Eruvin 43

שמשכים ומעריב עליהן לבית המדרש רבה אמר במי שמשחיר פניו עליהן כעורב

who for their sake rises early [to go] to, and remains late in the evening [before returning home from] the schoolhouse.<span class="x" onmousemove="('comment',' The Heb. for 'black' is similar to that for 'early' and that for 'raven' to that for 'evening' .');">¹</span> Rabbah explained: [You find these only] with him who for their sake blackens his face like a raven.<span class="x" onmousemove="('comment',' Suffers deprivation and hunger for the sake of his studies. Cf. previous note.');">²</span>

רבא אמר במי שמשים עצמו אכזרי על בניו ועל בני ביתו כעורב כי הא דרב אדא בר מתנא הוה קאזיל לבי רב אמרה ליה דביתהו ינוקי דידך מאי אעביד להו אמר לה מי שלימו קורמי באגמא

Raba explained: With him who can bring himself to be cruel to his children and household like a raven,<span class="x" onmousemove="('comment',' On the raven's neglect of its brood; v. Keth. 49b and B.B. 8a.');">³</span> as was the case with<span class="x" onmousemove="('comment',' Lit., 'like that of'.');">⁴</span>

(דברים ז, י) ומשלם לשונאיו אל פניו להאבידו א"ר יהושע בן לוי אילמלא מקרא כתוב אי אפשר לאומרו כביכול כאדם שנושא משוי על פניו ומבקש להשליכו ממנו

R'Adda B'Mattenah. He was about to go away to a schoolhouse when his wife said to him, 'What shall I do with your children? ' - 'Are there', he retorted: 'no more<span class="x" onmousemove="('comment',' Lit., 'are they finished'. hnrue hnrhe');">⁵</span>

לא יאחר לשונאו א"ר אילא לשונאיו הוא דלא יאחר אבל יאחר לצדיקים גמורים

herbs<span class="x" onmousemove="('comment',' (MS.M.) . Aliter: A plant, the core of which can be ground and its flour used for the making of bread. Aliter: A water plant bearing a fruit, the kernels of which may, by first cooking them, be made fit for human consumption.');">⁶</span> in the marsh? '

והיינו דא"ר יהושע בן לוי מאי דכתיב (דברים ז, יא) אשר אנכי מצוך היום לעשותם היום לעשותם ולא למחר לעשותם היום לעשותם למחר לקבל שכרם

And repayeth them that hate Him to His face, to destroy him.<span class="x" onmousemove="('comment',' Deut., VII, 10. E.V., And repayeth . . to their face, to destroy them.');">⁷</span> R'Joshua B'Levi remarked: Were it not for the written text one could not possibly have said it.

א"ר חגי ואיתימא ר' שמואל בר נחמני מאי דכתיב (שמות לד, ו) ארך אפים ארך אף מבעי ליה

Like a man, as it were, who carries a burden on his face<span class="x" onmousemove="('comment',' 'His (sc. the divine) face'.');">⁸</span> and wants to throw it off.

אלא ארך אפים לצדיקים ארך אפים לרשעים:

He will not be slack to him that hateth Him.<span class="x" onmousemove="('comment',' Deut. VII, 10.');">⁹</span> R'Il'a explained: He will not be slack to those that hate Him, but He will be slack to those who are just in all respects; and this is in line with tha which R'Joshua B'Levi stated: What [is the implication of] what was written: Which I command thee this day to do them?<span class="x" onmousemove="('comment',' Ibid. II.');">¹⁰</span>

ר' יהודה אומר עד בית סאתים וכו': איבעיא להו בור ופסין קאמר או דילמא בור ולא פסין קאמר

'This day [you are] to do them' but you cannot postpone doing them for tomorrow;<span class="x" onmousemove="('comment',' After death.');">¹¹</span> 'this day [you are in a position] to do them' and tomorrow<span class="x" onmousemove="('comment',' After death.');">¹¹</span>

