Eruvin 45

<big><strong>גמ׳</strong></big> אמר רב יוסף אמר רב יהודה אמר שמואל הלכה כר' יהודה בן בבא ואמר רב יוסף אמר רב יהודה אמר שמואל לא הותרו פסי ביראות אלא לבאר מים חיים בלבד

<big><b>GEMARA: </b></big>R'Joseph stated in the name of Rab Judah who had it from Samuel: The halachah is in agreement with R'Judah B'Baba. R'Joseph further stated in the name of R'Judah who had it from Samuel: Strips [of wood] around wells were permitted only in the case of a well of living water.

וצריכא דאי אשמעינן הלכה כר' יהודה בן בבא הוה אמינא דרבים ואפילו מכונסין

And [both these statements were] required. For if we had only been told, 'The halachah is in agreement with R'Judah B'Baba' it might have been assumed that [in the case] of public [water he allows strips of wood] even [where the water is] collected, and that the reason why he mentioned A PUBLIC WELL was to express disagreement<span class="x" onmousemove="('comment',' Lit., 'to bring out'.');">¹</span>

והאי דקתני באר הרבים לאפוקי מדר' עקיבא קא משמע לן דלא הותרו פסי ביראות אלא לבאר מים חיים

with the view of R'Akiba,<span class="x" onmousemove="('comment',' Who permitted strips of wood in the case of a PRIVATE WELL; R. Judah b. Baba being mainly concerned to lay down that the water, whether springing or collected, must not be private but public if strips of wood around it are to be permitted.');">²</span> hence we were told that 'strips of wood around wells were permitted only in the case of a well of living water'.<span class="x" onmousemove="('comment',' But not collected water.');">³</span>

ואי אשמעינן באר מים חיים הוה אמינא לא שנא דרבים ולא שנא דיחיד קא משמע לן הלכה כרבי יהודה בן בבא:

And if only 'a well of living water' had been mentioned [it might have been assumed that] there is no difference between a public and a private one,<span class="x" onmousemove="('comment',' Sc. even a private well may be permitted with strips of wood.');">⁴</span> hence we were told 'the halachah is in agreement with R'Judah B'Baba'.<span class="x" onmousemove="('comment',' Who lays down two restrictions viz. (a) PUBLIC, and (b) WELL.');">⁵</span>

<big><strong>מתני׳</strong></big> ועוד אמר ר' יהודה בן בבא הגינה והקרפף שהן שבעים אמה ושיריים על ע' אמה ושיריים המוקפות גדר גבוה עשרה טפחים מטלטלין בתוכה ובלבד שיהא בה שומירה או בית דירה או שתהא סמוכה לעיר

<big><b>MISHNAH: </b></big>R'JUDAH B. BABA FURTHER RULED: IT IS PERMITTED TO MOVE OBJECTS<span class="x" onmousemove="('comment',' On the Sabbath.');">⁶</span> IN A GARDEN OR A KARPAF<span class="x" onmousemove="('comment',' V. Glos.');">⁷</span>

ר' יהודה אומר אפילו אין בה אלא בור ושיח ומערה מטלטלין בתוכה רבי עקיבא אומר אפילו אין בה אחת מכל אלו מטלטלין בתוכה ובלבד שיהא בה שבעים אמה ושיריים על שבעים אמה ושיריים

WHOSE [AREA DOES NOT EXCEED] SEVENTY CUBITS AND A FRACTION<span class="x" onmousemove="('comment',' Lit., 'and a remnant', viz. two thirds of a cubit.');">⁸</span> BY SEVENTY CUBITS AND A FRACTION AND WHICH ARE SURROUNDED BY A WALL TEN HANDBREADTHS HIGH, PROVIDED THERE IS IN IT A WATCHMAN'S HUT OR A DWELLING PLACE<span class="x" onmousemove="('comment',' Lit., 'house', so that the enclosure round the garden or karpaf may be regarded as put up for dwelling purposes.');">⁹</span>

רבי אליעזר אומר אם היתה ארכה יתר על רחבה אפי' אמה אחת אין מטלטלין בתוכה רבי יוסי אומר אפילו ארכה פי שנים ברחבה מטלטלין בתוכה

OR IT IS NEAR TO A TOWN.<span class="x" onmousemove="('comment',' In which the owner lives. Being near to his residence he would frequently use it and consequently it may be regarded as a dwelling place.');">¹⁰</span> R'JUDAH RULED: EVEN IF IT CONTAINED ONLY A CISTERN, A DITCH OR A CAVE IT IS PERMITTED TO MOVE OBJECTS<span class="x" onmousemove="('comment',' On the Sabbath.');">¹¹</span>

אמר רבי אלעאי שמעתי מרבי אלעזר ואפילו היא כבית כור

WITHIN IT. R'AKIBA RULED: EVEN IF IT CONTAINED NONE OF THESE IT IS PERMITTED TO MOVE OBJECTS<span class="x" onmousemove="('comment',' On the Sabbath.');">¹¹</span>

וכן שמעתי ממנו אנשי חצר ששכח אחד מהן ולא עירב ביתו אסור מלהכניס ולהוציא לו אבל להם מותר

WITHIN IT, PROVIDED ITS AREA [DOES NOT EXCEED] SEVENTY CUBITS AND A FRACTION<span class="x" onmousemove="('comment',' Lit., 'and a remnant', viz. two thirds of a cubit.');">¹²</span> BY SEVENTY CUBITS AND A FRACTION.

