Eruvin 60

שמערבין לגדול ביום הכפורים

that an 'erub may be prepared for an adult in connection with the Day of Atonement'?<span class="x" onmousemove="('comment',' Though the adult is forbidden to consume any food on that day the 'erub is valid because a minor who is free from the observance of the commandments, could well eat it even on that day.');">¹</span> 'Indeed [we do]', the others replied.' As', the former said to them, 'an 'erub may be prepared for an adult in connection with the Day of Atonement, so may an 'erub be prepared for a nazirite with wine or for an Israelite with terumah'.<span class="x" onmousemove="('comment',' While the nazirite and the Israelite respectively are forbidden to consume such 'erubs, non-nazirites and priests respectively are not forbidden and may well consume them.');">²</span> And Beth Shammai?<span class="x" onmousemove="('comment',' How can they maintain their view against this argument?');">³</span>

אמרו להן אבל אמרו להן כשם שמערבין לגדול ביום הכפורים כן מערבין לנזיר ביין ולישראל בתרומה

- There<span class="x" onmousemove="('comment',' All 'erub for the Day of Atonement.');">⁴</span> a meal is available that is fit [for consumption] while it is yet day<span class="x" onmousemove="('comment',' The Eve of the Day of Atonement, when the 'erub is prepared.');">⁵</span> but here<span class="x" onmousemove="('comment',' The cases of wine for a nazirite or terumah for an Israelite.');">⁶</span> no meal is available that is fit [for consumption] while it is yet day.<span class="x" onmousemove="('comment',' At no time is a nazirite permitted to drink wine or an Israelite to eat terumah.');">⁷</span>

ובית שמאי התם איכא סעודה הראויה מבעוד יום הכא ליכא סעודה הראויה מבעוד יום

In agreement with whom?<span class="x" onmousemove="('comment',' Is this Baraitha which attributes to Beth Shammai the view that an 'erub of food alone is effective.');">⁸</span> - Not in agreement with Hananiah. For it was taught: Hananiah stated: Beth Shammai did not admit the very principle<span class="x" onmousemove="('comment',' Lit., 'all themselves'.');">⁹</span> of 'erub unless the man takes out thither'<span class="x" onmousemove="('comment',' To the spot where the 'erub is deposited.');">¹⁰</span>

כמאן דלא כחנניה דתניא חנניה אומר כל עצמן של בית שמאי לא היו מודים בעירוב עד שיוציא מטתו וכל כלי תשמישיו לשם

his bed and all the objects he uses. Whose view is followed by the Baraitha in<span class="x" onmousemove="('comment',' Lit., 'like whom goes that'.');">¹¹</span> which it was taught: If a man prepared an 'erub<span class="x" onmousemove="('comment',' Of Sabbath limits at a distance of two thousand cubits from his abode.');">¹²</span> [while he was dressed] in black<span class="x" onmousemove="('comment',' Garments.');">¹³</span>

כמאן אזלא הא דתניא עירב בשחורים לא יצא בלבנים בלבנים לא יצא בשחורים כמאן אמר רב נחמן בר יצחק חנניה היא ואליבא דב"ש

he must not go out<span class="x" onmousemove="('comment',' On the Sabbath, if after he deposited the 'erub on the Eve of the Sabbath, he returned to his permanent home.');">¹⁴</span> in white;<span class="x" onmousemove="('comment',' Garments.');">¹³</span> [if he was then<span class="x" onmousemove="('comment',' When he deposited the 'erub.');">¹⁵</span> dressed] in white he must not go out<span class="x" onmousemove="('comment',' On the Sabbath, if after he deposited the 'erub on the Eve of the Sabbath, he returned to his permanent home.');">¹⁴</span>