אדם נותן עיניו בבורו ולא גזרינן דילמא אתי לטלטולי יותר מבית סאתים בקרפף

[is reserved] for receiving reward for [doing] them. R'Haggai<span class="x" onmousemove="('comment',' MS.M., Haga.');">¹²</span>

או דילמא אדם נותן עיניו במחיצתו וגזרינן דילמא אתי לאיחלופי יותר מבית סאתים בקרפף

stated: What [was the purpose] when Scripture wrote: Long-suffering<span class="x" onmousemove="('comment',' Ex. XXXIV, 6. ohpt lrt');">¹³</span> [in the dual form]<span class="x" onmousemove="('comment',' . ;t lrt');">¹⁴</span>

ת"ש כמה הן מקורבין כדי ראשה ורובה של פרה וכמה הן מרוחקין אפי' כור אפי' כוריים ר' יהודה אומר בית סאתים מותר יתר מבית סאתים אסור

where the singular<span class="x" onmousemove="('comment',' . ohpt');">¹⁵</span> might well have been used?

אמרו לרבי יהודה אי אתה מודה בדיר וסהר מוקצה וחצר אפילו בית חמשת כורים ובית עשרת כורים שמותר

But [this is the purport:]<span class="x" onmousemove="('comment',' Of the dual form , lit., 'two faces'.');">¹⁶</span> Long-suffering towards the righteous and long-suffering also towards the wicked.

אמר להם זו מחיצה ואלו פסין

R'JUDAH SAID: [THE ENCLOSURE MAY BE ONLY] AS LARGE AS TWO BETH SE'AH etc. The question was raised: Does he<span class="x" onmousemove="('comment',' By limiting the permitted area to two beth se'ah.');">¹⁷</span> mean the [area of the] cistern together with [that between] the strips [of wood]<span class="x" onmousemove="('comment',' Which are two cubits distant from the cistern.');">¹⁸</span>

ר"ש בן אלעזר אומר בור בית סאתים אבית סאתים מותר ולא אמרו להרחיק אלא כדי ראשה ורובה של פרה

or does he mean the cistern alone exclusive of the [area between] the strips?<span class="x" onmousemove="('comment',' So that the full area of the enclosure may be two beth se'ah in addition to the two cubits on each side of cistern.');">¹⁹</span> Does a man regard<span class="x" onmousemove="('comment',' Lit., 'puts his eye'.');">²⁰</span>

הא מדקאמר ר"ש בן אלעזר בור ולא פסין מכלל דרבי יהודה בור ופסין קאמר ולא היא ר' יהודה בור בלא פסין קאמר

his cistern [as the permitted area]<span class="x" onmousemove="('comment',' And ignores the space enclosed around it.');">²¹</span> and, consequently,<span class="x" onmousemove="('comment',' Since the cistern is not wider than two both se'ah.');">²²</span>

אי הכי היינו דר' שמעון בן אלעזר איכא בינייהו אריך וקטין

it is not necessary to restrict [the permitted area] as a preventive measure against the possibility of one's moving of objects in a karpaf<span class="x" onmousemove="('comment',' V. Glos.');">²³</span> that is larger than two both se'ah, or does a man rather regard<span class="x" onmousemove="('comment',' Lit., 'puts his eye'.');">²⁴</span>

כלל אמר רבי שמעון בן אלעזר כל אויר שתשמישו לדירה כגון דיר וסהר מוקצה וחצר אפילו בית חמשת כורים ובית עשרת כורים מותר

his partition and, consequently, it was necessary to restrict [the permitted area]<span class="x" onmousemove="('comment',' By allowing only two beth se'ah for the full enclosure inclusive of the area of the cistern and the space around it.');">²⁵</span> as a preventive measure against the possibility of assuming<span class="x" onmousemove="('comment',' Lit., 'to change'.');">²⁶</span>

וכל דירה שתשמישה לאויר כגון בורגנין שבשדות בית סאתים מותר יתר מבית סאתים אסור:

[that an area of] more than two beth se'ah [is permitted] in the case of a karpaf<span class="x" onmousemove="('comment',' V. Glos.');">²³</span> also? - Come and hear: How near<span class="x" onmousemove="('comment',' To the well or cistern.');">²⁷</span>

<big><strong>מתני׳</strong></big> ר' יהודה אומר אם היה דרך רשות הרבים מפסקתן יסלקנה לצדדין וחכמים אומרים אינו צריך:

may [the strips of wood] be? As near as [to admit] the head and the greater part of the body of a cow.

