Eruvin 35

להרחיק כל שהוא ובלבד שירבה בפסין ר' יהודה אומר עד בית סאתים

TO REMOVE [THE STRIPS]<span class="x" onmousemove="('comment',' From the well.');">¹</span> TO ANY [DISTANCE]<span class="x" onmousemove="('comment',' And thus extend the space enclosed.');">²</span> PROVIDED ONE INCREASES THE STRIPS.<span class="x" onmousemove="('comment',' So that no gap in the enclosure is wider than ten cubits according to R. Meir, or thirteen and a third cubits according to R. Judah. V. GEMARA:');">³</span>

אמרו לו לא אמרו בית סאתים אלא לגנה ולקרפף אבל אם היה דיר או סהר או מוקצה או חצר אפילו בית חמשת כורין אפילו בית עשרה כורין מותר ומותר להרחיק כל שהוא ובלבד שירבה בפסין:

R'JUDAH SAID: [THE ENCLOSURE MAY BE ONLY] AS LARGE AS<span class="x" onmousemove="('comment',' Lit., 'until'.');">⁴</span> TWO BETH SE'AH,<span class="x" onmousemove="('comment',' V. Glos.');">⁵</span> BUT THEY<span class="x" onmousemove="('comment',' The Rabbis. ;pre');">⁶</span>

<big><strong>גמ׳</strong></big> לימא מתני' דלא כחנניא דתניא עושין פסין לבור וחבלין לשיירא וחנניא אומר חבלין לבור אבל לא פסין

SAID TO HIM: [THE LIMIT OF] TWO BETH SE'AH WAS PRESCRIBED FOR A GARDEN OR A KARPAF<span class="x" onmousemove="('comment',' , an enclosure for the storage of wood or the like outside a settlement.');">⁷</span> ONLY,<span class="x" onmousemove="('comment',' Since these are not made to serve as habitations.');">⁸</span> BUT IF [THE ENCLOSURE] WAS A CATTLEPEN,<span class="x" onmousemove="('comment',' Which is shifted from place to place in the fields, its main purpose being the collection of sufficient manure for the respective spots on which it is set up.');">⁹</span>

אפי' תימא חנניא בור לחוד באר לחוד

A FOLD,<span class="x" onmousemove="('comment',' For town cattle.');">¹⁰</span> A BACKYARD OR A COURTYARD<span class="x" onmousemove="('comment',' Which may be regarded as an enclosure for human habitation.');">¹¹</span> IT MAY BE [AS BIG AS] FIVE OR TEN BETH KOR.<span class="x" onmousemove="('comment',' V. Glos.');">⁵</span>

איכא דאמרי מדלא קתני חנניא אומר עושין חבלין לבור ופסין לבאר מכלל דלחנניא לא שנא בור ולא שנא באר חבלין אין פסין לא לימא מתני' דלא כחנניא

AND<span class="x" onmousemove="('comment',' Since the water of a well may be used for human beings as for cattle, and the enclosure around it assumes, in consequence, the nature of a human habitation.');">¹²</span> [FOR THIS REASON] IT IS PERMITTED TO REMOVE [THE STRIPS FROM THE WELL TO] ANY DISTANCE PROVIDED ONE INCREASES THE NUMBER OF THE STRIPS.<span class="x" onmousemove="('comment',' V. supra note 2.');">¹³</span> <big><b>GEMARA: </b></big>Must one assume that our Mishnah is not in agreement [with a ruling of] Hanania; for it was taught: Strips of wood may be put up round a cistern<span class="x" onmousemove="('comment',' Cf. notes on our Mishnah ab init. It is not necessary to provide a proper enclosure. (The reason is given infra) .');">¹⁴</span>

אפילו תימא חנניא למאי דקאמר ת"ק קא מהדר ליה

and ropes<span class="x" onmousemove="('comment',' But not strips of wood (cf. previous note) .');">¹⁵</span> around a caravan,<span class="x" onmousemove="('comment',' Cf. supra 16b notes.');">¹⁶</span> but Hanania ruled: Ropes [may be put up] round a cistern but not strips of wood?<span class="x" onmousemove="('comment',' Now, since a cistern and a well are equally private domains, does not our Mishnah, which allows strips of wood for the latter, obviously differ from the ruling of Hanania which does not allow them for the former?');">¹⁷</span>

