Eruvin 34

דאית ליה קוברין דתניא איזהו מת מצוה כל שאין לו קוברין קורא ואחרים עונין אותו אין זה מת מצוה

he<span class="x" onmousemove="('comment',' The warrior.');">¹</span> has friends who would bury [him he is to be buried where he was killed].

ומת מצוה קנה מקומו והתניא המוציא מת מוטל בסרטיא מפניהו לימין אסרטיא או לשמאל אסרטיא

For it was taught: Who is deemed a meth mizwah? Any person who has no one<span class="x" onmousemove="('comment',' Rashi: Heirs.');">²</span>

שדה בור ושדה ניר מפניהו לשדה בור שדה ניר ושדה זרע מפניהו לשדה ניר היו שתיהן נירות שתיהן זרועות שתיהן בורות מפניהו לכל רוח שירצה

to bury him. Were he, however, to call [for help] and others answer him, he is not [to be regarded as] a meth mizwah.<span class="x" onmousemove="('comment',' Yeb. 89b, Naz. 43b.');">³</span>

אמר רב ביבי הכא במת מוטל על המיצר עסקינן מתוך שניתנה רשות לפנותו מן המיצר מפניהו לכל רוח שירצה:

But does a meth mizwah acquire [the right to be buried on] the spot where it is found? Was it not in fact taught: If a man found a corpse lying in the road, he may remove it to the right of the road or to the left of t road: [if on the one side there was] an uncultivated, and [on the other] a fallow field, he should remove it to the uncultivated field;<span class="x" onmousemove="('comment',' In order to avoid or reduce any possible damage to the crops.');">⁴</span>

ופטורין מרחיצת ידים: אמר אביי לא שנו אלא מים ראשונים אבל מים אחרונים חובה

a fallow field and a field with seeds, he should remove it to the fallow field;<span class="x" onmousemove="('comment',' In order to avoid or reduce any possible damage to the crops.');">⁴</span> if both fields were fallow, sown, or uncultivated he may remove it to whichever side he wishes?<span class="x" onmousemove="('comment',' B.K. 81b. Now if a meth mizwah must be buried on the spot in which it is found, why was his removal allowed in this Baraitha?');">⁵</span>

אמר רב חייא בר אשי מפני מה אמרו מים אחרונים חובה מפני שמלח סדומית יש שמסמא את העינים

- R'Bibi replied: Here we are dealing with a corpse that lay across a narrow path,<span class="x" onmousemove="('comment',' Blocking it entirely so that it is impossible to pass through without stepping over the corpse.');">⁶</span> and since permission was granted to remove it from the path<span class="x" onmousemove="('comment',' So as to enable priests and others who observe levitical purity to use the path without contracting defilement.');">⁷</span>

אמר אביי ומשתכחא כקורטא בכורא א"ל רב אחא בריה דרבא לרב אשי כייל מילחא מאי א"ל [הא] לא מיבעיא:

one may also move it to whichever side one pleases. THEY ARE EXEMPT FROM THE WASHING OF THE HANDS.

ומדמאי: דתנן מאכילין את העניים דמאי ואת אכסניא דמאי אמר רב הונא תנא בית שמאי אומרים אין מאכילין את העניים דמאי ואת אכסניא דמאי ובית הלל אומרים מאכילין את העניים דמאי ואת אכסניא דמאי:

Abaye stated: This was taught only in respect of the washing before a meal,<span class="x" onmousemove="('comment',' Lit., 'first water'.');">⁸</span> but the washing after a meal<span class="x" onmousemove="('comment',' Lit., 'last water. ohn');">⁹</span>

ומלערב: אמרי דבי רבי ינאי לא שנו אלא עירובי חצירות אבל עירובי תחומין חייבין

is obligatory. R.<span class="x" onmousemove="('comment',' MS.M., 'for R. Judah son of R. Hiyya'. Cf. also Tosaf. Hul. 105a, s.v. .');">¹⁰</span>

דתני רבי חייא לוקין על עירובי תחומין דבר תורה

Hiyya B'Ashi stated: Why did the Rabbis rule that washing after a meal<span class="x" onmousemove="('comment',' Lit., 'last water. ohn');">⁹</span> is obligatory?