<big><strong>גמ׳</strong></big> רבי יוחנן ור' אלעזר דאמרי תרווייהו כאן הודיעך כוחן של מחיצות

And how far may they be? Even [so far as to enclose a beth] kor or even two beth kor.

כאן וסבירא ליה והאמר רבה בר בר חנה א"ר יוחנן ירושלים אילמלא דלתותיה ננעלות בלילה חייבין עליה משום רשות הרבים

R'Judah ruled: [An area of] two beth se'ah is permitted but one larger than two beth se'ah is forbidden.' Do you not admit', they said to R'Judah, 'that in the case of a cattle-pen or cattle-fold, a rearcourt or a courtyard even [an area as large as] five or ten beth kor is permitted? ' He replied: This<span class="x" onmousemove="('comment',' The wall or screen round any of the last mentioned enclosures.');">²⁸</span>

אלא כאן ולא ס"ל

is [a proper] partition but those are mere strips [of wood]. R'Simeon B'Eleazar said: A cistern [the area of which is] two beth se'ah by two beth se'ah is permitted, and [the Rabbis] permitted<span class="x" onmousemove="('comment',' Lit., 'said'.');">²⁹</span>

ורמי דר' יהודה אדר' יהודה ורמי דרבנן אדרבנן

to remove [the strips of wood from, it] only so far [as to admit] the head and the greater part of the body of a cow. Now, since R'Simeon B'Eleazar spoke of the cistern exclusive of the strips [of wood] it follows, does it not, that R'Judah spoke of the cistern together with the strips? - [In fact,] however, this is not [correct].

דתניא יתר על כן א"ר יהודה מי שהיו לו שני בתים משני צידי רשות הרבים עושה לו לחי מכאן ולחי מכאן או קורה מכאן וקורה מכאן ונושא ונותן באמצע אמרו לו אין מערבין רשות הרבים בכך

R'Judah spoke of the cistern exclusive of the [area between it and] the strips. If so, [is not h ruling] exactly the same as that of R'Simeon B'Eleazar? - The practical difference between them is [an enclosure that is] long and narrow.<span class="x" onmousemove="('comment',' According to R. Judah this is permitted while according to R. Simeon b. Eleazar the area must be square shaped.');">³⁰</span>

קשיא דר' יהודה אדרבי יהודה קשיא דרבנן אדרבנן

R'Simeon B'Eleazar laid down a general rule: Any [enclosed] space<span class="x" onmousemove="('comment',' Even if it has no roof.');">³¹</span> used as a dwelling as, for instance, a cattle-pen or cattle-fold, a rearcourt or a courtyard is permitted even if it is as large as five or even ten kor, and any dwelling that is used for [service in] the air [outside] as, for instance, field huts<span class="x" onmousemove="('comment',' Which watchmen use for shelter only while their services are needed in the fields around.');">³²</span>

דר' יהודה אדרבי יהודה לא קשיא התם דאיכא שתי מחיצות מעלייתא הכא ליכא שתי מחיצות מעלייתא

is permitted [only if its area is] two beth se'ah but if it is more than two beth se'ah it is forbidden. <big><b>MISHNAH: </b></big>R'JUDAH RULED: IF A PUBLIC ROAD CUTS THROUGH THEM<span class="x" onmousemove="('comment',' The boards forming an enclosure round a well.');">³³</span>

דרבנן אדרבנן [נמי] לא קשיא הכא איכא שם ארבע מחיצות התם ליכא שם ד' מחיצות

IT SHOULD BE DIVERTED TO ONE SIDE;<span class="x" onmousemove="('comment',' Otherwise the validity of the enclosure as a private domain is impaired. lghsuv');">³⁴</span> BUT THE SAGES RULED: THIS IS NOT NECESSARY.