לימא מתני' דלא כר"ע דתנן אחד באר הרבים ובור הרבים ובאר היחיד עושין להן פסין אבל בור היחיד עושין לו מחיצה גבוה עשרה טפחים דברי ר"ע

- It may be said [to agree] even [with the ruling of] Hanania for a cistern and a well belong to two different categories.<span class="x" onmousemove="('comment',' Lit., 'a cistern alone and a well alone'. In the case of a cistern, unlike that of a well, it is possible for the water to be completely used or dried up, and for an empty pit, an enclosure of strips of wood with gaps between them is invalid.');">¹⁸</span> There are [others] who read: Since it was not stated<span class="x" onmousemove="('comment',' In the Baraitha just cited.');">¹⁹</span> Hanania ruled: 'Ropes must be put up round a cistern and strips of board [may be put up] round a well', it may be inferred that [according] to the view] of Hanania both in the case of a cistern and in that of<span class="x" onmousemove="('comment',' Lit., 'there is no difference'.');">²⁰</span>

ואילו הכא קתני לביראות לביראות אין לבורות לא

a well, only ropes are permitted but not strips of wood; must one then assume that our Mishnah<span class="x" onmousemove="('comment',' Which allows boards for the latter.');">²¹</span> is not in agreement [with the ruling of] Hanania? - It may be said [to agree] even [with the ruling of] Hanania, for he<span class="x" onmousemove="('comment',' Hanania in his ruling.');">²²</span> only replied to that<span class="x" onmousemove="('comment',' A cistern.');">²³</span>

אפי' תימא ר"ע באר מים חיים דפסיקא ליה לא שנא דרבים ול"ש דיחיד קתני בור מכונסין דלא פסיקא ליה לא קתני

of which the first Tanna had spoken.<span class="x" onmousemove="('comment',' The question of a well not having arisen, there was no need for him to mention it.');">²⁴</span> Must it be assumed that our Mishnah is at variance with [a ruling of] R'Akiba; for we learned: 'Strips of wood may be provided<span class="x" onmousemove="('comment',' V. supra p. 121, n. 13.');">²⁵</span> for a public well, a public cistern as well as<span class="x" onmousemove="('comment',' Lit., ' (it is all) one'.');">²⁶</span>

לימא מתני' דלא כר' יהודה בן בבא דתנן רבי יהודה בן בבא אומר אין עושין פסין אלא לבאר הרבים בלבד ואילו הכא קתני לביראות ל"ש דרבים ול"ש דיחיד

for a private well, but for a private cistern a screen ten handbreadths high must be provided; so R'Akiba',<span class="x" onmousemove="('comment',' Infra 22b.');">²⁷</span> whereas here it was stated [that such strips of wood may be provided] for WELLS. [Does it not then follow:] only<span class="x" onmousemove="('comment',' Lit., 'yes'.');">²⁸</span>

אפי' תימא ר' יהודה בן בבא מאי ביראות ביראות דעלמא

for WELLS but not for cisterns?<span class="x" onmousemove="('comment',' Even if they were public; contrary to R. Akiba who does permit such boards for public cisterns.');">²⁹</span> - It may be said [to be in agreement] even with R'Akiba, for it only taught of a well of living water because [the law in its case is] definite, there being no difference whether it was public or private, but it did not teach concerning a cistern containing collected [water] since [the law in its case] is not definite.<span class="x" onmousemove="('comment',' There being in agreement with R. Akiba, a difference between a public, and a private one.');">³⁰</span> Need it be suggested that our Mishnah is at variance with a ruling of R'Judah B'Baba; for we learned, R'Judah B'Baba ruled: Strips of wood may be set up round a public well only',<span class="x" onmousemove="('comment',' Infra 22b.');">²⁷</span>

