Eruvin 194

א"ל אביי במאי אוקימתא למתניתין בסכנת עו"ג אימא סיפא ר' שמעון אומר נותנן לחבירו וחבירו לחבירו כל שכן דאוושא מילתא

Said Abaye:<span class="x" onmousemove="('comment',' So MS.M. Cur. edd. add., 'to him');">¹</span> How<span class="x" onmousemove="('comment',' Lit., 'in what'.');">²</span> did you explain our Mishnah? That it refers to danger from idolaters?

חסורי מיחסרא והכי קתני במה דברים אמורים בסכנת עו"ג אבל בסכנת ליסטים מוליכן פחות פחות מד' אמות:

Read them the final clause, R'SIMEON RULED: HE SHALL PASS THEM TO HIS FELLOW AND HIS FELLOW SHALL PASS THEM TO HIS FELLOW, would not this cause much greater publicity?<span class="x" onmousemove="('comment',' And thus enhance the danger.');">³</span> A clause is wanting in our Mishnah, the proper reading being as follows: This applies to danger from idolaters but in the case of danger from highwaymen he carries them in small stages each of less than four cubits. R'SIMEON RULED: HE SHALL PASS THEM TO HIS FELLOW etc. On what principle do they<span class="x" onmousemove="('comment',' R Simeon and the first Tanna.');">⁴</span> differ? - One Master<span class="x" onmousemove="('comment',' The first Tanna according to the emendation of the Mishnah just given.');">⁵</span>

רבי שמעון אומר נותנן לחבירו וכו': במאי קמיפלגי מר סבר פחות מארבע אמות עדיף דאי אמרת נותנן לחבירו וחבירו לחבירו אוושא מלתא דשבת

holds that it is preferable to carry them in stages of less than four cubits, for if you should sa that he should pass them to his fellow and his fellow to his fellow, the desecration of the sabbath would be given undue publicity; while the other Master<span class="x" onmousemove="('comment',' R. Simeon');">⁶</span> holds that it is preferable to pass them to one's fellow, for should you say that he shall carry them in stages of less than four cubits it might sometimes happen that he would be absent-minded and would in consequence carry them four cubits in a public domain. THE SAME PROCEDURE IS TO BE FOLLOWED IN THE CASE OF A SON OF HIS. How does his child come to be<span class="x" onmousemove="('comment',' Lit., 'what does he want'.');">⁷</span>

ומר סבר נותנן לחבירו עדיף דאי אמרת מוליכן פחות מארבע אמות זימנין דלאו אדעתיה ואתי לאתויינהו ארבע אמות ברה"ר:

there? - The school of Manasseh taught: This is a case where his mother bore him in the field. And what is intended by the expression. EVEN THOUGH THEY ARE AS MANY AS A HUNDRED? - That, though the movement from hand to hand is rather a hardship to him, this procedure is nevertheless to be preferred.<span class="x" onmousemove="('comment',' Since the possible desecration of the Sabbath is thereby avoided.');">⁸</span> R'Judah RULED: A MAN MAY PASS A JAR'But does not R'Judah agree with what we learned: Cattle and objects may move only as far as the feet of their owner?<span class="x" onmousemove="('comment',' Bezah 37b, sc. even a person who borrowed them may not lead or carry them beyond the limits within which their owner may move.');">⁹</span>

וכן בנו: בנו מאי בעי התם דבי מנשה תנא בשילדתו אמו בשדה

- Resh Lakish citing levi the elder replied: Here we are dealing with a case where he<span class="x" onmousemove="('comment',' Every one of the men to whom the jar is passed in turn.');">¹⁰</span> emptied the contents from one jar<span class="x" onmousemove="('comment',' Each person to whom the jar is passed in succession.');">¹¹</span> into another,<span class="x" onmousemove="('comment',' Of his own and that could, therefore, be carried as far as he himself may go.');">¹²</span> R'Judah following his view, expressed elsewhere,<span class="x" onmousemove="('comment',' Lit., 'that he said'.');">¹³</span>

ומאי אפילו הן מאה דאע"ג דקשיא ליה ידא אפילו הכי הא עדיפא:

that water<span class="x" onmousemove="('comment',' Under certain conditions.');">¹⁴</span> is deemed to have no substance,<span class="x" onmousemove="('comment',' it is not restricted, therefore, to the limits of its owner's movements.');">¹⁵</span> for we learned:<span class="x" onmousemove="('comment',' Bezah 37a.');">¹⁶</span> R'Judah exempts<span class="x" onmousemove="('comment',' From being restricted, like spices and salt,to the limits of the movements of its original owner.');">¹⁷</span>

