Eruvin 171

Chapter 171

א פנו מקום לבן מאתים מנה אמר לפניו רבי ישמעאל ברבי יוסי רבי אביו של זה יש לו אלף ספינות בים וכנגדן אלף עיירות ביבשה אמר לו לכשתגיע אצל אביו אמור לו אל תשגרהו בכלים הללו לפני
1 Make room for the owner of two hundred maneh'.' Master', said R'Ishmael son of R'Jose to him, 'the father of this man<span class="x" onmousemove="('comment',' Bonyis.');"><sup>1</sup></span> owns a thousand ships on the sea and a corresponding number of towns on land'.' When you meet<span class="x" onmousemove="('comment',' Lit., 'when thou wilt reach at'.');"><sup>2</sup></span>
ב רבי מכבד עשירים ר' עקיבא מכבד עשירים כדדרש רבא בר מרי (תהלים סא, ח) ישב עולם לפני אלהים חסד ואמת מן ינצרוהו אימתי ישב עולם לפני אלהים בזמן שחסד ואמת מן ינצרוהו
2 his father', the other replied: 'tell him not to<span class="x" onmousemove="('comment',' Lit., 'do not'.');"><sup>3</sup></span> send him to me in such clothes'.<span class="x" onmousemove="('comment',' Which belie his wealth.');"><sup>4</sup></span> Rabbi showed respect to rich men, and R'Akiba also showed respect to rich men, in agreement with an exposition made by Raba<span class="x" onmousemove="('comment',' En Jacob, 'Rabbah'.');"><sup>5</sup></span> B'Mari: May he be enthroned before God for ever, appoint mercy and truth that they may preserve him,<span class="x" onmousemove="('comment',' Ps. LXI, 8.');"><sup>6</sup></span>
ג רבה בר בר חנה אמר כגון יתד של מחרישה
3 when 'may he be enthroned before God for ever'?<span class="x" onmousemove="('comment',' Sc. deserve honour and respect. in');"><sup>7</sup></span> When he 'appoint mercy and truth<span class="x" onmousemove="('comment',' Being rich one is able to exercise acts of mercy and truth. According to Rashi (here rendered 'appoint') signifies 'food' (cf. 'manna' which is the equivalent of the Hebrew n) , the rich deserve respect because they exercise mercy and provide food for the poor.');"><sup>8</sup></span> that they may preserve him'. Rabbah B'Bar Hana explained:<span class="x" onmousemove="('comment',' The meaning of a HOLDING.');"><sup>9</sup></span>
ד אמר רב נחמן תנא דבי שמואל דבר הניטל בשבת אוסר דבר שאינו ניטל בשבת אינו אוסר
4 The pill of the plough, for instance.<span class="x" onmousemove="('comment',' That the householder kept in the tenant's room.');"><sup>10</sup></span> R'Nahman stated: It was taught at the school of Samuel: If it<span class="x" onmousemove="('comment',' The object (cf. prev. n.) .');"><sup>11</sup></span> is an object that may be handled on the Sabbath<span class="x" onmousemove="('comment',' So that it is possible to remove it from the room during the day.');"><sup>12</sup></span> the tenant<span class="x" onmousemove="('comment',' Who may thus become the sole occupier.');"><sup>13</sup></span>
ה תניא נמי הכי יש לו טבל יש לו עששית וכל דבר שאינו ניטל בשבת אינו אוסר:
5 imposes restrictions,<span class="x" onmousemove="('comment',' On the use of the courtyard, unless he made his contribution to the 'erub.');"><sup>14</sup></span> but if it is one that may not be handled on the Sabbath<span class="x" onmousemove="('comment',' In consequence of which it must remain in the tenant's room until the termination of the day.');"><sup>15</sup></span> the tenant imposes no restrictions.<span class="x" onmousemove="('comment',' Since the householder's right to the holding in his room is secured for the whole Sabbath.');"><sup>16</sup></span> So<span class="x" onmousemove="('comment',' That the question of restrictions is dependent on the nature of the object.');"><sup>17</sup></span>
ו <big><strong>מתני׳</strong></big> המניח ביתו והלך לשבות בעיר אחרת אחד נכרי ואחד ישראל הרי זה אוסר דברי ר' מאיר ר' יהודה אומר אינו אוסר
