Eruvin 122

<big><b>GEMARA: </b></big>Rab Judah laid down in the name of Samuel: If a man spent the Sabbath in a deserted<span class="x" onmousemove="('comment',' Lit., 'ruined', 'desolate'.');">¹</span> town,<span class="x" onmousemove="('comment',' No people lived in it but its wall was intact.');">²</span> he may, according to the Rabbis, walk through the whole of it<span class="x" onmousemove="('comment',' . Since (cf. prev. n.) it was surrounded by a wall.');">³</span> and two thousand cubits beyond it.<span class="x" onmousemove="('comment',' This ruling is also applicable according to the view of R. Akiba, but the limitation 'according to the Rabbis', is due to the ruling that follows.');">⁴</span>

If, however, he deposited his 'erub in a deserted town<span class="x" onmousemove="('comment',' But did not himself spend the Sabbath in it.');">⁵</span> he is allowed no more than a distance of two thousand cubits from the place of his 'erub.<span class="x" onmousemove="('comment',' Because, in the case of the deposit of an 'erub, as explained supra, the Rabbis draw a distinction between all inhabited town and a deserted one. Only in the former case is the entire area of the town regarded as no bigger than four cubits. R. Akiba, however, (cf. supra n. 9) differs from their view and regards even an inhabited town as they do a deserted one.');">⁶</span> R'Eleazar laid down: Whether a man spent the Sabbath in a town or deposited in it his 'erub he is permitted<span class="x" onmousemove="('comment',' According to the Rabbis.');">⁷</span> to walk through the whole of it and two thousand cubits beyond.

An objection was raised: SAID R'AKIBA TO THEM, DO YOU NOT AGREE WITH ME THAT IF A MAN DEPOSITED HIS 'ERUB IN A CAVE HE MAY WALK NO FURTHER THAN TWO THOUSAND CUBITS FROM THE PLACE OF HIS 'ERUB? THEY REPLIED: WHEN IS THIS THE CASE? ONLY WHEN NO PEOPLE DWELL THEREIN from which it is obvious, is it not, that where NO PEOPLE DWELL THEREIN they agree with him?<span class="x" onmousemove="('comment',' That Only two thousand cubits are allowed. How then could R. Eleazar maintain that the Rabbis conferred the same rights whether an 'erub was put in an inhabited or in a deserted place?');">⁸</span> - By the expression.<span class="x" onmousemove="('comment',' Lit., 'what'.');">⁹</span>

NO PEOPLE DWELL THEREIN a place was meant that was unsuitable for dwelling.<span class="x" onmousemove="('comment',' Sc. one that had no walls around it.');">¹⁰</span> Come and hear: If a man spent the Sabbath in a town, even though it was as big as Antioch, [or if he spent the Sabbath] in a cave, though it was like the cave of Zedekiah the king of Judah.<span class="x" onmousemove="('comment',' Through which he attempted his escape (cf. Jer. LII, 7) and which is said to extend from Jerusalem to the plain of Jericho.');">¹¹</span> he may walk through the whole of it and two thousand cubits beyond. Now<span class="x" onmousemove="('comment',' Since 'town' and 'cave' were mentioned in the same context. ihtu');">¹²</span>

the town mentioned must be one that is in a condition similar to that of the 'cave', so that as the cave is one that is deserted<span class="x" onmousemove="('comment',' No people presumably living in such a huge subterranean cave. Aliter: No people would be allowed to live in a royal cave (cf. Rashi s.v. a.l.) .');">¹³</span> so must the town also be one that is deserted and yet<span class="x" onmousemove="('comment',' Despite its possession of walls. In the absence of walls no one would have allowed the man to walk through the whole of its area in addition to the two thousand cubits beyond it.');">¹⁴</span> it was stated that only if a man spent the Sabbath in it is the law<span class="x" onmousemove="('comment',' That in addition to the permitted Sabbath limit of two thousand cubits one may also walk through the whole of its area.');">¹⁵</span> applicable<span class="x" onmousemove="('comment',' Lit., 'yes'.');">¹⁶</span>

but not where he only deposited his 'erub in it. Now whose view could this<span class="x" onmousemove="('comment',' That the privilege (cf. supra n. 9) is restricted to the case of actual Stay in the town and does not extend to that of an 'erub deposited in it.');">¹⁷</span> represent? If it be suggested: It is th of R'Akiba, the difficulty would arise: What was the point in speaking of a deserted town when the same ruling applies also to one that is inhabited.<span class="x" onmousemove="('comment',' R. Akiba having ruled that even where a man deposited his 'erub in an inhabited town he may walk no further than two thousand cubits.');">¹⁸</span>

