Eruvin 123

<big><strong>גמ׳</strong></big> יתיב אביי בר אבין ורב חיננא בר אבין ויתיב אביי גבייהו ויתבי וקאמרי בשלמא ר"מ קסבר דירת עובד כוכבים שמה דירה ולא שנא חד ולא שנא תרי

<big><b>GEMARA: </b></big>Abaye B'Abin and R'Hinena B'Abin sat at their studies while Abaye was sitting with them, and in the course of their session they dealt with the following argument: It is quite possible to understand the view of R'Meir<span class="x" onmousemove="('comment',' Sc. the author of the first ruling of our MISHNAH:');">¹</span> since he may hold the opinion that a heathen's dwelling is legally a valid dwelling<span class="x" onmousemove="('comment',' With reference to Sabbath, hence his right to a share in the courtyard.');">²</span> and that no difference is to be made between one [Israelite tenant]<span class="x" onmousemove="('comment',' Living in the courtyard with the heathen.');">³</span>

אלא ר' אליעזר בן יעקב מאי קסבר אי קסבר דירת עובד כוכבים שמה דירה אפילו חד נמי ניתסר ואי לא שמה דירה אפי' תרי נמי לא ניתסר

and two [Israelite tenants].<span class="x" onmousemove="('comment',' v. prev. n. Hence his ruling that a heathen invariably restricts the use of a common courtyard irrespective of whether he has many Israelite neighbours or only one.');">⁴</span> What, however, could be the view of R'ELIEZER B. JACOB? If he is of the opinion that a heathen's dwelling is legally a valid dwelling,<span class="x" onmousemove="('comment',' With reference to Sabbath, hence his right to a share in the courtyard.');">²</span>

אמר להו אביי וסבר רבי מאיר דירת עכו"ם שמה דירה והתניא חצירו של עובד כוכבים הרי הוא כדיר של בהמה

restrictions<span class="x" onmousemove="('comment',' In the use of the common courtyard.');">⁵</span> should be imposed even In the case of one Israelite tenant; and if he holds that it is legally no valid dwelling, no restrictions should be imposed<span class="x" onmousemove="('comment',' In the use of the common courtyard.');">⁵</span> even in the case of two Israelite tenants!<span class="x" onmousemove="('comment',' Since in either case, as far as Sabbath laws are concerned, he has no share in the courtyard; while the Israelites' shares are merged into one common domain by means of their 'erub.');">⁶</span>

אלא דכ"ע דירת עכו"ם לא שמה דירה והכא בגזירה שמא ילמד ממעשיו קא מיפלגי

- Said Abaye to them: But does R'Meir hold that a heathen's dwelling is legally a valid dwelling? Was it not in fact taught: A heathen's courtyard<span class="x" onmousemove="('comment',' In certain circumstances, as will be explained infra.');">⁷</span> has the same status as a cattle-pen?<span class="x" onmousemove="('comment',' Tosef. 'Er. V. I.e., the tenancy by a heathen of a house that opens into a common courtyard is like a cattle-pen, and consequently does not restrict the movement of objects on the Sabbath from the houses into the courtyard, v. infra. Now since this ruling, as will be shown infra, represents the view of R. Meir, how could a contrary view be attributed to him here.');">⁸</span>

ר' אליעזר בן יעקב סבר כיון דעובד כוכבים חשוד אשפיכות דמים תרי דשכיחי דדיירי גזרו בהו חד לא שכיח לא גזרו ביה רבנן

Rather say: All agree that a heathen's dwelling is legally no valid dwelling, but the point at issue between them<span class="x" onmousemove="('comment',' R. Meir and R. Eliezer b. Jacob.');">⁹</span> here is the question whether a law<span class="x" onmousemove="('comment',' Subjecting an Israelite to the necessity of renting the heathen's share every Sabbath eve.');">¹⁰</span> had been instituted as a preventive measure against the possibility of an Israelite's learning to imitate his<span class="x" onmousemove="('comment',' The heathen's.');">¹¹</span>