א"ר יצחק בר יוסף א"ר יוחנן ארץ ישראל אין חייבין עליה משום רה"ר יתיב רב דימי וקאמר ליה להא שמעתא א"ל אביי לרב דימי מ"ט

<big><b>GEMARA: </b></big>Both R'Johanan and R'Eleazar stated: Here they<span class="x" onmousemove="('comment',' THE SAGES. So Bomb. ed. This is also the reading of MS.M. in the parallel passage supra 20a. Cur. edd. ('he informed you') .');">³⁵</span> informed you of the unassailable validity of partitions.<span class="x" onmousemove="('comment',' That even a public road cannot affect it.');">³⁶</span> 'Here [etc.]' [seems to imply that] he<span class="x" onmousemove="('comment',' R. Johanan.');">³⁷</span> is of the same opinion; but did not Rabbah B'Bar Hana state in the name of R'Johanan: Jerusalem,<span class="x" onmousemove="('comment',' Whose public roads extended from one end of the town to the other and had all the other characteristics of a public domain.');">³⁸</span> were it not that its gates were closed at night,<span class="x" onmousemove="('comment',' In consequence of which it assumed the status of a courtyard.');">³⁹</span> would have been subject to the restrictions of a public domain?<span class="x" onmousemove="('comment',' Supra 6b q.v. notes. This shows that the passage of the public does invalidate a private domain.');">⁴⁰</span> - Rather: 'Here [etc.]', but he himself is not of the same opinion. An incongruity, however, was pointed out between two rulings of R'Judah and between two rulings of the Rabbis. For it was taught: A more [lenient rule] than this did R'Judah lay down: If a man had two houses on two sides [respectively] of a public domain he may<span class="x" onmousemove="('comment',' Since the two houses provide walls on two sides.');">⁴¹</span> construct one side-post on one side [of any of the houses] and another on the other side, or one cross-beam on the one side and another on its other side and then he may move things about<span class="x" onmousemove="('comment',' Lit., 'and carries and gives', as if it had been a private domain.');">⁴²</span> in the space between them;<span class="x" onmousemove="('comment',' Lit., 'in the middle'.');">⁴³</span> but they said to him: A public domain cannot be provided with an 'erub in such a manner.<span class="x" onmousemove="('comment',' Shab. 6a, supra 6a.');">⁴⁴</span> Now does not this present a contradiction between one ruling of R'Judah and another ruling of his<span class="x" onmousemove="('comment',' According to his ruling in our Mishnah a public road impairs the validity of a private domain, and according to his ruling in the Baraitha cited it does not.');">⁴⁵</span> and between one ruling of the Rabbis and another ruling of theirs?<span class="x" onmousemove="('comment',' Cf. previous note mutatis mutandis.');">⁴⁶</span> - There is really no contradiction between the two rulings of R'Judah. There<span class="x" onmousemove="('comment',' The Baraitha cited.');">⁴⁷</span> [it is a case] where two proper walls are available, but here<span class="x" onmousemove="('comment',' Our MISHNAH:');">⁴⁸</span> two proper walls are not available. There is no contradiction between the two rulings of the Rabbis either, since here<span class="x" onmousemove="('comment',' Our MISHNAH:');">⁴⁸</span> the name of four partitions at least i available,<span class="x" onmousemove="('comment',' Since the extremity of each side is screened by a board that is one cubit wide.');">⁴⁹</span> but there<span class="x" onmousemove="('comment',' The Baraitha cited.');">⁵⁰</span> even the name of four partitions does not exist. R'Isaac B'Joseph stated in the name of R'Johanan: In the Land of Israel no guilt is incurred on account o [moving objects in] a public domain. R'Dimi sitting at his studies recited this traditional ruling. Said Abaye to R'Dimi. What is the reason?