מתקיף לה רבי יונתן וכי לוקין על לאו שבאל מתקיף רב אחא בר יעקב אלא מעתה דכתיב (ויקרא יט, לא) אל תפנו אל האובות ואל הידעונים ה"נ דלא לקי

Because there exists a certain Sodomitic salt that causes blindness.<span class="x" onmousemove="('comment',' And the washing after the meal removes it from the fingers that may have touched it (cf. Ber. 40a) .');">¹¹</span> And, said Abaye, it is found in the proportion of one grain to a kor<span class="x" onmousemove="('comment',' V. Glos.');">¹²</span>

רבי יונתן הכי קשיא ליה לאו שניתן לאזהרת מיתת ב"ד וכל לאו שניתן לאזהרת מיתת בית דין אין לוקין עליו

[in any kind of salt]. Said R'Aha son of Raba to R'Ashi: What [is your ruling where] one has measured out any salt?<span class="x" onmousemove="('comment',' Sc. handled it for some purpose other than that of eating it. Is the washing of the hands obligatory in such a case also?');">¹³</span>

אמר רב אשי מי כתיב אל יוציא (שמות טז, כט) אל יצא כתיב:

This,<span class="x" onmousemove="('comment',' That washing is required.');">¹⁴</span> the other replied, is perfectly obvious.<span class="x" onmousemove="('comment',' Lit., 'it is not (to be) asked'. At the present time it is no longer customary to wash the hands after a meal because Sodomitic salt is ohn uncommon or because no one now dips his fingers in salt after a meal (Tosaf. s.v. a.l.) .');">¹⁵</span>

<br><br><big><strong>הדרן עלך מבוי</strong></big><br><br>

FROM [THE RESTRICTIONS OF] DEMAI, for we learned: Poor men and billeted troops<span class="x" onmousemove="('comment',' Even if they are Jews.');">¹⁶</span> may be fed with demai.<span class="x" onmousemove="('comment',' Dem. III, 1; Ber. 47a; Shab. 127b; infra 31a. The laws of demai, being only Rabbinical, have been relaxed in these cases.');">¹⁷</span>

מתני׳ <big><strong>עושין</strong></big> פסין לביראות

R'Huna stated: One taught: Beth Shammai ruled: Poor men and billeted troops may not be fed with demai, and Beth Hillel ruled: Poor men and billeted troops may be fed with demai. AND FROM THE DUTY OF PREPARING AN 'ERUB.

ארבעה דיומדין נראין כשמונה דברי ר' יהודה ר"מ אומר שמונה נראין כשנים עשר ארבעה דיומדים וארבעה פשוטין

It was stated at the schoolhouse of R'Jannai: [This ruling] was taught only in regard to an 'erub<span class="x" onmousemove="('comment',' V. Glos,');">¹⁸</span> of courtyards but their obligation to an 'erub of boundaries remains unaffected, since R'Hiyya taught: For [transgressing the laws of] 'erub of boundaries flogging is incurred [in accordance with] Pentateuchal Law.<span class="x" onmousemove="('comment',' Cf. infra 51a. utk');">¹⁹</span>

גובהן עשרה טפחים ורוחבן ששה ועוביים כל שהוא וביניהן כמלא שתי רבקות של שלש שלש בקר דברי ר"מ

R'Jonathan demurred: Is flogging incurred on account of a prohibition<span class="x" onmousemove="('comment',' lit., 'not'. kt');">²⁰</span> implied in Al?<span class="x" onmousemove="('comment',' . This negative, it is now assumed, does not express emphatic prohibition as the negative particle .');">²¹</span>

ר' יהודה אומר של ארבע קשורות ולא מותרות אחת נכנסת ואחת יוצאת

R'Aha B'Jacob demurred:<span class="x" onmousemove="('comment',' Against R. Jonathan's demur.');">²²</span> Now then,<span class="x" onmousemove="('comment',' If no flogging is to be incurred for a prohibition expressed by al. kt');">²³</span>

מותר להקריב לבאר ובלבד שתהא פרה ראשה ורובה בפנים ושותה

since it is written in Scripture: Turn ye not<span class="x" onmousemove="('comment',' .');">²⁴</span> unto them that have familiar spirits, nor unto the wizards,<span class="x" onmousemove="('comment',' Lev. XIX, 31.');">²⁵</span>