מאי דיומדין א"ר ירמיה בן אלעזר דיו עמודין:

whereas here it was stated [that such strips may be set up] for WELLS, implying<span class="x" onmousemove="('comment',' By the use of the plural.');">³¹</span> that there is no difference whether they were public or private? - It may be said to agree even with R'Judah B'Baba, for by WELLS were meant [public] wells in general.<span class="x" onmousemove="('comment',' Private ones, however, are, in agreement with R. Judah b. Baba, excluded. ihsnuhs');">³²</span> What is the meaning of deyomadin?<span class="x" onmousemove="('comment',' rendered supra 'CORNER-PIECES'. ihsung uhs');">³³</span>

ד"יו למ"נודה שב"ח זונ"ית נתק"לקל במי"דה שלש"ה סימן:

R'Jeremiah B'Eleazar replied: Deyo 'amudin.<span class="x" onmousemove="('comment',' 'two pillars'. Cf. the Greek parallel, **, and note supra 15a.');">³⁴</span> <br>(Mnemonic:<span class="x" onmousemove="('comment',' Containing striking words or phrases of each of the following sayings of R. Jeremiah b. Eleazar.');">³⁵</span> Two, under a ban, praise, dove, house, two,<span class="x" onmousemove="('comment',' The last three terms are the reading of Elijah Wilna in place of one unintelligible term in cur. edd.');">³⁶</span>

תנן התם ר' יהודה אומר כל השיתין פטורין חוץ מן הדיופרא מאי דיופרא אמר עולא אילן העושה דיו פירות בשנה

was cursed, by a relationship three.) We learned elsewhere: R'Judah ruled: All wild figs<span class="x" onmousemove="('comment',' Since they are cheap and an 'am ha-ares does not mind the small loss he incurs in tithing them.');">³⁷</span> are exempt [from the restrictions of demai]<span class="x" onmousemove="('comment',' V. Glos. trpuhs');">³⁸</span>

א"ר ירמיה בן אלעזר דיו פרצוף פנים היה לו לאדם הראשון שנאמר (תהלים קלט, ה) אחור וקדם צרתני כתיב (בראשית ב, כב) ויבן ה' אלהים את הצלע וגו' רב ושמואל חד אמר פרצוף וחד אמר זנב

excepting those of deyufra.<span class="x" onmousemove="('comment',' Because they are expensive (cf. prev. note) . cf. Gr. **, Dem. I, 1. uhs trp hrp');">³⁹</span> What [is the meaning of] 'deyufra'? - Ulla replied: A tree that bears fruit twice a year.<span class="x" onmousemove="('comment',' A play upon the word: = 'two', = 'fruit'.');">⁴⁰</span> R'Jeremiah B'Eleazar said: The first man<span class="x" onmousemove="('comment',' Or 'Adam (who was) the first (man) '. hb,rm rm vrum');">⁴¹</span>

בשלמא למ"ד פרצוף היינו דכתיב אחור וקדם צרתני אלא למ"ד זנב מאי אחור וקדם צרתני

had two full faces, for it is said in Scripture: Thou hast shape me<span class="x" onmousemove="('comment',' . is compared with 'shape (of the face) '. E.V., beset me; A.J.T. 'hemmed me in'.');">⁴²</span> behind and before.<span class="x" onmousemove="('comment',' Ps. CXXXIX, 5.');">⁴³</span> It is written: And the Lord God builded the side<span class="x" onmousemove="('comment',' E.V., rib.');">⁴⁴</span>

כדר' אמי דא"ר אמי אחור למעשה בראשית וקדם לפורענות

etc.<span class="x" onmousemove="('comment',' Gen. II, 22.');">⁴⁵</span> Rab and Samuel [differ on the meaning of 'side']. One explains: A full face<span class="x" onmousemove="('comment',' From which Eve was formed.');">⁴⁶</span>