ולחנניה בשחורים הוא דלא יצא הא בלבנים יצא האמר עד שיוציא מטתו וכלי תשמישיו לשם הכי קאמר עירב בלבנים והוצרך לשחורים אף בלבנים לא יצא כמאן אמר רב נחמן בר יצחק חנניה היא ואליבא דבית שמאי:

in black? Whose [view, it is asked, is this]? - R'Nahman B'Isaac replied: It is [that of] Hananiah in accordance with the view of Beth Shammai.<span class="x" onmousemove="('comment',' Supra.');">¹⁶</span> According to Hananiah, however, is it only in black that he must not go out but may go out in white? Did he not in fact rule [that an 'erub is invalid] 'unless the man takes out thither his bed and all the objects he uses'? - It is this that was meant: If he prepared an 'erub [while he was dressed] in white and then required black he must not go out even in white.

סומכוס אומר בחולין: ואילו לנזיר ביין לא פליג מאי טעמא אפשר דמתשיל אנזירותיה

In agreement with whom [is this ruling]? R'Nahman B'Isaac replied: It is in agreement with that of Hananiah in accordance with the view of Beth Shammai. SYMMACHUS RULED: WITH UNCONSECRATED PRODUCE. But [against the ruling that AN 'ERUB MAY BE PREPARED] FOR A NAZIRITE WITH WINE he does not contend.

אי הכי תרומה נמי אפשר דמיתשיל עילויה אי מתשיל עלה הדרא לטיבלא

What is the reason? [Is it] because it is possible that he might ask to be released from, his naziriteship?<span class="x" onmousemove="('comment',' And a competent authority, provided there is valid ground for it, could release him from his vow and thus enable him again to drink wine.');">¹⁷</span> But, if so, is it not equall possible for him to ask for the release of the terumah?<span class="x" onmousemove="('comment',' Which on returning to its former state of unconsecration would be permitted to an Israelite also. kcy');">¹⁸</span> - Were he to ask for its release it would return to its state of tebel.<span class="x" onmousemove="('comment',' , produce before the priestly dues have been separated from it. Such produce may not be eaten.');">¹⁹</span>

וליפרוש עלה ממקום אחר לא נחשדו חבירים לתרום שלא מן המוקף

But he could [still] set aside<span class="x" onmousemove="('comment',' At twilight on Friday just before Sabbath begins, after having prepared the 'erub.');">²⁰</span> [the priestly dues] for it<span class="x" onmousemove="('comment',' The 'erub.');">²¹</span> from some other produce?<span class="x" onmousemove="('comment',' Lit., 'place'; from produce which he has at home, and thus render the 'erub fit for consumption. ohrhcj');">²²</span> - Fellows<span class="x" onmousemove="('comment',' , 'fellow scholars' or members of a fraternity meticulously observing the laws of tithes and levitical uncleanness.');">²³</span>

ולפרוש עלה מיניה וביה דלית בה שיעורא

are not suspected of setting aside terumah from [produce] that is not in close proximity [to the produce for which it is set aside]. But he can [still] Set aside the terumah for it from [the very 'erub] itself [This is a case] where it<span class="x" onmousemove="('comment',' The 'erub after terumah would have been separated from it.');">²⁴</span> would not contain the prescribed quantity. But why this certainty?<span class="x" onmousemove="('comment',' That the Tanna deals only with an 'erub that was so small in quantity. As a general ruling one would rather expect it to apply to all cases.');">²⁵</span>

ומאי פסקא אלא סומכוס סבר לה כרבנן דאמרי כל דבר שהוא משום שבות גזרו עליו בין השמשות

This rather [is the reply:]<span class="x" onmousemove="('comment',' To the question, raised supra, why Symmachus differed only in respect of UNCONSECRATED PRODUCE and not in respect of WINE. ,uca ,ca');">²⁶</span> Symmachus holds the same opinion as the Rabbis who had land down that every kind of Occupation that may be classed as shebuth<span class="x" onmousemove="('comment',' (rt. 'to rest') an act that is only Rabbinically forbidden to be performed on the Sabbath.');">²⁷</span> has, as a preventive measure,<span class="x" onmousemove="('comment',' That one might not perform the same work on the Sabbath when it is forbidden Pentateuchally.');">²⁸</span> been forbidden [on the Sabbath Eve] at twilight.<span class="x" onmousemove="('comment',' The setting aside of terumah is such an act. Hence the untenability of the suggestions supra on the methods of converting terumah into unconsecrated produce.');">²⁹</span>

