Eruvin 110

נותנין קרפף לעיר דברי רבי מאיר וחכמים אומרים לא אמרו קרפף אלא בין שתי עיירות

A karpaf is allowed for every town;<span class="x" onmousemove="('comment',' Its Sabbath limit being measured from the outward boundary of that karpaf.');">¹</span> so R'Meir, but the Sages ruled: A karpaf was allowed only<span class="x" onmousemove="('comment',' Lit., 'they (sc. the Rabbis who originally instituted the law of karpaf) said only'.');">²</span>

ואיתמר רב הונא אמר קרפף לזו וקרפף לזו וחייא בר רב אמר אין נותנין אלא קרפף אחד לשניהם

between two towns,<span class="x" onmousemove="('comment',' That were adjacent to one another and that, on account of the karpafs, joined to form one town (cf. supra, p. 387, n. 13 and the discussion infra 57bf) .');">³</span> and in connect ion with this it was stated: R'Huna laid down: A karpaf is allowed for each town, while R'Hiyya B'Rab held: Only one karpaf is allowed for both towns?<span class="x" onmousemove="('comment',' As two sections of one town could not in this respect be subject to greater restrictions than two independent towns that are adjacent to one another, what need was there for R. Huna's ruling in respect of one town that was only severed in two on account of a breach?');">⁴</span>

צריכא דאי אשמעינן הכא משום דהוה ליה צד היתר מעיקרא אבל התם אימא לא

- Both rulings were required. For if we had been informed only of the ruling here,<span class="x" onmousemove="('comment',' A town severed by a breach in two.');">⁵</span>

ואי אשמעינן התם משום דדחיקא תשמישתייהו אבל הכא דלא דחיקא תשמישתייהו אימא לא צריכא

it might have been presumed [to apply to this case only] because originally<span class="x" onmousemove="('comment',' Before the breach was made.');">⁶</span> all the town was a permitted domain,<span class="x" onmousemove="('comment',' Lit., 'it had a side of permissibility'.');">⁷</span>

וכמה הוי בין יתר לקשת רבה בר רב הונא אמר אלפים אמה רבא בריה דרבה בר רב הונא אמר אפילו יתר מאלפים אמה

but not to the case there.<span class="x" onmousemove="('comment',' That of two towns that were never before combined to form one permitted domain.');">⁸</span> And if we had been informed of the ruling there only, it might have been presumed [to apply to that case alone] because [one karpaf is] too cramped for the use of two towns, but not here<span class="x" onmousemove="('comment',' A town severed by a breach in two.');">⁹</span>

אמר אביי כוותיה דרבא בריה דרבה בר רב הונא מסתברא דאי בעי הדר אתי דרך בתים:

where the space of one karpaf would not be too cramped.<span class="x" onmousemove="('comment',' Since originally, when the area of the gap was occupied by houses, the inhabitants in either section did not have the use of even one karpaf.');">¹⁰</span> Hence both rulings were required.

היו שם גדודיות גבוהות עשרה טפחים כו': מאי גדודיות אמר רב יהודה שלש מחיצות שאין עליהן תקרה

And<span class="x" onmousemove="('comment',' Where the distance between the two ends of the bow is less than four thousand cubits, in which case it was laid down supra that the Sabbath limit is measured from an imaginary line joining the two ends.');">¹¹</span> what perpendicular distance is allowed between the [middle of the imaginary] bow-string and the arch? -Rabbah son of R'Huna<span class="x" onmousemove="('comment',' Bomb. ed. omits 'Rabbah b.'');">¹²</span>

איבעיא להו שתי מחיצות ויש עליהן תקרה מהו ת"ש אלו שמתעברין עמה נפש שיש בה ארבע אמות על ארבע אמות והגשר והקבר שיש בהן בית דירה ובית הכנסת שיש בה בית דירה לחזן ובית עבודת כוכבים שיש בה בית דירה לכומרים והאורוות והאוצרות שבשדות ויש בהן בית דירה והבורגנין שבתוכה והבית שבים הרי אלו מתעברין עמה

replied: One of two thousand cubits.<span class="x" onmousemove="('comment',' There must be no more than a Sabbath limit between any of the houses in the arch and the imaginary bow-string.');">¹³</span> Raba the son of Rabbah son of R'Huna replied: Even one greater than two thousand cubits.

ואלו שאין מתעברין עמה נפש שנפרצה משתי רוחותיה אילך ואילך והגשר והקבר שאין להן בית דירה ובית הכנסת שאין לה בית דירה לחזן ובית עבודת כוכבים שאין לה בית דירה לכומרים והאורוות והאוצרות שבשדות שאין להן בית דירה ובור ושיח ומערה וגדר ושובך שבתוכה והבית שבספינה אין אלו מתעברין עמה

Said Abaye: Logical reasoning is in agreement with Raba the son of Rabbah son of R'Huna, since<span class="x" onmousemove="('comment',' However great the perpendicular distance between the imaginary bow-string and the arch.');">¹⁴</span> any person can, if he wishes, go around<span class="x" onmousemove="('comment',' To the ends of the arch.');">¹⁵</span>