6 it was also taught: If he<span class="x" onmousemove="('comment',' The householder.');"><sup>18</sup></span> has tebel, bars of metal, or any other object that may not be moved on the Sabbath, the tenant<span class="x" onmousemove="('comment',' Since the householder's right to the holding in his room is secured for the whole Sabbath.');"><sup>19</sup></span> imposes no restrictions. <big><b>MISHNAH: </b></big>IF A MAN LEFT HIS HOUSE AND WENT TO SPEND THE SABBATH IN ANOTHER TOWN, WHETHER HE WAS A GENTILE OR AN ISRAELITE, HIS SHARE<span class="x" onmousemove="('comment',' In the courtyard, as a householder.');"><sup>20</sup></span>
ז רבי יוסי אומר נכרי אוסר ישראל אינו אוסר שאין דרך ישראל לבא בשבת
7 IMPOSES RESTRICTIONS ON THE RESIDENTS OF THE COURTYARD;<span class="x" onmousemove="('comment',' Lit., 'behold this (man) forbids'. Since he did not make a contribution to the 'erub. An empty house, in his opinion, has the same status in respect of 'erub as one that is occupied.');"><sup>21</sup></span> SO R'MEIR, R'JUDAH RULED: IT IMPOSES NO RESTRICTIONS.<span class="x" onmousemove="('comment',' An empty house, he maintains, cannot in respect of 'erub be regarded as a dwelling-house.');"><sup>22</sup></span> R'JOSE<span class="x" onmousemove="('comment',' Though, in agreement with R. Judah, he holds that an empty house is no valid dwelling-house (cf. prev. n.) .');"><sup>23</sup></span> RULED: THE SHARE OF A GENTILE<span class="x" onmousemove="('comment',' Since he might return during the Sabbath to re-occupy his house.');"><sup>24</sup></span>
ח רבי שמעון אומר אפילו הניח ביתו והלך לשבות אצל בתו באותה העיר אינו אוסר שכבר הסיע מלבו:
8 IMPOSES RESTRICTIONS; BUT THAT OF AN ISRAELITE<span class="x" onmousemove="('comment',' While his house remains unoccupied.');"><sup>25</sup></span> DOES NOT IMPOSE ANY RESTRICTIONS BECAUSE IT IS NOT USUAL FOR AN ISRAELITE TO RETURN ON THE SABBATH. R'SIMEON RULED: EVEN IF HE LEFT HIS HOUSE AND WENT TO SPEND THE SABBATH WITH HIS DAUGHTER IN THE SAME TOWN<span class="x" onmousemove="('comment',' So that he could return on the Sabbath if he were disposed to do so.');"><sup>26</sup></span> HIS SHARE IMPOSES NO RESTRICTION, SINCE<span class="x" onmousemove="('comment',' At the time the Sabbath began.');"><sup>27</sup></span>
ט <big><strong>גמ׳</strong></big> אמר רב הלכה כר"ש ודוקא בתו אבל בנו לא דאמרי אינשי נבח בך כלבא עול נבח בך גורייתא פוק:
9 HE HAD NO INTENTION WHATEVER OF RETURNING.<span class="x" onmousemove="('comment',' Lit., 'because he has already removed (the thought of returning) from his heart'.');"><sup>28</sup></span> <big><b>GEMARA: </b></big>Rab stated: The halachah is in agreement with R'SIMEON. This, however, applies only [where the man went to spend the Sabbath with] his daughter but not [where he went to spend it with] his son; for it is a common saying: 'If a dog barks at you, go in; if a bitch barks at you go out'.<span class="x" onmousemove="('comment',' A quarrelsome son-in-law is not very dangerous and there is no reason to expect that his father-in-law might have to leave his daughter's house during the Sabbath. A quarrelsome daughter-in-law might drive her father-in-law from his sons's house before the day is over.');"><sup>29</sup></span> <big><b>MISHNAH: </b></big>FROM A CISTERN BETWEEN TWO COURTYARDS<span class="x" onmousemove="('comment',' Half of it being in the one and the other half in the other.');"><sup>30</sup></span>
י <big><strong>מתני׳</strong></big> בור שבין שתי חצירות אין ממלאין ממנו בשבת אלא אם כן עשו לו מחיצה גבוה עשרה טפחים בין מלמטה בין מתוך אוגנו
