the accepted law?');">²</span>

לא כרבה ואליבא דר' יהודה:

No;<span class="x" onmousemove="('comment',' In addition to having started on his journey he also made an explicit declaration of his desire to acquire the Sabbath base in question.');">³</span> in agreement with Rabbah according to R'Judah.<span class="x" onmousemove="('comment',' Who requires both a declaration and the setting out on the journey. This, of course, is also in agreement with R. Joseph according to R. Judah, but Rabbah is mentioned in preference (cf. prev. n.) .');">⁴</span>

ר"מ אומר כל שיכול לערב כו': הא תנינא חדא זימנא ספק ר"מ ורבי יהודה אומרים הרי זה חמר גמל

R'MEIR RULED: WHOSOEVER IS ABLE TO PREPARE AN 'ERUB etc. Have we not already learnt this<span class="x" onmousemove="('comment',' That where an uncertainty exists as to which place had bee acquired as his Sabbath base, the man concerned is, in the opinion of R. Meir, in the position of an ass-driver and a camel-driver.');">⁵</span> once: If this is doubtful, the man, said R'Meir and R'Judah, [is in the position of both] an ass-driver and a camel-driver?<span class="x" onmousemove="('comment',' Mishnah, supra 35a q.v. notes, from which it is evident that on account of an uncertainty the man, in the view of R. Meir, is to be placed in the position of an ass-driver and a camel-driver. Is not then the ruling in our Mishnah, which could have been deduced From the Mishnah, superfluous?');">⁶</span>

אמר רב ששת לא תימא טעמא דר"מ ספק עירב ספק לא עירב הוא דהוי חמר גמל אבל ודאי לא עירב לא הוי חמר גמל

- R'Shesheth replied: Do not say that R'Meir's view is that only where it is doubtful whether a man had a valid 'erub or not is he in the position of an ass-driver and a camel-driver and that where it is certain that he prepared no 'erub he is not in such a position; but rather even where it is certain that he prepared no 'erub he is in the position of an ass-driver and camel-driver; for here, surely, it is a cas where It is certain that the man had prepared no 'erub and yet he is put in the position of an ass-driver and a camel-driver. <big><b>MISHNAH: </b></big>HE WHO WENT OUT BEYOND HIS SABBATH LIMIT<span class="x" onmousemove="('comment',' Intentionally and on no religious errand.');">⁷</span>

אלא אפילו ודאי לא עירב הוי חמר גמל דהא הכא ודאי לא עירב וקא הוי חמר גמל:

EVEN ONLY A DISTANCE OF ONE CUBIT MUST NOT RE-ENTER'R'ELIEZER RULED: [IF A MAN WALKED] TWO CUBITS BEYOND HIS SABBATH LIMIT HE MAY RE-ENTER,<span class="x" onmousemove="('comment',' R. Eliezer being of the opinion (cf. supra 45a ad fill.) that the Four cubits allowed each person for his Sabbath base are to be measured with 'him in the middle', i.e.,two cubits only in either direction.');">⁸</span> [AND IF HE WALKED] THREE CUBITS HE MAY NOT RE-ENTER.<span class="x" onmousemove="('comment',' Since (cf. prev. n.) he is cut off from his Sabbath limit by the intervening space of one cubit which he must not enter.');">⁹</span>

<big><strong>מתני׳</strong></big> מי שיצא חוץ לתחום אפילו אמה אחת לא יכנס ר"א אומר שתים יכנס שלש לא יכנס:

<big><b>GEMARA: </b></big>R'Hanina ruled: If a man had one foot within his Sabbath limit and his other foot without that Sabbath limit, he may not re-enter, for it is written in Scripture: If thou turn away thy foot from the sabbath,<span class="x" onmousemove="('comment',' Isa. LVIII, 13. lkdr');">¹⁰</span> the written form being 'thy foot'.<span class="x" onmousemove="('comment',' Sing.');">¹¹</span>

<big><strong>גמ׳</strong></big> א"ר חנינא רגלו אחת בתוך התחום ורגלו אחת חוץ לתחום לא יכנס דכתיב (ישעיהו נח, יג) אם תשיב משבת רגלך רגלך כתיב