ור"מ סבר זמנין דמקרי ודייר ואמרו רבנן אין עירוב מועיל במקום עכו"ם ואין ביטול רשות מועיל במקום עכו"ם עד שישכיר ועכו"ם לא מוגר

deeds. R'Eliezer B'Jacob holds that, since a heathen is suspected of bloodshed,<span class="x" onmousemove="('comment',' Cf. A.Z. 22a.');">¹²</span> a preventive measure has been enacted by the Rabbis in the case of two Israelites, who quite frequently live together with a heathen, but not in that of one Israelite who as a rule does not live together with a heathen,<span class="x" onmousemove="('comment',' Against something unusual no enactment was deemed necessary. Hence R. Eliezer b. Jacob's ruling that the restrictions applied to a courtyard in which no less than two Israelites were the heathen's neighbours.');">¹³</span>

מ"ט אילימא משום דסבר דלמא אתי לאחזוקי ברשותו הניחא למ"ד שכירות בריאה בעינן

while R'Meir holds that, since it may sometimes happen that one Israelite also should live with a heathen, the Rabbis have laid down: No 'erub is effective where a heathen lives in the same courtyard, nor is the renunciation of one's right<span class="x" onmousemove="('comment',' To a share.');">¹⁴</span> effective where a heathen is concerned<span class="x" onmousemove="('comment',' Lit., 'in the place of', i.e., a heathen's renunciation of his right to his share in the common courtyard has no validity.');">¹⁵</span> unless that right has been let; but a heathen would not let his right.<span class="x" onmousemove="('comment',' As the Israelite would in consequence be subjected every Sabbath to much inconvenience he would naturally move out of that courtyard at the earliest possible opportunity and, indirectly, he would thereby be saved from the evil influence of the heathen's questionable mode of life.');">¹⁶</span>

אלא למ"ד שכירות רעועה בעינן מאי איכא למימר דאתמר רב חסדא אמר שכירות בריאה ורב ששת אמר שכירות רעועה

What is the reason?<span class="x" onmousemove="('comment',' That a heathen refuses to let his share.');">¹⁷</span> If it be suggested: Because he considers it possible that the other might take permanent possession of his share, the explanation would be satisfactory according to him who holds that the lease must be of a sound character;<span class="x" onmousemove="('comment',' This will be explained presently.');">¹⁸</span> what, however, could be said in explanation according to him who holds that only an imperfect lease is required?<span class="x" onmousemove="('comment',' What possible objection could the heathen have to such a detective lease?');">¹⁹</span>

מאי רעועה מאי בריאה אילימא בריאה בפרוטה רעועה פחות משוה פרוטה מי איכא למאן דאמר מעכו"ם בפחות משוה פרוטה לא והא שלח רבי יצחק ברבי יעקב בר גיורי משמיה דרבי יוחנן הוו יודעין ששוכרין מן העכו"ם אפילו בפחות משוה פרוטה

For it was stated: R'Hisda ruled: The lease must be of a sound character and R'Shesheth ruled: It may be of an imperfect character only. What is meant by 'imperfect' and what is meant by 'sound'? If it be suggested that 'sound' denotes a rental of a perutah<span class="x" onmousemove="('comment',' V. Glos.');">²⁰</span>

ואמר רבי חייא בר אבא אמר רבי יוחנן בן נח נהרג על פחות משוה פרוטה ולא ניתן להשבון

and 'imperfect' a rental that was less than a Perutah, the objection would arise: Is there any authority who upholds the View that [acquisition] from a heathen cannot be effected with less than a Perutah? Did not, as a matter of fact, R'Isaac son of R'Jacob B'Giyori send the following message in the name of R'Johanan, 'Be it known to you that one can lease from a heathen even with less than a perutah', and R'Hiyya B'Abba ruled in the name of R'Johanan, 'A Noahide<span class="x" onmousemove="('comment',' Lit., 'a son of Noah', sc. any heathen.');">²¹</span> would rather be killed than spend so much as a perutah<span class="x" onmousemove="('comment',' The smallest coin (v. Glos.) . Lit., 'for less than the value of a perutah.'');">²²</span>