Consequently<span class="x" onmousemove="('comment',' Since a distinction is made between a deserted, and an inhabited town.');">¹⁹</span> it must be said to represent the view of the Rabbis.<span class="x" onmousemove="('comment',' Who accordingly agree that if an 'erub was deposited in a deserted town the privilege (cf. supra p. 430, n. 9) does not apply.');">²⁰</span> Now is not the reason for the ruling<span class="x" onmousemove="('comment',' V. p. 430, n. 9.');">²¹</span> that the man spent the Sabbath in it,<span class="x" onmousemove="('comment',' Lit., 'yes'.');">²²</span>

but if he had only deposited his 'erub in it this ruling<span class="x" onmousemove="('comment',' V. p. 430, n. 9.');">²¹</span> would not have applied?<span class="x" onmousemove="('comment',' How then could R. Eleazar maintain that according to the Rabbis no distinction is made between an inhabited town and a deserted one?');">²³</span> - Do not say that the 'town' mentioned must be one that is in a condition similar to that of the 'cave' but rather, the 'cave must be one that is in a condition similar to that of the town; so that as the town is inhabited the cave also must be one that is inhabited; and this ruling<span class="x" onmousemove="('comment',' V. Supra p. 430, n. 11.');">²⁴</span> is that of R'Akiba who laid down: HE<span class="x" onmousemove="('comment',' The man who deposited his 'erub in a certain town wherein he did not spend the Sabbath.');">²⁵</span>

IS ALLOWED TO WALK NO FURTHER THAN TWO THOUSAND CUBITS FROM THE PLACE OF HIS 'ERUB, while in the case of one who had spent the Sabbath within the town he<span class="x" onmousemove="('comment',' R. Akiba.');">²⁶</span> agrees with the Rabbis.<span class="x" onmousemove="('comment',' V. loc. cit. n. 9.');">²⁷</span> But was it not stated: 'Like the cave of Zedekiah'?<span class="x" onmousemove="('comment',' V. p. 430, n. 7.');">²⁸</span> - Like the cave of Zedekiah [in one respect] but unlike the cave of Zedekiah [in another].'

Like the cave of Zedekiah' in respect of its huge size,<span class="x" onmousemove="('comment',' Lit., 'big'.');">²⁹</span> 'but unlike the cave of Zedekiah' for whereas the latter<span class="x" onmousemove="('comment',' Lit., 'there'.');">³⁰</span> was deserted, the one referred to was<span class="x" onmousemove="('comment',' Lit., 'and here'.');">³¹</span> inhabited.

Mar Judah once came across the people of Mabrakta who were depositing their 'erubs at the Be Agobar Synagogue.<span class="x" onmousemove="('comment',' A large building situated within the Sabbath limit of Mabrakta. The people of the town, relying on the ruling of the Rabbis, who allowed two thousand cubits in addition to the whole area with the walls surrounding the place of the 'erub, put their 'erub anywhere within the building. [On the Abe Gobar synagogue, v. Ta'an., Sonc. ed., p. 6a. It was in the neighbourhood of Mahuza.]');">³²</span> 'Penetrate'<span class="x" onmousemove="('comment',' With the 'erubs.');">³³</span> he said to them, 'further into its interior,<span class="x" onmousemove="('comment',' Sc. the 'erubs should be placed as far away from the town as possible.');">³⁴</span> that you may be allowed to walk a greater distance'.<span class="x" onmousemove="('comment',' As the Sabbath limit of the town. This advice was given in accordance with R. Akiba's ruling that a man IS ALLOWED TO WALK NO FURTHER THAN TWO THOUSAND CUBITS FROM THE PLACE and not from the walls surrounding the place, OF HIS 'ERUB.');">³⁵</span>

'Contentious man', said Raba<span class="x" onmousemove="('comment',' A similar expression against Mar Judah was used by Rabbah (cf. Kid. 58a) .');">³⁶</span> to him, 'in respect of the laws of 'erub no one takes any notice of the ruling of R'Akiba'.<span class="x" onmousemove="('comment',' Since in the case of the 'erub laws the halachah always rests with the author adopting the more lenient view.');">³⁷</span> <big><b>MISHNAH: </b></big>IF A MAN LIVES IN A COURTYARD WITH A HEATHEN OR WITH ONE WHO DOES NOT ACKNOWLEDGE THE PRINCIPLE OF ERUB,<span class="x" onmousemove="('comment',' A Samaritan. Cf. Mishnah supra 31b.');">³⁸</span> EITHER OF THEM<span class="x" onmousemove="('comment',' Lit., 'behold this'.');">³⁹</span>