כמאן אזלא הא דתנן יש שאמרו הכל לפי מה שהוא אדם מלא קומצו מנחה ומלא חפניו קטרת והשותה מלא לוגמיו ביום הכפורים ובמזון שתי סעודות לעירוב כמאן א"ר זירא סומכוס היא דאמר מאי דחזי ליה בעינן

Whose view is followed in<span class="x" onmousemove="('comment',' Lit., 'like whom goes that'.');">³⁰</span> what we learned: There are [some measures] which the Rabbis have prescribed in accordance with each individual. [ E.g. ,] 'his handful' of the meal-offering,<span class="x" onmousemove="('comment',' Lev. II, 2.');">³¹</span> 'his handsful' of incense,<span class="x" onmousemove="('comment',' Ibid. VI, 12.');">³²</span>

לימא פליגא אדרבי שמעון בן אלעזר דתניא ר"ש בן אלעזר אומר מערבין לחולה ולזקן כדי מזונו ולרעבתן בסעודה בינונית של כל אדם

the drinking of a mouthful on the Day of Atonement,<span class="x" onmousemove="('comment',' V. Yoma VIII, 2.');">³³</span> and [the requirement] of food [sufficient for] two meals in the case of an 'erub?<span class="x" onmousemove="('comment',' Kel. XVII, 11.');">³⁴</span> in agreement with whose view, [it is asked, is this Mishnah]?<span class="x" onmousemove="('comment',' Kel. XVII, 11.');">³⁴</span> - R'Zera replied: It [is in agreement with that of] Symmachus who had land down that [the food for an 'erub] must be such as is fit for the person [for whom it is prepared].<span class="x" onmousemove="('comment',' Lit., 'for him'.');">³⁵</span>

תרגומא אחולה וזקן אבל רעבתן בטלה דעתו אצל כל אדם:

Must it be assumed [that this Mishnah]<span class="x" onmousemove="('comment',' From Kelim, just cited, according to which certain measurements are determined by the nature of the individual concerned (Ritba) .');">³⁶</span> differs from the view of R'Simeon B'Eleazar,<span class="x" onmousemove="('comment',' Who, as the following Baraitha shows, determines the food required for the 'erub of a glutton by the requirements of the average man.');">³⁷</span> it having been taught: R'Simeon B'Eleazar ruled: An 'erub for a sick, or for an old man is to consist of food sufficient for him [for two meals], and for a glutton, [each of the two meals is to consist] of a moderate meal for an average man?<span class="x" onmousemove="('comment',' Tosef. 'Er. VI, where, however, the reading 'or for an old man' is replaced by 'fastidious person or minor.');">³⁸</span> - The explanation [is that the Mishnah<span class="x" onmousemove="('comment',' From Kelim, just cited, according to which certain measurements are determined by the nature of the individual concerned (Ritba) .');">³⁶</span>

ולכהן בבית הפרס: דאמר רב יהודה אמר שמואל מנפח אדם בית הפרס והולך רבי יהודה בר אמי משמיה דרב יהודה אמר בית הפרס שנידש טהור:

refers] to a sick, and an old man;<span class="x" onmousemove="('comment',' In agreement with the ruling of R. Simeon b. Eleazar.');">³⁹</span> but [not to] a glutton whose habit is disregarded in the view of the average man.<span class="x" onmousemove="('comment',' Lit., his mind is abolished by the side of all man'.');">⁴⁰</span> [AN 'ERUB] MAY BE PREPARED] FOR A PRIEST IN A BETH PERAS; for Rab Judah stated in the name of Samuel: A man may : blow away [the earth of] a beth peras<span class="x" onmousemove="('comment',' A man walking through an area in which a grave has been ploughed, any portion of the soil of which is in consequence a possible repository of a human bone which conveys levitical uncleanness to the man who moves it with his foot, is subject to the laws of doubtful uncleanness. If the earth, however, is blown or moved away in front of him step by step he remains levitically clean since all covered bones are thus exposed and easily avoided.');">⁴¹</span> and continue on his way.<span class="x" onmousemove="('comment',' In this manner a priest, who is forbidden to defile himself for the dead, can make his way to his 'erub even in such an area.');">⁴²</span>

רבי יהודה אומר אף בית הקברות: תנא מפני שיכול לחוץ ולילך בשידה תיבה ומגדל קא סבר אהל זרוק שמיה אהל

R'Judah B'Ammi ruled in the name of Rab Judah: A trodden beth peras is levitically clean.<span class="x" onmousemove="('comment',' All bones in its soil are assumed to have been thoroughly crushed by the feet that have trodden on them; and bones that are smaller than the size of a barley grain convey no levitical defilement; v. Pes. 92b.');">⁴³</span> R'JUDAH RULED: EVEN IN A GRAVEYARD. A Tanna taught:<span class="x" onmousemove="('comment',' A reason for R. Judah's ruling.');">⁴⁴</span> Because a man can put up a screen<span class="x" onmousemove="('comment',' Between his body and the graveyard.');">⁴⁵</span>

ובפלוגתא דהני תנאי דתניא הנכנס לארץ העמים בשידה תיבה ומגדל רבי מטמא רבי יוסי ברבי יהודה מטהר

and pass [through it] in a chest, box or portable turret. He is of the opinion that a movable<span class="x" onmousemove="('comment',' Lit., 'thrown.');">⁴⁶</span> tent has the status of<span class="x" onmousemove="('comment',' Lit., 'its name is'.');">⁴⁷</span> a [fixed] tent.<span class="x" onmousemove="('comment',' And constitutes a valid screen or partition between the man and a levitically unclean object.');">⁴⁸</span>

במאי קמיפלגי מ"ס אהל זרוק לאו שמיה אהל ומ"ס אהל זרוק שמיה אהל

And [they<span class="x" onmousemove="('comment',' R. Judah and the first Tanna.');">⁴⁹</span> differ on a principle which is the subject of] dispute among the following Tannas. For it was taught: If a man enters a heathen country<span class="x" onmousemove="('comment',' Which conveys levitical defilement to any man that enters it. [It is suggested that the uncleanness of the land of the Gentiles was decreed in the days of Alcimus, in order to stem the tide of emigration that had set in as a result of his persecutions, v. Weiss, Dor. I, 105.]');">⁵⁰</span> [riding] in a chest, box or portable turret he is, Rabbi ruled, levitically unclean, but R'Jose son of R'Judah declares him to be clean.

והא דתניא רבי יהודה אומר

On what principle do they differ? One Master is of the opinion that a movable<span class="x" onmousemove="('comment',' Lit., 'thrown.');">⁴⁶</span> tent has not the status of a valid tent<span class="x" onmousemove="('comment',' Hence it cannot constitute a screen between the man and the unclean territory.');">⁵¹</span> and the other Master maintains that even a movable<span class="x" onmousemove="('comment',' Lit., 'thrown.');">⁴⁶</span> tent<span class="x" onmousemove="('comment',' Provided its dimensions are of the prescribed size.');">⁵²</span> has the status of a valid tent.<span class="x" onmousemove="('comment',' And constitutes a valid screen. The first Tanna is thus in agreement with Rabbi's view while R. Judah is of the same opinion as R. Jose son of R. Judah.');">⁵³</span> It was taught:<span class="x" onmousemove="('comment',' So MS.M. and Rashal. Cur. edd., 'but that which was taught'.');">⁵⁴</span> R'Judah ruled,