Eruvin 160

שאני התם דליכא מחיצות

- The case may be different there where no partitions are in existence.<span class="x" onmousemove="('comment',' In the absence of side-post or cross-beam the alley remains exposed to the public domain and all movement of objects within it is strictly forbidden. In order to liberate the residents from such serious inconvenience it may well have been ordered that they may coerce any recalcitrant neighbour. In the case of shittuf, however, the purpose of which is merely to provide the residents with the added convenience of carrying objects into the alley from their houses and courtyards, it may well be maintained that no one may be coerced to join if he refuses to do so. MS.M. and R. Tam. read: 'where there are partitions'. For the interpretation v. Tosaf. a.l.');">¹</span> Another reading: From the side is different.<span class="x" onmousemove="('comment',' This is meaningless and is deleted by Bah. It is also wanting in MS.M. and several of the old ed. Some emendations have been suggested. Cf. Elijah Wilna glosses and Golds.');">²</span> It was stated: R'Hiyya B'Ashi ruled: A side-post may be made from an Asherah, but R'Simeon B'Lakish ruled: A crossbeam may be made from an Asherah. He who permitted a crossbeam<span class="x" onmousemove="('comment',' Though its size must conform to a prescribed minimum.');">³</span>

ל"א מצד שאני

would, with much more reason, permit a side-post;<span class="x" onmousemove="('comment',' The size of whose width and thickness has not been prescribed.');">⁴</span> but he who permitted a side-post<span class="x" onmousemove="('comment',' The size of whose width and thickness has not been prescribed.');">⁴</span> would not permit a cross-beam, since its prescribed size<span class="x" onmousemove="('comment',' It must be a handbreadth wide and strong enough to carry the weight of an ariah or half a brick.');">⁵</span> is virtually<span class="x" onmousemove="('comment',' As all object of idolatry that must be buried (cf. Deut. XII, 3) .');">⁶</span>

אתמר רב חייא בר אשי אמר עושין לחי אשירה ור' שמעון בן לקיש אמר עושין קורה אשירה

crushed to dust.<span class="x" onmousemove="('comment',' Being legally non-existent it cannot be used as a cross-beam.');">⁷</span> <big><b>MISHNAH: </b></big>IF THE FOOD WAS REDUCED<span class="x" onmousemove="('comment',' To less than the minimum prescribed infra.');">⁸</span> [ONE OF THE RESIDENTS] MUST ADD TO IT<span class="x" onmousemove="('comment',' To bring it up to the required quantity.');">⁹</span> AND AGAIN CONFER POSSESSION [UPON THE OTHERS] BUT<span class="x" onmousemove="('comment',' Since they once expressed their consent when they first joined in the 'erub.');">¹⁰</span>

מאן דאמר קורה כל שכן לחי ומאן דאמר לחי אבל קורה לא כתותי מכתת שיעוריה:

THERE IS NO NEED TO INFORM THEM. IF THE NUMBER OF RESIDENTS HAS IN CREASED,<span class="x" onmousemove="('comment',' Lit., 'they were added to them'.');">¹¹</span> HE MUST ADD FOOD<span class="x" onmousemove="('comment',' To bring it up to the required quantity.');">⁹</span> AND CONFER POSSESSION [UPON THEM],<span class="x" onmousemove="('comment',' If all the food was his.');">¹²</span>

<big><strong>מתני׳</strong></big> נתמעט האוכל מוסיף ומזכה ואין צריך להודיע נתוספו עליהן מוסיף ומזכה וצריך להודיע

AND<span class="x" onmousemove="('comment',' If the food belonged to all the residents where, for instance, they had a joint stock.');">¹³</span> THEY MUST BE INFORMED OF THE FACTS.<span class="x" onmousemove="('comment',' So that they may have an opportunity of expressing approval or dissent.');">¹⁴</span> WHAT IS THE QUANTITY<span class="x" onmousemove="('comment',' Of food.');">¹⁵</span> REQUIRED?<span class="x" onmousemove="('comment',' For the 'erub. Cur. edd. read 'their quantity'; MS.M. 'its quantity'.');">¹⁶</span>