רבי יהודה אומר נותן אדם חבית: ולית ליה לרבי יהודה הא דתנן הבהמה והכלים כרגלי הבעלים

water<span class="x" onmousemove="('comment',' That was borrowed by one woman from another for her dough.');">¹⁸</span> because it has no substance.<span class="x" onmousemove="('comment',' it is not restricted, therefore, to the limits of its owner's movements.');">¹⁵</span> Then<span class="x" onmousemove="('comment',' Since R. Judah agrees that the jar itself must not be moved beyond the limits allowed to its owner.');">¹⁹</span> what could be the meaning<span class="x" onmousemove="('comment',' In the objection of the Rabbis.');">²⁰</span>

אמר ריש לקיש משום לוי סבא הכא במאי עסקינן במערן מחבית לחבית ורבי יהודה לטעמיה דאמר מים אין בהם ממש

of THIS<span class="x" onmousemove="('comment',' Presumably the JAR.');">²¹</span> MUST NOT MOVE? - That<span class="x" onmousemove="('comment',' I.e., the water.');">²²</span> which is within THIS MUST NOT BE MOVED FURTHER THAN THE FEET OF ITS OWNER'Might it not be suggested that R'Judah was heard to hold his view<span class="x" onmousemove="('comment',' That water is deemed to have no substance.');">²³</span> only where it<span class="x" onmousemove="('comment',' I.e., the water.');">²²</span>

דתנן רבי יהודה פוטר במים מפני שאין בהן ממש

was absorbed in dough;<span class="x" onmousemove="('comment',' Where its independent existence is completely lost.');">²⁴</span> was he, however, heard to hold the same view where<span class="x" onmousemove="('comment',' As in the case of the water in the jar under discussion.');">²⁵</span> it had an independent existence? Surely.<span class="x" onmousemove="('comment',' Lit., 'now'.');">²⁶</span>

ומאי לא תהלך זו לא יהלך מה שבזו יותר מרגלי הבעלים

if where water is mixed with the contents of a pot<span class="x" onmousemove="('comment',' 1.e., where it is mixed with other food.');">²⁷</span> R'Judah rules that it does not lose its existence, would it lose it where<span class="x" onmousemove="('comment',' As in the case of the water in the jar under discussion.');">²⁵</span> it had an independent existence? For was it not taught:<span class="x" onmousemove="('comment',' Bezah 39a.');">²⁸</span>

אימר דשמעת ליה לר' יהודה היכא דבליען בעיסה היכא דאיתנהו בעינייהו מי שמעת ליה השתא בקדירה אמר רבי יהודה לא בטלי בעינייהו בטלי דתניא רבי יהודה אומר מים ומלח בטלין בעיסה ואין בטלין בקדירה מפני רוטבה

R'Judah ruled: Water and salt lose their identity in dough but not in a pot<span class="x" onmousemove="('comment',' 1.e., where it is mixed with other food.');">²⁷</span> on account of its broth?<span class="x" onmousemove="('comment',' Which, like the water, is a liquid. Much less then in a jar in which the water alone is contained.');">²⁹</span> - Rather, explained Raba, we are here dealing with the case of a jar that had acquired<span class="x" onmousemove="('comment',' When the Sabbath began.');">³⁰</span> a place for the Sabbath and that of water that had not acquired a place.<span class="x" onmousemove="('comment',' If, for instance, it was drawn on the Sabbath from a river. Such water (cf. supra 46a) may be carried by anyone as far as his own Sabbath limits.');">³¹</span>

אלא אמר רבא הכא בחבית שקנתה שביתה ומים שלא קנו שביתה עסקינן דבטלה חבית לגבי מים

so that the identity of the jar<span class="x" onmousemove="('comment',' Which is only of secondary importance serving as it does as a mere container for the water.');">³²</span> is lost In the water;<span class="x" onmousemove="('comment',' Which is here of primary importance, and which may be carried by anyone (cf. supra n. 12) within his own limits.');">³³</span> as we have learnt: If a man carries out<span class="x" onmousemove="('comment',' On the Sabbath.');">³⁴</span> a living person in a bed he is exempt<span class="x" onmousemove="('comment',' From the penalties for desecration of the Sabbath by carrying.');">³⁵</span>