בשלמא אחור למעשה בראשית דלא איברי עד מעלי שבתא אלא וקדם לפורענות מאי היא אילימא משום קללה הא בתחילה נתקלל נחש ולבסוף נתקללה חוה ולבסוף נתקלל אדם

and the other explains: A tail.<span class="x" onmousemove="('comment',' From which Eve was formed.');">⁴⁶</span> According to him who explained: 'a full face', it was quite proper for Scripture to state: Thou hast shaped me behind and before;<span class="x" onmousemove="('comment',' Cf. supra notes 10 and 11');">⁴⁷</span> but according to him who explained: 'A tail', what [could be the meaning of] Thou hast shaped me behind and before?<span class="x" onmousemove="('comment',' Cf. supra notes 10 and 11');">⁴⁷</span>

אלא למבול דכתיב (בראשית ז, כג) וימח את כל היקום אשר על פני האדמה מאדם ועד בהמה וגו'

- As R'Ammi explained, for R'Ammi said: [Adam was] behind [last] in the work of the creation<span class="x" onmousemove="('comment',' Lit., 'beginning'.');">⁴⁸</span> and before [the others] for retribution. One may well concede that he was 'behind in the work of the creation', since he was not created before the Sabbath eve;<span class="x" onmousemove="('comment',' Lit., 'the entering of the Sabbath', when all else was already created (cf. Gen. I) .');">⁴⁹</span>

בשלמא למ"ד פרצוף היינו דכתיב (בראשית ב, ז) וייצר תרין יודין אלא למ"ד זנב מאי וייצר

what means, however, 'Before [the others] for retribution'? Shall I say [it refers] to the curse,<span class="x" onmousemove="('comment',' Gen. III, 17ff');">⁵⁰</span> surely, [it could be objected] was not the serpent cursed first,<span class="x" onmousemove="('comment',' Ibid. 14ff.');">⁵¹</span>

כדר"ש בן פזי דא"ר שמעון בן פזי אוי לי מיצרי אוי לי מיוצרי

Eve afterwards<span class="x" onmousemove="('comment',' Ibid. 16.');">⁵²</span> and Adam last?<span class="x" onmousemove="('comment',' Gen. III, 17ff');">⁵⁰</span> - But [it refers] to the flood; for it is written in Scripture: And He blotted out every livi substance which was upon the face of the ground, both man and cattle etc.<span class="x" onmousemove="('comment',' Gen. VII, 23; in the destruction, man was mentioned before cattle. rmhhu');">⁵³</span>

בשלמא למאן דאמר פרצוף היינו דכתיב (בראשית ה, ב) זכר ונקבה בראם אלא למאן דאמר זנב מאי זכר ונקבה בראם

According to him who explained: 'a full face' it is easy to see why And He formed [wa-yizer]<span class="x" onmousemove="('comment',' .');">⁵⁴</span> was written in Scripture<span class="x" onmousemove="('comment',' Gen. II, 7. rum vrum');">⁵⁵</span> with two yods;<span class="x" onmousemove="('comment',' The two yods in the verb of the rt. signifying 'formation' or 'shaping' of a face () and alluding to the two faces.');">⁵⁶</span>

לכדר' אבהו דר' אבהו רמי כתיב זכר ונקבה בראם וכתיב (בראשית א, כז) (כי) בצלם אלהים ברא אותו בתחלה עלתה במחשבה לבראות שנים ולבסוף לא נברא אלא אחד

according to him, however, who explained: 'A tail' what [could be the significance of] 'And he formed'?<span class="x" onmousemove="('comment',' Cf. supra nn. 2-4.');">⁵⁷</span> - [It may be explained] in agreement with R'Simeon B'Pazzi, for R'Simeon B'Pazzi said,<span class="x" onmousemove="('comment',' Ber. 61a. hrmh rmhhu');">⁵⁸</span> 'Woe to me on account of my evil inclination;<span class="x" onmousemove="('comment',' of the same rt. as . hrmuh');">⁵⁹</span>

בשלמא למאן דאמר פרצוף היינו דכתיב (בראשית ב, כא) ויסגור בשר תחתנה אלא למאן דאמר זנב מאי ויסגור בשר תחתנה

woe to me on account of my creator',<span class="x" onmousemove="('comment',' , cf. prev. note. Hence the two yods. There is woe in either case. If he followed the one he incurred the wrath or annoyance of the other.');">⁶⁰</span> According to him who explained: 'A full face' it was quite correct for Scripture<span class="x" onmousemove="('comment',' Since, from the very beginning, one face was that of a man and the other that of a woman. The face is presumed to have been part of a complete body that formed Adam's back.');">⁶¹</span> to write: Male and female created He them;<span class="x" onmousemove="('comment',' Gen. V, 2.');">⁶²</span>