כמה הוא שיעורן בזמן שהן מרובין מזון שתי סעודות לכולם בזמן שהן מועטין כגרוגרת לכל אחד ואחד

WHEN THE RESIDENTS ARE MANY<span class="x" onmousemove="('comment',' This is defined in the Gemara infra.');">¹⁷</span> THERE SHOULD BE FOOD SUFFICIENT FOR TWO MEALS FOR ALL OF THEM<span class="x" onmousemove="('comment',' It is not necessary for each one to have more than a fraction of the food.');">¹⁸</span> AND WHEN THEY ARE FEW<span class="x" onmousemove="('comment',' This is defined in the Gemara infra.');">¹⁷</span> THERE SHOULD BE FOOD OF THE SIZE OF A DRIED FIG FOR EACH ONE.

אמר ר' יוסי במה דברים אמורים בתחילת עירוב אבל בשירי עירוב כל שהוא

R'JOSE RULED: THIS<span class="x" onmousemove="('comment',' The prescribed minima.');">¹⁹</span> APPLIES ONLY TO THE BEGINNINGS OF THE 'ERUB<span class="x" onmousemove="('comment',' I.e., when it is first prepared.');">²⁰</span> BUT IN THE CASE OF THE REMNANTS OF ONE<span class="x" onmousemove="('comment',' Sc. if the 'erub consisted originally of the prescribed quantity but was subsequently reduced.');">²¹</span> EVEN THE SMALLEST QUANTITY OF FOOD IS SUFFICIENT,<span class="x" onmousemove="('comment',' Contrary to the opinion of the first Tanna, R. Jose holds that the main institution of 'erub is that of Sabbath limits.');">²²</span>

ולא אמרו לערב בחצירות אלא כדי שלא לשכח את התינוקות:

THE SOLE REASON FOR THE INJUNCTION TO PROVIDE 'ERUBS FOR COURTYARDS<span class="x" onmousemove="('comment',' After Shittuf had been arranged.');">²³</span> BEING THAT [THE LAW OF 'ERUB] SHALL NOT BE FORGOTTEN BY THE CHILDREN.<span class="x" onmousemove="('comment',' The rising generation. As this is the sole reason of its institution its regulations are in every way to be relaxed.');">²⁴</span> <big><b>GEMARA: </b></big>What are we dealing with?<span class="x" onmousemove="('comment',' In the ruling that IF THE FOOD . . WAS REDUCED . . THERE IS NO NEED TO INFORM THEM, from which it follows that if nothing of the food remained the residents must be informed if a new 'erub is prepared on their behalf.');">²⁵</span> If it be suggested: With the same kind,<span class="x" onmousemove="('comment',' Sc. that the addition to the 'erub is made from the same kind of food as that of the original.');">²⁶</span>

<big><strong>גמ׳</strong></big> במאי עסקינן אילימא במין אחד מאי איריא נתמעט אפילו כלה נמי

what point was there in speaking of an 'erub that WAS REDUCED seeing that the same law<span class="x" onmousemove="('comment',' THERE IS NO NEED TO INFORM THEM.');">²⁷</span> applies even if nothing of it remained? If the reference, however, is to two kinds,<span class="x" onmousemove="('comment',' Sc. that the addition is made from a food that is different from the original.');">²⁸</span> the same law<span class="x" onmousemove="('comment',' The implication (cf. supra p. 561, n. 18) that 'the residents must be informed'.');">²⁹</span>

אלא בשני מינין אפילו נתמעט נמי לא דתניא כלה האוכל ממין אחד אין צריך להודיע מב' מינים צריך להודיע

should apply,<span class="x" onmousemove="('comment',' Cur. edd., 'not' is wanting from MS.M.');">³⁰</span> should it not, even if the food had only been reduced, since it was taught: If nothing of the food<span class="x" onmousemove="('comment',' Of: an 'erub.');">³¹</span> remained<span class="x" onmousemove="('comment',' And the same, it is now presumed, applies also where the food had only been reduced.');">³²</span> there is no need to inform, the residents if the new 'erub is prepared of the same kind,<span class="x" onmousemove="('comment',' As the original.');">³³</span>