כדתנן המוציא החי במטה פטור אף על המטה מפני שהמטה טפילה לו

even in respect of the bed,<span class="x" onmousemove="('comment',' i.e., not only in respect of the living person who is deemed to be carrying himself.');">³⁶</span> since the bed<span class="x" onmousemove="('comment',' Being used for the sake of the person in it only.');">³⁷</span> is of secondary importance;<span class="x" onmousemove="('comment',' To the person in it who is of primary importance. As no penalty is incurred for carrying out the man so is none incurred for carrying out the bed.');">³⁸</span> if a man carries out<span class="x" onmousemove="('comment',' On the Sabbath.');">³⁴</span>

המוציא אוכלין פחות מכשיעור בכלי פטור אף על הכלי מפני שהכלי טפל לו

in a vessel food-stuffs less than the forbidden quantity he is exempt<span class="x" onmousemove="('comment',' From the penalties for desecration of the Sabbath by carrying.');">³⁵</span> even in respect of the vessel,<span class="x" onmousemove="('comment',' Not only in respect of the foodstuffs which were less than the forbidden quantity.');">³⁹</span> since the vessel<span class="x" onmousemove="('comment',' Whose entire use is due to the foodstuffs in it.');">⁴⁰</span> is only of secondary importance.<span class="x" onmousemove="('comment',' To the food (cf. supra n. 19 mut. mut.) . Similarly in the case of the jar and the water, since the latter is of primary, and the former is only of secondary importance, the former's identity is completely lost in that of the latter and may, therefore, be carried to the same limits.');">⁴¹</span>

מתיב רב יוסף ר' יהודה אומר בשיירא נותן אדם חבית לחבירו וחבירו לחבירו בשיירא אין שלא בשיירא לא אלא אמר רב יוסף כי תנן נמי במתניתין בשיירא תנן

R'Joseph raised an objection: R'Judah ruled: 'When in a caravan a man, may pass a jar to his fellow and his fellow to his fellow', which implies, does it not, that only when in a caravan<span class="x" onmousemove="('comment',' Sc. in abnormal conditions where water has to be carried long distances and where one has no other alternative.');">⁴²</span> is this permitted but not otherwise?<span class="x" onmousemove="('comment',' How then is this to be reconciled with R. Judah's ruling in our Mishnah?');">⁴³</span> - The fact rather is, explained R'Joseph, that what<span class="x" onmousemove="('comment',' Lit., , ' when'.');">⁴⁴</span> we learned in our Mishnah referred also to a caravan.

אביי אמר בשיירא אפי' חבית שקנתה שביתה ומים שקנו שביתה שלא בשיירא חבית שקנתה שביתה ומים שלא קנו שביתה

Abaye explained:<span class="x" onmousemove="('comment',' The difficulty raised by R. Joseph.');">⁴⁵</span> When in a caravan the device<span class="x" onmousemove="('comment',' Of passing the jar from hand to hand.');">⁴⁶</span> is permitted even when both the jar and the water had acquired a place for the Sabbath, but when one is not in a caravan the device<span class="x" onmousemove="('comment',' Of passing the jar from hand to hand.');">⁴⁶</span> is allowed only where the jar alone had acquired a place for the Sabbath but not the water.

רב אשי אמר הכא בחבית דהפקר עסקינן ומים דהפקר עסקינן ומאן אמרו לו רבי יוחנן בן נורי היא דאמר חפצי הפקר קונין שביתה ומאי לא תהלך זו יותר מרגלי הבעלים לא יהלכו אלו יותר מכלים שיש להם בעלים:

R'Ashi explained:<span class="x" onmousemove="('comment',' The difficulty raised by R. Joseph.');">⁴⁵</span> Here we are dealing with a jar and water both of which were ownerless,<span class="x" onmousemove="('comment',' Hefker so that whosoever picks them up acquires them and may, therefore, carry them to the ends of his own Sabbath limits.');">⁴⁷</span> And whose [view is expressed in what] THEY SAID TO HIM? - That of R'Johanan B'Nuri who holds that ownerless objects acquire their place for the Sabbath.<span class="x" onmousemove="('comment',' Supra 45b.');">⁴⁸</span> And what<span class="x" onmousemove="('comment',' Since the jar and the water were ownerless.');">⁴⁹</span>