But was It not taught: If a man had one foot within his Sabbath limit and his other foot without, he may re-enter? - This represents the view of 'Others'.<span class="x" onmousemove="('comment',' Sc. R. Meir who is Frequently referred to by this name (cf. Hor. 13b) .');">¹²</span> For it was taught: Others maintain that a man is deemed to be<span class="x" onmousemove="('comment',' Lit., 'is tossed'.');">¹³</span>

והתניא רגלו אחת בתוך התחום ורגלו אחת חוץ לתחום יכנס הא מני אחרים היא דתניא אחרים אומרים למקום שרובו הוא נזקר

where the greater part of his body is.<span class="x" onmousemove="('comment',' As the man had only one Foot without the limit the greater part of his body would usually still be without the limit. Hence the ruling that he may re-enter.');">¹⁴</span> Some there are who read: R'Hanina ruled: If a man had one foot within his Sabbath limit and his other foot without, he may re-enter, for it is written in Scripture: If thou turn away thy foot from Sabbath<span class="x" onmousemove="('comment',' Isa. LVIII, 13. lhkdr lkdr lkdr');">¹⁵</span>

איכא דאמרי אמר ר' חנינא רגלו אחת בתוך התחום ורגלו אחת חוץ לתחום יכנס דכתיב אם תשיב משבת רגלך רגליך קרינן

which is read as 'thy feet'.<span class="x" onmousemove="('comment',' dual. The pausal form (from) may have suggested the dual idea. M.T. draws no distinction between the kere and the lhkdr kethib of this word but some MSS. actually have as the kethib.');">¹⁶</span> But was it not taught: He may not re-enter? - He<span class="x" onmousemove="('comment',' R. Hanina.');">¹⁷</span>

והתניא לא יכנס הוא דאמר כאחרים דתניא למקום שרובו הוא נזקר:

maintains the same view as 'Others', it having been taught: A man is deemed to be where the greater part of his body is. R'ELIEZER RULED: [IF A MAN WALKED) ] TWO CUBITS BEYOND HIS SABBATH LIMIT HE MAY RE-ENTER [AND IF HE WALKED] THREE CUBITS HE MAY NOT RE-ENTER'But was it not taught: R'Eliezer ruled: If he walked one cubit beyond his Sabbath limit he may re-enter and if two cubits he may not reenter? - This is no difficulty, since the former<span class="x" onmousemove="('comment',' Our Mishnah in which R. Eliezer arrived re-entry from the second cubit.');">¹⁸</span>

ר"א אומר שתים יכנס שלש לא יכנס: והתניא ר"א אומר אחת יכנס שתים לא יכנס לא קשיא הא דעקר חדא וקם אתרתי הא דעקר תרתי וקם אתלת

refers to a person who left the first cubit but was still within the second,<span class="x" onmousemove="('comment',' 'TWO CUBITS' implying that the man walked to within two cubits which he has not completely traversed.');">¹⁹</span> while the latter refers to one who left the second and was within the third.<span class="x" onmousemove="('comment',' 'Two cubits' in the Baraitha having the meaning that the man walked across the two cubits and was thus already within the third one.');">²⁰</span>

והתניא ר"א אומר אפילו אמה אחת לא יכנס כי תניא ההיא למודד דתנן ולמודד שאמרו נותנין לו אלפים אמה אפילו סוף מדתו כלה במערה:

But was it not taught: R - Eliezer ruled: Even if he was one cubit beyond his Sabbath limit he may not re-enter? - This was taught concerning a measurer,<span class="x" onmousemove="('comment',' Sc. a person who, having been overtaken by dusk on the Sabbath eve, declared the place where he stood to be his Sabbath base, and who in consequence is entitled to measure with his foot two thousand moderate steps in the direction he desires to proceed. Should the two thousand Steps, plus the four cubits to which every person is entitled as his Sabbath base, terminate even a single cubit distance from his town he may not enter it.');">²¹</span> for we have in fact learnt: And to the measurer of whom the Rabbis have spoken a distance of two thousand cubits only is allowed<span class="x" onmousemove="('comment',' In addition to the four cubits he is allowed as his Sabbath base.');">²²</span>

