Eruvin 158

ותבן שבעה ומשהו דכל פחות משלשה כלבוד דמי

but the straw was seven handbreadths and a fraction, since a distance of less than three handbreadths is regarded as labud. According to Abaye one can well understand why the expression 'than ten' was used;<span class="x" onmousemove="('comment',' Since he explained that the heap was ten handbreadths high.');">¹</span>

בשלמא לאביי היינו דקתני מעשרה אלא לרב הונא בריה דרב יהושע מאי מעשרה

according to R'Huna son of R'Joshua,<span class="x" onmousemove="('comment',' Who explains that the straw was only seven handbreadths and a fraction high.');">²</span> however, what could be the purport of 'than ten'? - 'Than the statutory height of ten'.<span class="x" onmousemove="('comment',' Sc. seven handbreadths and a fraction which under the law of labud, are regarded as ten.');">³</span>

מתורת עשרה:

'Both are forbidden'. Does this<span class="x" onmousemove="('comment',' The ruling that the tenants impose restrictions upon each other though, on account of the high altitude of the straw when the Sabbath begins, they were not then regarded as tenants of the same courtyard.');">⁴</span>

שניהן אסורין: שמע מינה דיורין הבאין בשבת אסורין

then imply that tenants who arrived on a Sabbath impose restrictions?<span class="x" onmousemove="('comment',' So Bomb. ed. Cur. edd., 'are forbidden'. But this question, surely, is a point at issue between R. Huna and R. Isaac (supra 17a) none of whom would have differed from the ruling of a Baraitha.');">⁵</span> - No; since it is possible that the reduction<span class="x" onmousemove="('comment',' Of the height of the straw.');">⁶</span>

דלמא דאימעט מאתמול:

occurred on the previous day.<span class="x" onmousemove="('comment',' Friday, so that when the Sabbath began the tenants were already occupiers of the same courtyard.');">⁷</span> 'How is one to proceed?

כיצד הוא עושה נועל את ביתו ומבטל רשותו: תרתי הכי קאמר או נועל את ביתו או מבטל את רשותו

One of the tenants locks his house and renounces his right to his share'. Both [acts]?<span class="x" onmousemove="('comment',' I.e., why should it be necessary for the tenant (a) to lock his house and also (b) to renounce his right?');">⁸</span>

ואיבעית אימא לעולם תרתי כיון דדש ביה אתי לטלטולי:

- It is this that was meant: He either locks his house<span class="x" onmousemove="('comment',' An act which is tantamount to a specific renunciation of his right.');">⁹</span> or renounces his right to his share.

הוא אסור וחבירו מותר: פשיטא לא צריכא דהדר אידך ובטיל ליה לחבריה והא קמ"ל דאין מבטלין וחוזרין ומבטלין:

And if you prefer I might say: Both [acts] are in fact necessary<span class="x" onmousemove="('comment',' For his sake, though not for that of his neighbours in whose benefit one act alone would have been sufficient.');">¹⁰</span> for, having been in the habit of using it, he might continue to move objects into it.<span class="x" onmousemove="('comment',' But by the locking of his door he would be constantly reminded of the restrictions he imposed upon himself.');">¹¹</span>

וכן אתה אומר בגוב של תבן שבין שני תחומי שבת: פשיטא לא צריכא לרע"ק דאמר תחומין דאורייתא מהו דתימא ליגזור דלמא אתי לאיחלופי קמ"ל:

'He remains under restrictions but his friend is permitted'. Is not this obvious? - This ruling was required only in the case where the other tenant had subsequently<span class="x" onmousemove="('comment',' After the first had renounced his share in his favour.');">¹²</span>

<big><strong>מתני׳</strong></big> כיצד משתתפין במבוי מניח את החבית ואומר הרי זו לכל בני מבוי ומזכה להן על ידי בנו ובתו הגדולים וע"י עבדו ושפחתו העברים וע"י אשתו

renounced his share to the former, and it is this that we were informed: That<span class="x" onmousemove="('comment',' On the Sabbath.');">¹³</span> a renunciation may not follow a previous renunciation.<span class="x" onmousemove="('comment',' Once a tenant has renounced his share to any other tenant the latter cannot again, on the same Sabbath, renounce his share in favour of the former.');">¹⁴</span>

אבל אינו מזכה לא ע"י בנו ובתו הקטנים ולא ע"י עבדו ושפחתו הכנענים מפני שידן כידו:

'And the same law applies to a pit of straw between two Sabbath limits'. Is not this<span class="x" onmousemove="('comment',' That the ruling applicable to 'erub of courtyards should equally apply to 'erub of Sabbath limits.');">¹⁵</span>

<big><strong>גמ׳</strong></big> אמר רב יהודה חבית של שיתופי מבואות צריך להגביה מן הקרקע טפח

perfectly obvious?<span class="x" onmousemove="('comment',' Since both forms of 'erub are Rabbinical.');">¹⁶</span> - The ruling was required only according to the view of R'Akiba who holds that the ordinance of Sabbath limits is Pentateuchal.<span class="x" onmousemove="('comment',' Cf. Sot. 27a.');">¹⁷</span>

אמר רבא הני תרתי מילי סבי דפומבדיתא אמרינהו חדא הא אידך המקדש אם טעם מלא לוגמיו יצא ואם לאו לא יצא