איבעית אימא ממין אחד ואיבעית אימא משני מינין איבעית אימא ממין אחד מאי נתמעט נתמטמט

but if it is of a different kind<span class="x" onmousemove="('comment',' Lit., 'from two kinds'.');">³⁴</span> it is necessary to inform them?<span class="x" onmousemove="('comment',' That the addition is made from a food that is different from the original.');">³⁵</span> If you prefer I might reply: The reference<span class="x" onmousemove="('comment',' In our MISHNAH:');">³⁶</span> is to an addition of the same kind, and if you prefer I might reply: Of a different kind.<span class="x" onmousemove="('comment',' Lit., 'from two kinds'.');">³⁴</span>

ואיבעית אימא משני מינין כלה שאני:

'If you prefer I might reply: The reference is to an addition of the same kind', and as to WAS REDUCED it means<span class="x" onmousemove="('comment',' Lit., 'what'. ygn,b ynyn,b');">³⁷</span> it was reduced to atoms.<span class="x" onmousemove="('comment',' is understood as');">³⁸</span> 'And if you prefer I might reply: Of a different kind'<span class="x" onmousemove="('comment',' Hence the ruling in our Mishnah and its implication (cf. supra p. 561, n. 18) .');">³⁹</span> since the case<span class="x" onmousemove="('comment',' Dealt with in the Baraitha from which the objection was raised.');">⁴⁰</span>

ניתוספו עליהן מוסיף ומזכה וכו': אמר רב שיזבי אמר רב חסדא זאת אומרת חלוקין עליו חביריו על ר' יהודה

where 'nothing of the food remained' is<span class="x" onmousemove="('comment',' Contrary to what had previously been assumed (cf. supra n. 7) .');">⁴¹</span> different [from that where the food was only reduced].<span class="x" onmousemove="('comment',' While in the former case, if two kinds of food are involved, the residents, as laid down in the Baraitha, must be informed, in the latter case they, as stated in our Mishnah, need not be informed.');">⁴²</span> IF THE NUMBER OF RESIDENTS HAS INCREASED, HE MUST ADD FOOD AND CONFER POSSESSION [UPON THEM] etc. Said R'Shezbi in the name of R'Hisda: This<span class="x" onmousemove="('comment',' The ruling, AND THEY MUST BE INFORMED.');">⁴³</span> implies that R'Judah's colleagues<span class="x" onmousemove="('comment',' The authors of our MISHNAH:');">⁴⁴</span>

דתנן אמר רבי יהודה במה דברים אמורים בעירובי תחומין אבל בעירובי חצירות מערבין בין לדעת ובין שלא לדעת פשיטא דחלוקין

differ from him,<span class="x" onmousemove="('comment',' R. Judah who holds that there is no need to inform the residents.');">⁴⁵</span> for we learned: R'Judah ruled: This<span class="x" onmousemove="('comment',' That no 'erub may be prepared for a person except with his consent.');">⁴⁶</span> applies only to 'erubs of Sabbath limits<span class="x" onmousemove="('comment',' Since the 'erub might be deposited in a direction away from that towards which the man for whom it is prepared desired to go, it is quite proper that his desire be ascertained before a step is taken that might be disadvantageous to him.');">⁴⁷</span> but in the case of 'erubs of courtyards one may be prepared for a person whether he is aware of it or not.<span class="x" onmousemove="('comment',' I.e., even without his consent. This it has been shown that R. Judah ad the authors of our Mishnah differ.');">⁴⁸</span>

מהו דתימא הני מילי בחצר שבין שני מבואות אבל חצר של מבוי אחד אימא לא קמשמע לן: כמה הוא שיעורו וכו':

Is it not quite obvious that they differ?<span class="x" onmousemove="('comment',' What need then was there for R. Shezbi to point it out?');">⁴⁹</span> - It might have been presumed that [our Mishnah]<span class="x" onmousemove="('comment',' In ruling, AND THEY MUST BE INFORMED.');">⁵⁰</span> refers to the case of a courtyard between two alleys<span class="x" onmousemove="('comment',' Unless the person is informed with which alley the 'erub is being prepared for him it cannot be known whether he prefers to join with that alley or with the other. Hence the justification of the ruling.');">⁵¹</span> but not to that of a courtyard in one alley;<span class="x" onmousemove="('comment',' In which case, since the person has no alternative, it might have been presumed that the Rabbis of our Mishnah agree with R. Judah that the person need not be informed.');">⁵²</span>