<big><strong>מתני׳</strong></big> מי שהחשיך חוץ לתחום אפילו אמה אחת לא יכנס ר"ש אומר אפילו חמש עשרה אמות יכנס שאין המשוחות ממצין את המדות מפני הטועין:

even if the end of his permitted measure terminated within a cave.<span class="x" onmousemove="('comment',' Which is a confined place; and much more so if it terminated in an open area.');">²³</span> <big><b>MISHNAH: </b></big>IF A MAN<span class="x" onmousemove="('comment',' On his journey home on a Sabbath eve.');">²⁴</span>

<big><strong>גמ׳</strong></big> תנא מפני טועי המדה:

WAS OVERTAKEN BY DUSK WHEN ONLY ONE CUBIT OUTSIDE THE SABBATH LIMIT,<span class="x" onmousemove="('comment',' Of his home town,');">²⁵</span> HE MAY NOT ENTER IT.

<br><br><big><strong>הדרן עלך מי שהוציוהו</strong></big><br><br>

R'SIMEON RULED: EVEN IF HE WAS FIFTEEN CUBITS AWAY<span class="x" onmousemove="('comment',' From the Sabbath limit,');">²⁶</span> HE MAY ENTER SINCE THE SURVEYORS<span class="x" onmousemove="('comment',' Of Sabbath limits around towns.');">²⁷</span>

מתני׳ <big><strong>כיצד</strong></big> מעברין את הערים בית נכנס בית יוצא פגום נכנס פגום יוצא היו שם גדודיות גבוהות עשרה טפחים

DO NOT MEASURE EXACTLY<span class="x" onmousemove="('comment',' But allow a margin of some fifteen cubits within the two thousand.');">²⁸</span> ON ACCOUNT OF THOSE WHO ERR.<span class="x" onmousemove="('comment',' Sc. people who might overlook the boundary mark and, in the absence of the margin, would trespass on forbidden ground. Aliter: The surveyors themselves err in their measurements, because what they reckon as two thousand cubits is really only one thousand nine hundred and eighty-five. This is arrived at as follows: Since Sabbath limits are measured by a rope that was fifty cubits in length (cf. infra 59b) a Sabbath limit would equal in length 2000/50 = 40 ropes. As the rope was held by two men, one at either end covering in his grip a portion of the rope to the extent of one hand breadth and half a finger, each rope length actually represented 50-2 handbreadths and one finger. In 40 rope lengths the deficit amounted to 2 X 40 = 80 handbreadths plus 40 X 1 = 40 fingers. Four fingers being equal to one handbreadth and six handbreadths to one cubit, the total deficit amounted to 80 + 40/4 = 90 handbreadths 90/60 = 15 cubits (Rashi) .');">²⁹</span> <big><b>GEMARA: </b></big>It was taught:<span class="x" onmousemove="('comment',' In explanation of the statement ON ACCOUNT OF THOSE WHO ERR.');">³⁰</span> On account of those who err in their measures.<span class="x" onmousemove="('comment',' Cf. supra n. 5.');">³¹</span> <big><b>MISHNAH: </b></big>HOW<span class="x" onmousemove="('comment',' In computing Sabbath limits. ihrcgn');">³²</span> ARE THE SABBATH BOUNDARIES TO TOWNS EXTENDED?<span class="x" onmousemove="('comment',' , the term is discussed infra.');">³³</span> IF<span class="x" onmousemove="('comment',' In a town that had no wall around it.');">³⁴</span> ONE HOUSE<span class="x" onmousemove="('comment',' On the confines of the town.');">³⁵</span> RECEDES<span class="x" onmousemove="('comment',' From the row of houses in which it is situated.');">³⁶</span> AND ANOTHER PROJECTS,<span class="x" onmousemove="('comment',' From the row of houses in which it is situated.');">³⁶</span> IF<span class="x" onmousemove="('comment',' Where a town is surrounded by a wall.');">³⁷</span> ONE TURRET [OF THE WALL] RECEDES AND ANOTHER PROJECTS, IF THERE WERE<span class="x" onmousemove="('comment',' On the confines of the town.');">³⁵</span> RUINS TEN HANDBREADTHS HIGH,<span class="x" onmousemove="('comment',' One of a lesser height is regarded as part of the ground and is not taken into consideration.');">³⁸</span>