Eruvin 117

<big><strong>גמ׳</strong></big> למקום שריבה אין למקום שמיעט לא אימא אף למקום שריבה:

<big><b>GEMARA: </b></big>Is<span class="x" onmousemove="('comment',' Since the Mishnah ruled: 'THE EXTENDED LIMIT IS OBSERVED'.');">¹</span> THE EXTENDED LIMIT only observed<span class="x" onmousemove="('comment',' Lit., , 'yes'.');">²</span> but not the reduced limit?<span class="x" onmousemove="('comment',' Is this likely? If it is permitted to walk the greater distance is it possible that the lesser one should be forbidden?');">³</span>

ריבה לאחד ומיעט לאחד כו': הא תו למה לי היינו הך הכי קאמר ריבה אחד ומיעט אחד שומעין לזה שריבה

- Read: Even as far as the extended limit.<span class="x" onmousemove="('comment',' Sc. the lesser limit (cf. nn. on our Mishnah) is extended to that of the greater one.');">⁴</span> IF THERE WAS A GREATER DISTANCE FOR ONE AND A LESSER DISTANCE FOR ANOTHER etc. What need again was there for this rule? Is it not practically identical with the previous one?<span class="x" onmousemove="('comment',' IF ONE EXTENDED THE LIMIT AT ONE POINT MORE THAN AT ANOTHER.');">⁵</span>

אמר אביי ובלבד שלא ירבה יותר ממדת העיר באלכסונא:

- It is this that was meant: If one surveyor extended the limit and another reduced it, the one whose limit is the greater is to be obeyed. Abaye added: Provided the extended limit<span class="x" onmousemove="('comment',' Where it exceeded the difference between the measurements by a taut and a sagging rope.');">⁶</span> does not exceed the lesser one by more than the difference between the diagonal and a side of the town.<span class="x" onmousemove="('comment',' In such a case it is possible to assume that one surveyor erroneously measured the perpendicular from the side while the other properly tka ouenk measured diagonally (v. supra 58b) ; cf. Rashi s.v. and cf. Tosaf. s.v. a.l.');">⁷</span>

שלא אמרו חכמים את הדבר להחמיר אלא להקל: והתניא לא אמרו חכמים את הדבר להקל אלא להחמיר

SINCE THE SAGES DID NOT ENACT THE LAW IN ORDER TO ADD RESTRICTIONS BUT IN ORDER TO RELAX THEM. But was it not taught: The Sages did not enact the law in order to relax restrictions but in order to impose them? - Rabina replied. The meaning<span class="x" onmousemove="('comment',' Of the Baraitha just cited.');">⁸</span>

אמר רבינא לא להקל על דברי תורה אלא להחמיר על דברי תורה ותחומין דרבנן:

is: Not to relax restrictions in connection with Pentateuchal laws but to add restrictions to them; the laws of the Sabbath limits, however, are only Rabbinical.<span class="x" onmousemove="('comment',' Which may well be relaxed (cf. supra 36a. Sotah 30b) . Hence the statement in our MISHNAH:');">⁹</span> <big><b>MISHNAH: </b></big>IF A TOWN THAT BELONGED TO AN INDIVIDUAL WAS CONVERTED INTO ONE BELONGING TO MANY,<span class="x" onmousemove="('comment',' I.e., belonging to one individual from which all the inhabitants hold their houses in tenancy. The whole town is, therefore, treated like one huge courtyard.');">¹⁰</span> ONE 'ERUB MAY BE PROVIDED FOR ALL THE TOWN;<span class="x" onmousemove="('comment',' As was the case before it has changed its character. The entire town is treated as one large courtyard, no independent provision being required for its alleys. This, as will be explained infra, applies to a town that has no public domain sixteen cubits in width.');">¹¹</span>

<big><strong>מתני׳</strong></big> עיר של יחיד ונעשית של רבים מערבין את כולה

BUT IF A TOWN BELONGED TO MANY AND WAS CONVERTED INTO ONE BELONGING TO AN INDIVIDUAL, NO SINGLE 'ERUB MAY BE PROVIDED FOR ALL THE TOWN<span class="x" onmousemove="('comment',' Though before it changed its character one 'erub served for the whole town.');">¹²</span> UNLESS A SECTION OF IT OF THE SIZE OF THE TOWN OF HADASHAH<span class="x" onmousemove="('comment',' V. Josh. XV, 37.');">¹³</span> IN JUDEA, WHICH CONTAINS FIFTY RESIDENTS, IS EXCLUDED;<span class="x" onmousemove="('comment',' From the benefits of the general 'erub, and a separate 'erub is provided for it. This exclusion serves as a reminder of the former public character of the town and provides the necessary precaution in case the town is re-converted into one belonging to many when separate provision would have to be made for each individual alley.');">¹⁴</span>