אלא בריאה במוהרקי ואבורגני רעועה בלא מוהרקי ואבורגני הניחא למ"ד שכירות בריאה בעינן

which is not returnable'?<span class="x" onmousemove="('comment',' Yeb. 47b, A.Z. 71a; which shows that in respect of a heathen a transaction involving less than a Perutah has the same validity as one involving a Perutah. How then is 'imperfect' and 'sound' to be understood?');">²³</span> - The fact is that 'sound' denotes a lease confirmed by legal documents and attested by officers,<span class="x" onmousemove="('comment',' Aliter: A lease is sound if made legal by sureties and (countersigned) by officers (Jast.) . Aliter: A lease of a courtyard is sound if connected with the privilege of placing in the yard chairs and seats (cf. Rashi a.l. and Jast.) .');">²⁴</span> and 'imperfect' denotes one that was neither confirmed by legal documents nor attested by officers.

אלא למ"ד שכירות רעועה בעינן מאי איכא למימר אפי' הכי חשיש עכו"ם לכשפים ולא מוגר

[Now,<span class="x" onmousemove="('comment',' Having disposed of the definition of 'sound' and 'imperfect'.');">²⁵</span> I again submit:] 'The explanation would be satisfactory according to him who holds that the lease must be of a sound character: what, however, could be said in explanation according to hint who holds that only an imperfect lease is required'?<span class="x" onmousemove="('comment',' What possible objection could the heathen have to such a defective lease?');">²⁶</span> Even in such a case<span class="x" onmousemove="('comment',' Where the lease was legally imperfect.');">²⁷</span>

גופא חצירו של עובד כוכבים הרי הוא כדיר של בהמה ומותר להכניס ולהוציא מן חצר לבתים ומן בתים לחצר

he<span class="x" onmousemove="('comment',' The heathen, when requested to let his share.');">²⁸</span> fears witchcraft<span class="x" onmousemove="('comment',' Not understanding the religious motive of the request he suspects some underhand work.');">²⁹</span> and does not let his share in the courtyard.

ואם יש שם ישראל אחד אוסר דברי רבי מאיר

[To revert to] the main text,<span class="x" onmousemove="('comment',' Quoted by Abaye supra q.v. notes.');">³⁰</span> A heathen's courtyard has the same status as a cattle-pen' and it is, therefore permitted<span class="x" onmousemove="('comment',' To an Israelite who was not one of the tenants of that courtyard but happened to visit any of the houses in it.');">³¹</span> to carry things in and out, both from the courtyard into the houses and from the houses into the courtyard.

רבי אליעזר בן יעקב אומר לעולם אינו אוסר עד שיהו שני ישראלים אוסרים זה על זה

But if only one Israelite<span class="x" onmousemove="('comment',' Who, by virtue of his tenancy of a house, is entitled to the use of the courtyard.');">³²</span> was a tenant there, he<span class="x" onmousemove="('comment',' Since the courtyard (cf. prev. n.) is deemed to be his domain.');">³³</span> does impose restrictions;<span class="x" onmousemove="('comment',' On the carrying of objects by other Israelites from the houses into the courtyard and vice versa.');">³⁴</span> so R'Meir.<span class="x" onmousemove="('comment',' The last three words are absent from the Tosef.');">³⁵</span> R'Eliezer B'Jacob ruled: No restrictions are ever imposed<span class="x" onmousemove="('comment',' On account of the heathen's tenancy.');">³⁶</span> unless there are also two Israelite tenants<span class="x" onmousemove="('comment',' Occupying two houses in that courtyard.');">³⁷</span> who impose restrictions upon one another.<span class="x" onmousemove="('comment',' Tosef. 'Er. V. As the heathen's share is distinct from theirs (a heathen's tenancy, as explained supra, having been given validity in such circumstances) they, by virtue of their shares in the courtyard, impose restrictions on the movements of objects from the heathen's house into the courtyard while he, by virtue of his share, despite the 'erub in which the two Israelites may have joined, imposes restrictions on the movements of objects from their houses into the courtyard.');">³⁸</span>