מותר

should no flogging be incurred in that case also?<span class="x" onmousemove="('comment',' But the fact is that flogging is in that case incurred.');">²⁶</span> - It was this difficulty that R'Jonathan felt: [Is not this]<span class="x" onmousemove="('comment',' The injunction, 'Let no man go out' (Ex. XVI, 29) from which the prohibitions of both (a) walking beyond the Sabbath limits and (b) carrying utk from one Sabbath domain into another are inferred (v. Tosaf. s.v. a.l.) .');">²⁷</span> a prohibition that was given to [authorize] a warning of death at the hands of Beth din<span class="x" onmousemove="('comment',' For the carrying of objects from one Sabbath domain into another the penalty is not flogging but death (cf. Shab. 96b) .');">²⁸</span> and for any prohibition given to [authorize] a warning of death no flogging is incurred?<span class="x" onmousemove="('comment',' Even where the penalty of death is not inflicted as, for instance, where the witnesses gave their warning in respect of flogging. How then could it be ruled by R. Hiyya that 'for transgressing the laws of 'erub of boundaries', which are derived from the same text (cf. supra p. 118 n. 15) , 'flogging is incurred'?');">²⁹</span> - R'Ashi replied: Is it written in Scripture, 'Let no man carry out?<span class="x" onmousemove="('comment',' Which would explicitly have referred to the carrying of objects. Had this been the case, and as walking beyond the Sabbath limits is inferred from the same text, as no flogging is incurred for the carrying of objects so could none be incurred for walking beyond the Sabbath limits.');">³⁰</span> It is [in fact] written: Let no man go out.<span class="x" onmousemove="('comment',' Ex. XVI, 29. Since the expression used is actually that of going out, flogging is rightly incurred for acting against this prohibition (cf. Tosaf. loc. cit. Rashi has a different interpretation) .');">³¹</span> <big><b>MISHNAH: </b></big>WELLS<span class="x" onmousemove="('comment',' That are situated in a public domain and are no less than ten handbreadths deep and four handbreadths wide and, in consequence, subject to the status of a private domain.');">³²</span> MAY BE PROVIDED<span class="x" onmousemove="('comment',' In order that water may be drawn from them on the Sabbath.');">³³</span> WITH STRIPS OF WOOD<span class="x" onmousemove="('comment',' No proper enclosure being necessary (v. infra) .');">³⁴</span> [BY FIXING] FOUR CORNER-PIECES<span class="x" onmousemove="('comment',' Or deyomads (cf. note supra 15a) , each consisting of two upright boards of the prescribed measurements (v. infra) with their ends joined at right angles to each other.');">³⁵</span> THAT HAVE THE APPEARANCE OF EIGHT [SINGLE STRIPS];<span class="x" onmousemove="('comment',' So that each of the four sides of the well is screened at each of its two ends by a strip of wood of the prescribed size, and the space around it within the enclosure is thus converted into a private domain into which water from the well may be drawn (cf. supra n. 2) .');">³⁶</span> SO R'JUDAH. R'MEIR RULED: EIGHT [STRIPS THAT] HAVE THE APPEARANCE OF TWELVE [MUST BE SET UP], FOUR BEING CORNER-PIECES AND FOUR SINGLE [STRIPS].<span class="x" onmousemove="('comment',' One between each two corner-pieces (cf. previous note) .');">³⁷</span> THEIR HEIGHT [MUST BE] TEN HANDBREADTHS, THEIR WIDTH SIX, AND THEIR THICKNESS [MAY BE] OF ANY SIZE WHATSOEVER'BETWEEN THEM [THERE MAY BE] AS MUCH<span class="x" onmousemove="('comment',' Lit., 'like the fullness of'.');">³⁸</span> [SPACE AS TO ADMIT] TWO TEAMS OF THREE OXEN EACH; SO R'MEIR; BUT R'JUDAH SAID: OF FOUR [OXEN EACH, THESE TEAMS BEING] TIED TOGETHER AND NOT APART<span class="x" onmousemove="('comment',' This is a restriction: The space must not be wider than that.');">³⁹</span> [BUT THERE MAY BE SPACE ENOUGH FOR] ONE<span class="x" onmousemove="('comment',' Team (v. infra 19a ad fin.)');">⁴⁰</span> TO ENTER WHILE THE OTHER GOES OUT.<span class="x" onmousemove="('comment',' A relaxation of the law: They need not be brought so closely together as to leave no room for them to move freely.');">⁴¹</span> IT IS PERMITTED TO BRING [THE STRIPS] CLOSE TO THE WELL, PROVIDED A COW CAN BE WITHIN [THE ENCLOSURE WITH] ITS HEAD AND THE GREATER PART OF ITS BODY WHEN DRINKING.<span class="x" onmousemove="('comment',' If the space is smaller, the drawing of water is forbidden on the Sabbath, since the cow might back out of the enclosure and one might carry the bucket after her and thus be guilty of carrying from a private, into a public domain.');">⁴²</span> IT IS PERMITTED