כמה הוא מרובין אמר רב יהודה אמר שמואל שמונה עשרה בני אדם שמונה עשרה ותו לא אימא משמונה עשרה ואילך

hence we were informed<span class="x" onmousemove="('comment',' By R. Shezbi's statement.');">⁵³</span> [that it refers to the latter case also]. WHAT IS THE QUANTITY REQUIRED? etc.

ומאי שמונה עשרה דנקט אמר רב יצחק בריה דרב יהודה לדידי מיפרשא לי מניה דאבא כל שאילו מחלקו למזון שתי סעודות ביניהן ואין מגעת גרוגרת לכל אחד ואחד הן הן מרובין וסגי במזון שתי סעודות ואי לא (הן הן) מועטין נינהו

What number of residents is regarded as MANY? - Rab Judah citing Samuel replied: Eighteen men. Only 'eighteen' and no more?<span class="x" onmousemove="('comment',' But if the eighteen are 'many' should not a number greater than eighteen be so described?');">⁵⁴</span> - Say: From eighteen and upwards. But why was just the number eighteen selected?

ואגב אורחיה קא משמע לן דשתי סעודות הויין שמונה עשרה גרוגרות:

R'Isaac son of Rab Judah replied: It was explained to me by my father that wherever the food for two meals, if divided between them,<span class="x" onmousemove="('comment',' The residents.');">⁵⁵</span> would not suffice to provide<span class="x" onmousemove="('comment',' Lit., 'reach'.');">⁵⁶</span> for each as much as the size of a dried fig,<span class="x" onmousemove="('comment',' Sc. if the number of the residents is eighteen or more. The food for two meals is equal in size to that of eighteen dried figs and when it is actually broken up into eighteen portions each is naturally slightly less than the size of a fig.');">⁵⁷</span> the residents are regarded as<span class="x" onmousemove="('comment',' Lit., 'they, (even) they'.');">⁵⁸</span>

<big><strong>מתני׳</strong></big> בכל מערבין ומשתתפין חוץ מן המים ומן המלח דברי ר"א רבי יהושע אומר ככר הוא עירוב אפילו מאפה סאה והוא פרוסה אין מערבין בה ככר כאיסר והוא שלם מערבין בו:

MANY and a quantity of food [for two meals only suffices,<span class="x" onmousemove="('comment',' For all of them, however great' their number might be.');">⁵⁹</span> otherwise<span class="x" onmousemove="('comment',' Lit., 'and if not', sc. if the number of the residents was not as much as eighteen.');">⁶⁰</span> they are regarded as FEW;<span class="x" onmousemove="('comment',' And it is sufficient if each one contributes food of a size of a dried fig, though the total of the contributions this amounts to less than two meals.');">⁶¹</span> and that we were indirectly informed<span class="x" onmousemove="('comment',' By Rab Judah who gave the number eighteen instead of the fuller explanation.');">⁶²</span> that food for two meals consists of a quantity that is equal to the size of eighteen drie figs. <big><b>MISHNAH: </b></big>WITH ALL KINDS [OF FOOD] MAY 'ERUB OR SHITTUF BE EFFECTED EXCEPT WITH WATER OR SALT; SO R'ELIEZER'R'JOSHUA RULED: A WHOLE LOAF OF BREAD IS A VALID 'ERUB. EVEN A BAKING OF ONE SE'AH, IF IT IS A BROKEN LOAF, MAY NOT BE USED FOR 'ERUB WHILE A LOAF OF THE SIZE OF AN ISSAR, PROVIDED IT IS WHOLE,<span class="x" onmousemove="('comment',' And there are as many loaves of this size as would suffice to supply bread of the size of a dried fig for each of the residents.');">⁶³</span> MAY BE USED FOR 'ERUB.