קתני מיהת נפש שנפרצה משתי רוחותיה אילך ואילך מאי לאו דאיכא תקרה לא דליכא תקרה

by way of the houses.<span class="x" onmousemove="('comment',' Without touching the empty space between the cord and the arch. As in this manner it is possible for any townsman to pass from one end of the bow-shaped town to the other end and then to proceed also along the imaginary cord that joins these ends, the entire area enclosed by the arc and cord is deemed to be occupied by houses and courtyards.');">¹⁶</span> IF THERE WERE RUINS TEN HANDBREADTHS HIGH etc. What is meant by RUINS? - Rab Judah replied: Three walls without a roof on them.<span class="x" onmousemove="('comment',' If there was a roof on them they would be regarded as a house and would in any case be included in the town boundary in accordance with a previous ruling in our MISHNAH:');">¹⁷</span>

בית שבים למאי חזי אמר רב פפא בית שעשוי לפנות בו כלים שבספינה

The question was raised: What is the ruling in the case of two walls upon which there was a roof? Come and hear: The following are included in the Sabbath boundary of a town.

ומערה אין מתעברת עמה והתני רבי חייא מערה מתעברת עמה אמר אביי כשיש בנין על פיה

A sepulchral monument of the size of four cubits by four,<span class="x" onmousemove="('comment',' Such a monument is usually provided with a dwelling-chamber for its watchman. It has, therefore, the status of a dwelling-house even though no one lives in it. izj');">¹⁸</span> a bridge or a cemetery that contains a dwelling chamber, a synagogue that has a dwelling-house for the hazan,<span class="x" onmousemove="('comment',' 'beadle', 'sexton', 'superintendent'. In modern Hebrew, 'synagogue reader', 'precentor'. ohrnuf');">¹⁹</span>

ותיפוק ליה משום בנין גופיה לא צריכא להשלים

a heathen temple that contains a dwelling-house for its priests,<span class="x" onmousemove="('comment',' Or 'attendants', .');">²⁰</span> horse-stalls or storehouses In open fields, to which dwelling-chambers are attached, watchmen's huts in a field, and a house on a sea island.<span class="x" onmousemove="('comment',' Within seventy and two thirds cubits from the town.');">²¹</span>

אמר רב הונא יושבי צריפין אין מודדין להן אלא מפתח בתיהן

All these are included in the Sabbath boundary of a town. The following, however, are not included in it: A sepulchral monument that was broken on two sides, the gap extending from one end to the other, a bridge or a cemetery that contains no dwelling-chamber, a synagogue that had no dwelling-house for the hazan, a heathen temple that contained no dwelling-house for its priests,<span class="x" onmousemove="('comment',' Or 'attendants', .');">²⁰</span>

מתיב רב חסדא (במדבר לג, מט) ויחנו על הירדן מבית הישימות ואמר רבה בר בר חנה אמר רבי יוחנן לדידי חזי לי ההוא אתרא והוי תלתא פרסי על תלתא פרסי

horse-stalls or storehouses in open fields, to which dwelling chambers are not attached, a pit, a ditch, a cave, a wall or a dove-cote in a field, and a house in a ship.<span class="x" onmousemove="('comment',' That was not stationary, but moved sometimes within and sometimes without seventy and two thirds cubits from the town.');">²²</span> All these are not included in the Sabbath boundary of a town.<span class="x" onmousemove="('comment',' Tosef. 'Er. IV.');">²³</span>

ותניא כשהן נפנין אין נפנין לא לפניהם ולא לצדיהן אלא לאחריהן

At all events It was here taught: 'A sepulchral monument that was broken on two sides, the gap extending from one end to the other'. Does not this refer to a case where there was a roof on top?<span class="x" onmousemove="('comment',' Which allows that two walls with a roof on top are not regarded as a 'ruin' that is included in the Sabbath boundary of a town.');">²⁴</span>

אמר ליה רבא דגלי מדבר קאמרת כיון דכתיב בהו (במדבר ט, כ) על פי ה' יחנו ועל פי ה' יסעו כמאן דקביע להו דמי

- No, it may be a case where there was no roof on top. Of what use is a 'house on a sea island'? - R'Papa replied: The reference here is to a house into which a ship's tackle is moved.

אמר רב חיננא בר רב כהנא אמר רב אשי אם יש שם שלש חצירות של שני בתים הוקבעו

But is not a 'cave' included in the Sabbath boundary of a town? Did not R'Hiyya in fact teach: A cave is included in the Sabbath boundary of a town? - Abaye replied: He referred to a cave at the entrance of which was a built structure.