10 NO WATER MAY BE DRAWN<span class="x" onmousemove="('comment',' If no joint 'erub between the courtyards has been prepared.');"><sup>31</sup></span> ON THE SABBATH<span class="x" onmousemove="('comment',' Because each group of tenants would unlawfully be drawing water out of the other group's domain and carrying it into theirs.');"><sup>32</sup></span> UNLESS A PARTITION TEN HANDBREADTHS HIGH HAS BEEN MADE FOR IT<span class="x" onmousemove="('comment',' To divide the waters of the two domains from each other.');"><sup>33</sup></span> EITHER BELOW<span class="x" onmousemove="('comment',' This is explained in the Gemara infra.');"><sup>34</sup></span>
יא רבן שמעון בן גמליאל אומר בית שמאי אומרים מלמטה ובית הלל אומרים מלמעלה א"ר יהודה לא תהא מחיצה גדולה מן הכותל שביניהם:
11 OR WITHIN ITS RIM.<span class="x" onmousemove="('comment',' Though it does not touch the water. The partition is deemed to be extended downwards and to penetrate beneath the surface of the water to the ground. This is a special relaxation of the law in respect of water partitions.');"><sup>35</sup></span> R'SIMEON B. GAMALIEL STATED, BETH SHAMMAI RULED: BELOW,<span class="x" onmousemove="('comment',' This is explained in the Gemara infra.');"><sup>34</sup></span> AND BETH HILLEL RULED: ABOVE.<span class="x" onmousemove="('comment',' This is explained in the Gemara infra.');"><sup>34</sup></span> R'JUDAH OBSERVED: THE PARTITION COULD NOT BE MORE EFFECTIVE<span class="x" onmousemove="('comment',' Lit., 'let not the partition be greater'.');"><sup>36</sup></span>
יב <big><strong>גמ׳</strong></big> אמר רב הונא למטה למטה ממש למעלה למעלה ממש וזה וזה בבור ורב יהודה אמר למטה למטה מן המים למעלה למעלה מן המים
12 THAN THE INTERVENING WALL.<span class="x" onmousemove="('comment',' Between the two courtyards, and underneath which the cistern lies.');"><sup>37</sup></span> <big><b>GEMARA: </b></big>R'Huna explained: BELOW<span class="x" onmousemove="('comment',' In Beth Shammai's ruling.');"><sup>38</sup></span> means actually below,<span class="x" onmousemove="('comment',' Below the mouth of the cistern, sc. near the water, though there is no need for the edge of the partition to touch the water.');"><sup>39</sup></span> and ABOVE<span class="x" onmousemove="('comment',' In the ruling of Beth Hillel.');"><sup>40</sup></span>
יג א"ל רבה בר רב חנן לאביי הא דאמר רב יהודה למטה למטה מן המים מאי שנא למטה ממש דלא דעריבי מיא למטה מן המים נמי הא עריבי מיא
13 means actually above,<span class="x" onmousemove="('comment',' Near the rim. There is no need to extend it to the water.');"><sup>41</sup></span> and in either case the partition must be<span class="x" onmousemove="('comment',' Lit., 'and this and this'.');"><sup>42</sup></span> within the cistern.<span class="x" onmousemove="('comment',' Sc. even Beth Hillel agree that the entire partition of ten handbreadths high must be within the rim and below it.');"><sup>43</sup></span> Rab Judah, however, explained: BELOW<span class="x" onmousemove="('comment',' In Beth Shammai's ruling.');"><sup>38</sup></span>
יד א"ל לא שמיע לך הא דאמר רב יהודה אמר רב ומטו בה משום רבי חייא צריך שיראו ראשן של קנים למעלה מן המים טפח
14 means below the water,<span class="x" onmousemove="('comment',' Sc. the partition must be fixed in the floor of the cistern.');"><sup>44</sup></span> and ABOVE<span class="x" onmousemove="('comment',' In the ruling of Beth Hillel.');"><sup>40</sup></span> means above the water.<span class="x" onmousemove="('comment',' The partition need not actually touch it but must not be removed from it as far as the rum (cf. Supra n. 2. 'Below' according to R. Huna, it will be noted, is identical with 'above' according to Rab Judah) .');"><sup>45</sup></span> Said Rabbah son of R'Hanan to Abaye: With reference to Rab Judah's submission that<span class="x" onmousemove="('comment',' Lit., 'that which Rab Judah said'.');"><sup>46</sup></span>