Since it might have been presumed that a preventive measure should be enacted<span class="x" onmousemove="('comment',' In the case of an 'erub of Sabbath limits.');">¹⁸</span> against the possibility of exchange,<span class="x" onmousemove="('comment',' Of the straw that lay without one's limit for that which lay within it; and a Pentateuchal law might thus be transgressed.');">¹⁹</span>

אמר רב חביבא הא נמי סבי דפומבדיתא אמרינהו דאמר רב יהודה אמר שמואל עושין מדורה לחיה בשבת

hence we were informed that no such preventive measure was deemed necessary. <big><b>MISHNAH: </b></big>HOW IS SHITTUF<span class="x" onmousemove="('comment',' V. Glos.');">²⁰</span>

סבור מינה לחיה אין לחולה לא בימות הגשמים אין בימות החמה לא

IN AN ALLEY EFFECTED? ONE [OF THE RESIDENTS] PLACES THERE A JAR<span class="x" onmousemove="('comment',' Of wine or of any other foodstuffs.');">²¹</span>

איתמר אמר רב חייא בר אבין אמר שמואל הקיז דם ונצטנן עושין לו מדורה בשבת ואפילו בתקופת תמוז

AND<span class="x" onmousemove="('comment',' Irrespective of whether each resident actually contributed his share to the contents of the jar or whether he himself contributed on their behalf.');">²²</span> DECLARES, 'THIS BELONGS<span class="x" onmousemove="('comment',' Lit., 'behold this'.');">²³</span>

אמר אמימר הא נמי סבי דפומבדיתא אמרינהו דאיתמר איזו היא אשירה סתם

TO ALL THE RESIDENTS OF THE ALLEY'. AND HE CONFERS POSSESSION UPON THEM THROUGH HIS GROWN- UP SON OR DAUGHTER, THROUGH HIS HEBREW MANSERVANT OR MAIDSERVANT OR THROUGH HIS WIFE;<span class="x" onmousemove="('comment',' By requesting any of these to receive the jar and to acquire possession of it on behalf of all the residents.');">²⁴</span>

אמר רב כל שמשרתי עו"ג שומרין אותה

BUT HE MAY NOT CONFER POSSESSION EITHER THROUGH HIS SON OR DAUGHTER, IF THEY ARE MINORS, OR THROUGH HIS CANAANITE BONDMAN OR BONDWOMAN, BECAUSE THEIR HAND IS AS HIS HAND.<span class="x" onmousemove="('comment',' Whatever they possess is his. As he cannot directly confer possession in upon the residents so cannot they.');">²⁵</span> <big><b>GEMARA: </b></big>Rab Judah ruled: A jar<span class="x" onmousemove="('comment',' Of wine or of any other foodstuffs.');">²⁶</span> for the shittuf of alleys<span class="x" onmousemove="('comment',' If it belonged to one of the residents and he desired to confer possession upon them.');">²⁷</span> must be raised<span class="x" onmousemove="('comment',' By the person who acquires it on their behalf.');">²⁸</span> from the ground to the height of a handbreadth.<span class="x" onmousemove="('comment',' When the formula 'l acquire this for them is pronounced. If it is not raised to the prescribed height the jar remains in the possession of its original owner and the shittuf is consequently invalid.');">²⁹</span> Raba observed: These two rulings were given by the elders of Pumbeditha:<span class="x" onmousemove="('comment',' Rab Judah and R. 'Aina (cf. Sanh. 17b) .');">³⁰</span> One is the ruling just cited. The other is the following: He who recites the kiddush<span class="x" onmousemove="('comment',' Lit., 'sanctification', a prescribed form of benedictions and Biblical verses recited at the inauguration of the Sabbath, festivals and the New Year over a cup of wine or two loaves of bread.');">³¹</span> has performed his duty if he tastes a mouthful,<span class="x" onmousemove="('comment',' Melo lugmaw in this case means a quantity which can be kept within one cheek (R. Tam.) .');">³²</span> otherwise he does not. R'Habiba observed: The following ruling also was given by the elders of Pumbeditha.<span class="x" onmousemove="('comment',' Rab Judah and R. 'Aina (cf. Sanh. 17b) .');">³⁰</span> For Rab Judah<span class="x" onmousemove="('comment',' One of the elders (cf. supra n. 7) .');">³³</span> stated in the name of Samuel: A fire<span class="x" onmousemove="('comment',' Medurah, 'a pile of wood', 'a large fire'.');">³⁴</span> for a woman in childbirth may be made on the Sabbath. From this one might understand that a fire may be made only<span class="x" onmousemove="('comment',' Lit., 'yes'.');">³⁵</span> for a woman in childbirth but not for any other sick person, only in the rainy season but not in the summer season. It was, however, stated: R'Hiyya B'Abin citing Samuel ruled: If a person has been bled and felt chilly a fire may be made for him on the Sabbath even during the hottest period of the year.<span class="x" onmousemove="('comment',' Lit., 'the cycle of Tammuz', Tammuz being the first of the three months following the summer solstice.');">³⁶</span> Amemar observed, 'The following ruling also was given by the elders of Pumbeditha, for it was stated: What is an Asherah by implication? Rab said: Any tree that is guarded by heathen priests