אמר רב זביד ואיתימא ר' ירמיה ואיתימא רב נחמן בר יצחק לא נצרכה אלא למקום חתך

but according to him who explained: 'A tail', what [could be the interpretation of] 'Male and female created He them'? - [The text was required] for [an explanation] like that of R'Abbahu. For R'Abbahu pointed out an incongruity: It is written in Scripture: Male and female created He them.<span class="x" onmousemove="('comment',' Gen. V, 2.');">⁶²</span> Previously it is written: In the image of God created He him;<span class="x" onmousemove="('comment',' Ibid. I, 27, emphasis on him (sing.) .');">⁶³</span>

בשלמא למ"ד זנב היינו דכתיב ויבן אלא למ"ד פרצוף מאי ויבן

[and he explained:] At first it was the intention that two<span class="x" onmousemove="('comment',' Male and female; hence Gen. V, 2.');">⁶⁴</span> should be created but ultimately only one was created.<span class="x" onmousemove="('comment',' Hence Gen. I, 27. Keth. 8a, Ber. 61a.');">⁶⁵</span> According to him who explained: 'A full face', the expression of 'And closed up the place with flesh instead thereof',<span class="x" onmousemove="('comment',' Gen. II, 21.');">⁶⁶</span>

לכדר' שמעון בן מנסיא דדריש ר"ש בן מנסיא ויבן ה' אלהים את הצלע מלמד שקילעה הקב"ה לחוה והביאה לאדם הראשון שכן בכרכי הים קורין לקלעיתא בנייתא

is quite intelligible; but according to him who explained: 'A tail', what [could be the meaning of] 'And closed up the place with flesh instead thereof'? - R'Zebid (or as some say: R'Nahman B'Isaac) replied: The text refers only<span class="x" onmousemove="('comment',' Lit., 'it was only required'.');">⁶⁷</span> to the place of the cut. According to him who explained: 'A tail' it was quite proper for Scripture to write: And He builded,<span class="x" onmousemove="('comment',' Gen. II, 22. A tail well requires 'building' before it is converted into the shape of a woman.');">⁶⁸</span>

דבר אחר ויבן ה' אלהים אמר רב חסדא ואמרי לה במתניתא תנא מלמד שבנאה הקב"ה לחוה כבניין

but according to him who explained: 'A full face', what [could be the significance of] 'And He builded'?<span class="x" onmousemove="('comment',' Cf. supra p. 124, n. 9.');">⁶⁹</span> - In agreement with that which has been stated by R'Simeon B'Menassia. For R'Simeon B'Menassia made the following exposition: 'And the Lord God builded the side'<span class="x" onmousemove="('comment',' Gen. II, 22.');">⁷⁰</span> teaches that the Holy One, blessed be He, plaited Eve's hair<span class="x" onmousemove="('comment',' 'Dressed Eve' (Jast.) .');">⁷¹</span> and then brought her to Adam,<span class="x" onmousemove="('comment',' Lit., 'the first man'.');">⁷²</span> for in the sea-towns a plait<span class="x" onmousemove="('comment',' Or 'network'. t,hhbc hbc');">⁷³</span> is called 'building'.<span class="x" onmousemove="('comment',' Ber. 61a, Nid. 45b, Shab. 95a. rt. 'to build'.');">⁷⁴</span> Another interpretation of 'And the Lord God builded':<span class="x" onmousemove="('comment',' Gen. II, 22.');">⁷⁰</span> R'Hisda stated [or, as others say, it was taught in Baraitha]: This<span class="x" onmousemove="('comment',' The expression 'builded'. ihbcf');">⁷⁵</span> teaches that the Holy One, blessed be He, built Eve in the shape<span class="x" onmousemove="('comment',' 'like a building'.');">⁷⁶</span>