טו ותו הא דאמר רב יהודה למעלה למעלה מן המים מאי שנא למעלה ממש דלא דעריבי מיא למעלה מן המים נמי הא עריבי מיא אמר ליה לא שמיע לך הא דתני יעקב קרחינאה צריך שישקע ראשי קנים במים טפח
15 'BELOW means below the water'<span class="x" onmousemove="('comment',' Sc. the partition must be fixed in the floor of the cistern.');"><sup>47</sup></span> why<span class="x" onmousemove="('comment',' Lit., 'what is the difference'.');"><sup>48</sup></span> did he not explain, 'actually below'?<span class="x" onmousemove="('comment',' Below the mouth of the cistern, sc. near the water, though there is no need for the edge of the partition to touch the water.');"><sup>49</sup></span> Apparently because the waters would be mixed;<span class="x" onmousemove="('comment',' Beneath the partition.');"><sup>50</sup></span>
טז ואלא הא דאמר רב יהודה קורה ארבע מתרת בחורבה ורב נחמן אמר רבה בר אבוה
16 but then, even if he explains, 'below the water',<span class="x" onmousemove="('comment',' Sc. the partition must be fixed in the floor of the cistern.');"><sup>47</sup></span> is not the water mixed?<span class="x" onmousemove="('comment',' Above the partition; since the water may be deeper than the height of the partition the prescribed size of which is only ten handbreadths.');"><sup>51</sup></span> - The other replied: Have you not heard the statement which Rab Judah made in the name of Rab or, as others are inclined to assert, in the name of R'Hiyya: The tops of the reeds<span class="x" onmousemove="('comment',' Of which the partition in the water is made.');"><sup>52</sup></span> must be seen projecting one handbreadth above the surface of the water! Furthermore,<span class="x" onmousemove="('comment',' It was asked.');"><sup>53</sup></span> with reference to Rab Judah's submission that ABOVE<span class="x" onmousemove="('comment',' In the ruling of Beth Hillel.');"><sup>40</sup></span> means above the water',<span class="x" onmousemove="('comment',' V. supra n. 8.');"><sup>54</sup></span> why<span class="x" onmousemove="('comment',' Lit., 'what is the difference'.');"><sup>48</sup></span> does he not explain, actually above'?<span class="x" onmousemove="('comment',' Near the rim. There is no need to extend it to the water.');"><sup>41</sup></span> Apparently because the water would be mixed;<span class="x" onmousemove="('comment',' Beneath the partition.');"><sup>50</sup></span> but then, even if it is explained: 'above the water'<span class="x" onmousemove="('comment',' V. supra n. 8.');"><sup>54</sup></span> is not the water mixed?<span class="x" onmousemove="('comment',' Beneath the partition.');"><sup>50</sup></span> - The other replied: Have you not heard what Jacob of Karhina has learnt: One must insert the ends of the reeds into the water<span class="x" onmousemove="('comment',' According to Beth Hillel.');"><sup>55</sup></span> to the depth of a handbreadth.<span class="x" onmousemove="('comment',' The difference between Beth Hillel and Beth Shammai being that while Beth Hillel regard the partition as a mere symbol of division, in consequence of which it is not necessary to insert it below the depth of one handbreadth of water, Beth Shammai regard it as a proper division, in consequence of which its lower end must be inserted into the bottom of the cistern so that it may completely divide between the waters of the two domains.');"><sup>56</sup></span> With reference, however, to Rab Judah's ruling that a crossbeam of the width of four handbreadths effects permissibility<span class="x" onmousemove="('comment',' Of the movement of objects under it.');"><sup>57</sup></span> in a ruin,<span class="x" onmousemove="('comment',' If it lay on its width and reached from one wall to the other on the opposite side.');"><sup>58</sup></span> and to that of R'Nahman who, citing Rabbah B'Abbuha, ruled that