CAUSES HIM TO BE RESTRICTED IN THE USE OF THE COURTYARD.<span class="x" onmousemove="('comment',' As he is not the only possessor of the courtyard he is forbidden to carry objects from his house into the courtyard or vice versa unless he has, before the commencement of the Sabbath, rented from his neighbour, for the duration of the Sabbath, the right the latter has in their common courtyard.');">⁴⁰</span> R.<span class="x" onmousemove="('comment',' In some of the separate editions of the Mishnah this is preceded by 'So R. Meir.'');">⁴¹</span> ELIEZER B. JACOB RULED: NEITHER<span class="x" onmousemove="('comment',' Lit., 'for ever'.');">⁴²</span> CAN RESTRICT HIM<span class="x" onmousemove="('comment',' In the use of the common courtyard.');">⁴³</span>

UNLESS THERE ARE<span class="x" onmousemove="('comment',' Besides the heathen or the Samaritan (v. n. 1) .');">⁴⁴</span> TWO ISRAELITES<span class="x" onmousemove="('comment',' Living in houses in the same courtyard and thus having a share in it.');">⁴⁵</span> WHO<span class="x" onmousemove="('comment',' Unless they properly joined together in the preparation of one 'erub.');">⁴⁶</span> IMPOSE RESTRICTIONS UPON EACH OTHER.<span class="x" onmousemove="('comment',' Only in such circumstances does the right of a third tenant of the type mentioned, wherever that right has not been duly rented from him, restrict their use of the common courtyard. He cannot, however, impose any restrictions upon an Israelite if the latter and he are the only tenants. The reason is explained in the Gemara infra. rnt');">⁴⁷</span> R'GAMALIEL<span class="x" onmousemove="('comment',' On the identity of the bearer of this name v. Tosaf. s.v. a.l.');">⁴⁸</span> RELATED: A SADDUCEE ONCE LIVED WITH US IN THE SAME ALLEY IN JERUSALEM AND FATHER TOLD US:<span class="x" onmousemove="('comment',' On a certain occasion when the Sadducee renounced his right to his share in the alley.');">⁴⁹</span> 'HASTEN AND CARRY OUT<span class="x" onmousemove="('comment',' Just before the Sabbath begins.');">⁵⁰</span> ALL NECESSARY ARTICLES INTO THE ALLEY<span class="x" onmousemove="('comment',' In order to acquire by that act the Sadducee's share.');">⁵¹</span> BEFORE HE CARRIES OUT HIS<span class="x" onmousemove="('comment',' And thereby acquires again the right he at first renounced.');">⁵²</span> AND THEREBY IMPOSES RESTRICTIONS UPON YOU'.<span class="x" onmousemove="('comment',' A Sadducee, according to this view, is not regarded as a heathen, whose right in a courtyard or an alley must be rented, but as a heretic Israelite who may renounce his right by a mere declaration, no renting of it being necessary. Since the Sadducee in question had received no rent it was within his power to withdraw his concession at any moment provided the other tenants had not acquired possession of the alley by carrying their articles into it. Hence the instruction to HASTEN the acquisition BEFORE the Sadducee had time to change his mind.');">⁵³</span> R'JUDAH RELATED, [THE INSTRUCTION<span class="x" onmousemove="('comment',' Just quoted by R. Gamaliel.');">⁵⁴</span> WAS GIVEN] IN A DIFFERENT FORM:<span class="x" onmousemove="('comment',' Lit., 'in another language'.');">⁵⁵</span> HASTEN AND ATTEND<span class="x" onmousemove="('comment',' Before the Sabbath begins.');">⁵⁶</span> TO YOUR REQUIREMENTS IN THE ALLEY<span class="x" onmousemove="('comment',' I.e., 'carry out all the objects in your house that you require to have in the alley during the Sabbath'.');">⁵⁷</span> BEFORE HE CARRIES OUT HIS ARTICLES AND THEREBY IMPOSES RESTRICTIONS UPON YOU'.<span class="x" onmousemove="('comment',' According to R. Judah, a Sadducee who renounced his right to his share without receiving any payment for it may withdraw his concession at any time even after the other tenants had, by the performance of some act, acquired possession of his share. As he might change his mind at any moment the other tenants (cf. prev. n.) had to carry out all they needed prior to the commencement of the Sabbath.');">⁵⁸</span>