וכן שמעתי ממנו שיוצאין בערקבלין בפסח וחזרתי על כל תלמידיו ובקשתי לי חבר ולא מצאתי:

R'ELIEZER RULED: IF ITS LENGTH EXCEEDED ITS BREADTH EVEN BY A SINGLE CUBIT IT IS NOT PERMITTED TO MOVE ANY OBJECTS WITHIN IT.<span class="x" onmousemove="('comment',' Though the area does not exceed the prescribed seventy and two third cubits square. Only a square space was permitted where the enclosure around it was not made for dwelling purposes.');">¹³</span> R'JOSE RULED: EVEN IF ITS LENGTH IS TWICE ITS BREADTH IT IS PERMITTED TO MOVE EFFECTS WITHIN IT.

<big><strong>גמ׳</strong></big> מאי תנא דקתני ועוד

R'ILA'I STATED: I HEARD FROM R'ELIEZER,<span class="x" onmousemove="('comment',' So MS.M. Cur. edd. Eleazar.');">¹⁴</span> EVEN IF IT IS AS LARGE AS A BETH KOR'I LIKEWISE HEARD FROM HIM THAT IF ONE OF THE TENANTS OF A COURTYARD FORGOT TO JOIN IN THE 'ERUB,<span class="x" onmousemove="('comment',' And on the Sabbath he renounced his share to the other tenants.');">¹⁵</span>

אילימא משום דתנא ליה חדא לחומרא וקתני אחריתי משום הכי קתני ועוד והא רבי יהודה דתנא ליה חדא לחומרא וקתני אחריתי ולא קתני ועוד

HIS HOUSE IS FORBIDDEN TO HIM FOR THE TAKING IN OR THE TAKING OUT OF ANY OBJECT<span class="x" onmousemove="('comment',' By way of the common courtyard.');">¹⁶</span> BUT IS PERMITTED TO THEM.<span class="x" onmousemove="('comment',' They may carry their utensils to and from his house.');">¹⁷</span>

התם אפסקוה רבנן הכא לא אפסקוה רבנן

I HAVE LIKEWISE HEARD FROM HIM THAT PEOPLE MAY FULFIL THEIR DUTY<span class="x" onmousemove="('comment',' Of eating bitter herbs (v. Ex. XII, 8) .');">¹⁸</span> AT PASSOVER BY EATING HART'S-TONGUE.<span class="x" onmousemove="('comment',' Or 'palm-ivy'.');">¹⁹</span>

וכל היכא דאפסקוה רבנן לא קתני ועוד והא רבי אליעזר דסוכה דאפסקוה רבנן וקתני ועוד

WHEN, HOWEVER, I WENT ROUND AMONG ALL HIS DISCIPLES SEEKING A FELLOW STUDENT<span class="x" onmousemove="('comment',' Who might corroborate the three statements he made in the name of their master.');">²⁰</span> I FOUND NONE.<span class="x" onmousemove="('comment',' They disagreed with him, maintaining that the master gave different rulings.');">²¹</span>

התם במילתיה הוא דאפסקוה הכא במילתא אחריתי אפסקוה:

<big><b>GEMARA: </b></big>What did he<span class="x" onmousemove="('comment',' R. Judah b. Baba.');">²²</span> already teach that, in consequence, he<span class="x" onmousemove="('comment',' The Tanna of our MISHNAH:');">²³</span>

רבי עקיבא אומר אפילו אין בה אחד מכל אלו מטלטלין בתוכה:

used the expression of FURTHER? If it be suggested: Because he taught one restrictive ruling<span class="x" onmousemove="('comment',' In the preceding Mishnah, that only a public well may be provided with strips of wood (supra 22b) .');">²⁴</span> and then he taught the other<span class="x" onmousemove="('comment',' The first ruling in our Mishnah which restricts the permitted space within an enclosure, though set up for dwelling purposes, to seventy and two-thirds cubits square.');">²⁵</span> he therefore used the expression of FURTHER, surely [it could be retorted] did not R'Judah<span class="x" onmousemove="('comment',' Sc. R. Judah b. Il'a.');">²⁶</span> teach one restrictive ruling<span class="x" onmousemove="('comment',' That only an area of two beth se'ah is permitted (supra 18a ab init.) .');">²⁷</span> and then he taught another one<span class="x" onmousemove="('comment',' That a public road through an enclosure round a well must be diverted to one of the sides (supra 22a) .');">²⁸</span> and yet he<span class="x" onmousemove="('comment',' The Tanna of the Mishnah, supra 22a.');">²⁹</span> did not use the expression 'further'? - There<span class="x" onmousemove="('comment',' The rulings of R. Judah b. Il'a.');">³⁰</span> the Rabbis interrupted him<span class="x" onmousemove="('comment',' Their statement (supra 18a ab init.) intervenes between R. Judah's two rulings.');">³¹</span> but here the Rabbis did not interrupt him.<span class="x" onmousemove="('comment',' R. Judah b. Baba's rulings immediately follow one another in the Mishnah (cf. supra 22b ad fin. and the first clause of our Mishnah) .');">³²</span> [Is it then suggested] that wherever the Rabbis interrupted one's statements the expression of 'further'<span class="x" onmousemove="('comment',' Though the two statements have a logical connection.');">³³</span> not used? Surely, [it may be objected] was not R'Eliezer, in the case of a law about sukkah, interrupted by the Rabbis and the expression 'further' was nevertheless used?<span class="x" onmousemove="('comment',' V. Suk. 27a.');">³⁴</span> There<span class="x" onmousemove="('comment',' The rulings of R. Eliezer about sukkah.');">³⁵</span> they interrupted him with [a ruling on] his own subject but here they made the interruption with another subject.<span class="x" onmousemove="('comment',' R. Judah spoke of wells' enclosures and they spoke of a garden, a karpaf and the like. After such an interruption the expression of 'further' is obviously unsuitable.');">³⁶</span> R'AKIBA RULED: EVEN IF IT CONTAINED NONE OF THESE IT IS PERMITTED TO MOVE OBJECTS WITHIN IT.