<big><strong>מתני׳</strong></big> היה קורא בספר על האיסקופה ונתגלגל הספר מידו גוללו אצלו

could be the meaning of THIS MUST NOT BE MOVED FURTHER THAN THE FEET OF ITS OWNER? - they must not be moved further than vessels that have an owner.<span class="x" onmousemove="('comment',' Two thousand cubits in all directions.');">⁵⁰</span> <big><b>MISHNAH: </b></big>IF A MAN WAS READING IN A SCROLL<span class="x" onmousemove="('comment',' Of Scripture.');">⁵¹</span> ON A THRESHOLD AND THE SCROLL ROLLED OUT OF HIS HAND,<span class="x" onmousemove="('comment',' Into a public domain.');">⁵²</span> HE MAY ROLL IT BACK TO HIMSELF.<span class="x" onmousemove="('comment',' If one of its ends remained in his hand (v. Gemara infra) .');">⁵³</span>

היה קורא בראש הגג ונתגלגל הספר מידו עד שלא הגיע לעשרה טפחים גוללו אצלו משהגיע לעשרה טפחים הופכו על הכתב

IF HE WAS READING IT ON THE TOP OF A ROOF AND THE SCROLL ROLLED OUT OF HIS HAND,<span class="x" onmousemove="('comment',' Into a public domain.');">⁵²</span> HE MAY, BEFORE IT REACHED TEN HANDBREADTHS FROM THE GROUND, ROLL IT BACK TO HIMSELF.<span class="x" onmousemove="('comment',' Since it was still outside the public domain which extends only to a level of ten handbreadths above the ground.');">⁵⁴</span> BUT AFTER IT HAD REACHED THE TEN HANDBREADTHS<span class="x" onmousemove="('comment',' And one of its ends is thus within the public domain from which it is forbidden to transfer an object into any other domain.');">⁵⁵</span> HE MUST TURN IT OVER WITH ITS WRITING DOWNWARDS.<span class="x" onmousemove="('comment',' Lit., 'on the writing', to protect it as much as is possible from the sun, dust or rain.');">⁵⁶</span>

רבי יהודה אומר אפילו אין מסולק מן הארץ אלא כמלא מחט גוללו אצלו ר' שמעון אומר אפילו בארץ עצמו גוללו אצלו שאין לך דבר משום שבות עומד בפני כתבי הקודש:

R'JUDAH RULED: EVEN IF IT WAS REMOVED FROM THE GROUND BY NO MORE THAN A THREAD'S<span class="x" onmousemove="('comment',' So T.J., Alfasi, MS.M. and cur. edd. infra 98a. Cur. edd. here 'needles'.');">⁵⁷</span> THICKNESS HE MAY ROLL IT BACK TO HIMSELF. R'SIMEON RULED: EVEN IF IT TOUCHED THE ACTUAL GROUND HE MAY ROLL IT BACK TO HIMSELF, SINCE NO PROHIBITION THAT IS DUE TO SHEBUTH<span class="x" onmousemove="('comment',' A Rabbinical prohibition in connection with the Sabbath (v. Glos.) , such as the rolling back of a scroll where one of its ends was still in the reader's hands. Pentateuchally this is permitted but as a preventive measure against the possibility of carrying back the scroll where it was wholly in the public domain, a Rabbinical prohibition was imposed.');">⁵⁸</span> RETAINS ITS FORCE<span class="x" onmousemove="('comment',' Lit., 'stands'.');">⁵⁹</span>

<big><strong>גמ׳</strong></big> האי איסקופה ה"ד אילימא איסקופה רשות היחיד וקמה רשות הרבים ולא גזרינן דילמא נפיל ואתי לאתויי

IN THE PRESENCE OF THE HOLY WRITINGS.<span class="x" onmousemove="('comment',' I.e., where their preservation or honour is at stake.');">⁶⁰</span> <big><b>GEMARA: </b></big>What kind of THRESHOLD is one to imagine? If it be suggested that the threshold was a private domain,<span class="x" onmousemove="('comment',' One, for instance, that was no less than ten handbreadths high and four handbreadths wide.');">⁶¹</span> and that in front of it was a public domain,<span class="x" onmousemove="('comment',' Into which one end of the scroll had rolled.');">⁶²</span> and that no preventive measure<span class="x" onmousemove="('comment',' Forbidding to roll it back to the reader in the private domain who was still holding its other end.');">⁶³</span> was enacted against the possibility that the entire scroll might fall down<span class="x" onmousemove="('comment',' On the ground of the public domain.');">⁶⁴</span> and that one might then carry it in,<span class="x" onmousemove="('comment',' Back into the private domain, and thus incur the obligation of a sin-offering.');">⁶⁵</span>