ושל רבים ונעשית של יחיד אין מערבין את כולה אא"כ עשה חוצה לה כעיר חדשה שביהודה שיש בה חמשים דיורין דברי רבי יהודה ר"ש אומר ג' חצירות של שני בתים:

SO R'JUDAH. R'SIMEON RULED: THREE COURTYARDS EACH OF WHICH CONTAINED TWO HOUSES. <big><b>GEMARA: </b></big>How is one to imagine A TOWN THAT BELONGED TO AN INDIVIDUAL AND WAS CONVERTED INTO ONE BELONGING TO MANY? - Rab Judah replied: The residential district,<span class="x" onmousemove="('comment',' [Daskarta from the Persian " das'="district," and="" aramaic="" 'kartha'="city;" v.="" obermeyer="" p.="" 146.]');"="">¹⁵</span>

<big><strong>גמ׳</strong></big> היכי דמי עיר של יחיד ונעשית של רבים אמר רב יהודה כגון דאיסקרת' דריש גלותא

for instance, of the Exilarch. Said R'Nahman to him: What is your reason?<span class="x" onmousemove="('comment',' For instancing just the Exilarch's town.');">¹⁶</span> If it be suggested: Because many people meet at the seat of authority<span class="x" onmousemove="('comment',' Harmana, metaph. for the Exilarch's office.');">¹⁷</span>

א"ל ר"נ מ"ט אילימא משום דשכיחי גבי הרמנא מדכרי אהדדי כולהו ישראל נמי בצפרא דשבתא שכיחי גבי הדדי אלא אמר רב נחמן כגון דיסקרתא דנתזואי

they would remind each other,<span class="x" onmousemove="('comment',' Of the real character of the town and would not be likely, in consequence, to mistake the difference between a public town and a private one.');">¹⁸</span> are not all Israel [it may be objected assembled together on a Sabbath morning also?<span class="x" onmousemove="('comment',' For public worship or study.');">¹⁹</span> - Rather said R'Nahman: The private town, for instance, of Nitzwoi.<span class="x" onmousemove="('comment',' MS.M., 'Nishwor', a certain individual who owned a town; and the same law applies to any town in private ownership that was converted into one belonging to many.');">²⁰</span>

ת"ר עיר של יחיד ונעשית של רבים ורה"ר עוברת בתוכה כיצד מערבין אותה עושה לחי מכאן ולחי מכאן או קורה מכאן וקורה מכאן ונושא ונותן באמצע ואין מערבין אותה לחצאין אלא או כולה או מבוי מבוי בפני עצמו

Our Rabbis taught: If a town belonging to an individual was converted into one belonging to many, and a public domain<span class="x" onmousemove="('comment',' A road sixteen cubits wide.');">²¹</span> passed through it, how is an 'erub to be provided for it? A side post or a cross-bean, is fixed on either side<span class="x" onmousemove="('comment',' Of the public domain.');">²²</span>

היתה של רבים והרי היא של רבים

and thereby one is enabled to move things about in the space between them.<span class="x" onmousemove="('comment',' This applies only to a town that had no wall round it so that the two ends of the public domain terminated in the open country. Hence It is only in the case of a town that was originally in private ownership that the contrivances mentioned are sufficient. In the case of one that always belonged to the public such contrivances are invalid, all the town's alleys being subject to restrictions similar to those of the public domain.');">²³</span> No erub, however, may be provided for a half of it,<span class="x" onmousemove="('comment',' Since originally it constituted one domain it cannot now be broken up into two independent domains. The inhabitants of the one half (like the residents in one of the courtyards of an alley who failed to participate in the 'erub of the other courtyards that cause the entire alley to be forbidden to all) cause the entire town to be forbidden to all.');">²⁴</span> but either one erub for all of it or one 'erub for each alle separately.<span class="x" onmousemove="('comment',' The objection will be raised infra as to why (cf. prev. n.) the alleys do not cause one another to be forbidden to all.');">²⁵</span> If a town did, and still does belong to many