אמר רב יהודה אמר רב יושבי צריפין והולכי מדברות חייהן אינן חיים ונשיהן ובניהן אינן שלהן

Might not then its inclusion be inferred solely on the ground of the structure? - The ruling<span class="x" onmousemove="('comment',' Of R. Hiyya.');">²⁵</span> was required only in a case where the cave supplemented the prescribed size.<span class="x" onmousemove="('comment',' Of four cubits by four. In the absence of such a ruling it might have been presumed that, as the structure was less than the minimum size prescribed, neither it nor the cave may be included in the Sabbath boundary of the town. ihphrm');">²⁶</span>

תניא נמי הכי אליעזר איש ביריא אומר יושבי צריפין כיושבי קברים ועל בנותיהם הוא אומר (דברים כז, כא) ארור שוכב עם כל בהמה

R'Huna ruled: For those who dwell in huts<span class="x" onmousemove="('comment',' , frail cone-shaped structures of reeds or branches of trees.');">²⁷</span> the Sabbath limits are measured from the very doors of their huts.<span class="x" onmousemove="('comment',' Sc. even if a camp consisted of hundreds of such frail huts it does not assume the character of a town the residents of which may freely move within it (however large its area) and two thousand cubits beyond it in all directions. Each hut is regarded as a single unit.');">²⁸</span>

מאי טעמא עולא אמר שאין להן מרחצאות ורבי יוחנן אמר מפני שמרגישין זה לזה בטבילה

R'Hisda raised an objection: And they pitched by the Jordan, from Beth-yeshimoth,<span class="x" onmousemove="('comment',' Num. XXXIII, 49, referring to the Israelites' camp in the wilderness.');">²⁹</span> in connection with which Rabbah B'Bar Hana<span class="x" onmousemove="('comment',' Cur. edd. in parenthesis 'in the name of R. Johanan'.');">³⁰</span>

מאי בינייהו איכא בינייהו נהרא דסמיך לביתא

stated: 'I myself saw the place and it measured three parasangs by three'.<span class="x" onmousemove="('comment',' Which establishes the fact that the Israelites' camp in the wilderness occupied an area of three parasangs by three.');">³¹</span> Now was it not taught: When they attended to their needs they turned neither front nor sideways but backwards?<span class="x" onmousemove="('comment',' Sc. behind the rear of the camp. An Israelite occupying a hut or a tent in the front lines of the camp had consequently to walk for the purpose a distance of three parasangs. How since this long walk, far exceeding a Sabbath limit, was permitted, it follows that an encampment consisting of huts also assumes the character of a town. An objection against R. Huna.');">³²</span>

אמר רב הונא כל עיר שאין בה ירק אין תלמיד חכם רשאי לדור בה למימרא דירק מעליא והתניא שלשה מרבין את הזבל וכופפין את הקומה ונוטלין אחד מחמש מאות ממאור עיניו של אדם ואלו הן

- Raba answered him: You speak of the divisions in the wilderness! Since about them it is written: At the commandment of the Lord they encamped and at the commandment of the Lord they journeyed,<span class="x" onmousemove="('comment',' Hum. IX, 18. The order in M.T. is reversed: At the commandment . . journeyed . . encamped.');">³³</span> they could well be regarded as constituting a permanent settlement.<span class="x" onmousemove="('comment',' In consequence of which they were well entitled to the privileges of a town.');">³⁴</span> R'Hinena B'R'Kahana ruled in the name of R'Ashi: If among the huts there are three courtyards of two houses<span class="x" onmousemove="('comment',' Of stone or wood.');">³⁵</span> each, all the encampment assumes the characteristics of a permanent settlement.<span class="x" onmousemove="('comment',' Cf. infra 59b.');">³⁶</span> Rab Judah citing Rab remarked: Dwellers in huts and travelers in the desert lead a miserable life,<span class="x" onmousemove="('comment',' Lit., 'their life is no life'.');">³⁷</span> and their wives and children are not really their own. So it was also taught: Eliezer of Biria<span class="x" onmousemove="('comment',' [Probably identical with Bertotha in Upper Galilee, v. Aboth, Sonc. ed., p. 31 n. 4 and Horowitz, op. cit. p. 175].');">³⁸</span> remarked: Those who dwell in huts are like those who dwell in graves, and concerning their daughters Scripture says: Cursed be he that lieth with any manner of beast.<span class="x" onmousemove="('comment',' Deut. XXVII, 21.');">³⁹</span> What is the reason? Ulla explained: Because they have no bath houses;<span class="x" onmousemove="('comment',' When the men leave their homes to bathe in a distant place the women remaining behind are exposed to the temptations of the unscrupulous.');">⁴⁰</span> and R'Johanan explained: Because they [allow each other to] perceive the times of their ritual immersion.<span class="x" onmousemove="('comment',' Depraved men are thus in a position to follow the women when they leave the camp for their ritual bathing.');">⁴¹</span> What is the practical difference between them?<span class="x" onmousemove="('comment',' Ulla and R. Johanan.');">⁴²</span> - The case where a river is near the house.<span class="x" onmousemove="('comment',' Ritual immersion can well be performed in the river and the women are under no necessity to go far from their homes. The men, however, would still be leaving their homes in quest of a warm bath. Ulla's reason is, therefore, applicable in such a case also while that of R. Johanan does not apply.');">⁴³</span> R'Huna said: No scholar<span class="x" onmousemove="('comment',' Talmid hakham, v. Glos.');">⁴⁴</span> should dwell in a town where vegetables are unobtainable. This then implies that vegetables are wholesome, but was it not taught: Three kinds of food increase One s excrements, bend one's stature and take away a five hundredth part of the human eyesight, viz.