Eruvin 61

Chapter 61

א מערבין לכהן טהור בתרומה טהורה בקבר היכי אזיל בשידה תיבה ומגדל

1 An 'erub for a levitically clean priest may be prepared from levitically clean terumah1 [and deposited] on a grave.' How does he2

ב והא כיון דאחתא איטמיא לה בשלא הוכשרה או שנילושה במי פירות

2 get there? - In a chest, box or portable turret. But since [the 'erub] was put down [on the grave] it became levitically unclean?3 - [This is a case] where [the 'erub] was not rendered susceptible to levitical uncleanness4

ג והיכי מייתי לה בפשוטי כלי עץ דלא מקבלי טומאה

3 or one kneaded in fruit juice.5 But how does he get it?<span class="x" onmousemove="('comment',' The 'erub on the grave when he wishes to cat it. An 'erub according to R. Judah, is not effective, unless the mall for whom it is prepared is hfhv able to eat (v. Rashi s.v. a.l.) .');">6 - By means of flat wooden pieces which are unsusceptible to levitical uncleanness.<span class="x" onmousemove="('comment',' Vessels which are susceptible to levitical uncleanness must not be used since such vessels would attract uncleanness from the dead body and convey it to the man who would in consequence be forbidden to consume his 'erub which consists of levitically clean terumah.');">7

ד והא קא מאהיל דמייתי לה אחוריה

4 But does not [a wooden piece] constitute a tent?<span class="x" onmousemove="('comment',' if it is a handbreadth, in circumference. Such a tent (ohel) in accordance with a Rabbinical enactment (v. Shah. 17a) conveys uncleanness to the man who carries it and he thus becomes unfit to eat clean terumah of which, his 'erub was prepared. vsujt vhrujt');">8 - One might carry it edgeways.<span class="x" onmousemove="('comment',' MS.M. and marg. note on Rashi a.l. (Cur. edd. , 'behind him') . Where the edges measure less than a handbreadth, and the piece of wood is carried in a vertical position, no 'tent' is constituted.');">9 If so, what could be the reason of the Rabbis?<span class="x" onmousemove="('comment',' Who do not allow the deposit of an 'erub even on an isolated grave. Granted that a movable 'tent' is no valid partition in a graveyard, why should not a priest standing at the side of an isolated grave be allowed in this manner to remove his 'erub from it and eat it?');">10

ה אי הכי מ"ט דרבנן קסברי אסור לקנות בית באיסורי הנאה

5 - They are of the opinion that a home11 must not be acquired with things the benefit of which is forbidden.<span class="x" onmousemove="('comment',' It is forbidden to have any benefit from a grave, a shroud or any of the requirements of a corpse (v. Sanh. 47b) . Hence the Rabbis' prohibition of the use of a grave for an 'erub not only in the case of a priest but also in that of an Israelite. The mention of a priest merely indicates the extent of R. Judah's leniency: Not only is an Israelite permitted but also a priest.');">12 Thus [it follows] that R'Judah is of the opinion that this is permitted; for he upholds the view that the commandments were not given [to men] to derive [personal] benefit from them.<span class="x" onmousemove="('comment',' V. R.H. 28a. In his opinion no 'erub may be prepared unless it is for the purpose of enabling a person to perform a commandment, as in the case where he desires to go to a house of mourning or to a wedding feast (v. infra) .');">13

ו מכלל דר' יהודה סבר מותר קסבר מצות לאו ליהנות ניתנו

6 With reference, however, to what Raba stated: 'Commandments were not given [to men] to derive benefit from them',14 must it be said15 that he made his traditional statement in agreement with [one of the] Tannas only? - Raba can answer you: Had they16

ז אלא הא דאמר רבא מצות לאו ליהנות ניתנו לימא כתנאי אמרה לשמעתיה אמר לך רבא אי סבירא להו דאין מערבין אלא לדבר מצוה דכולי עלמא מצות לאו ליהנות ניתנו והכא בהא קמיפלגי מ"ס אין מערבין אלא לדבר מצוה ומ"ס מערבין אפילו לדבר הרשות

7 been of the opinion that an 'erub may be provided in connection with a religious duty only17 all [would have been unanimous,18 since] commandments were not given [to man] to derive benefit from them.

ח אלא הא דאמר רב יוסף אין מערבין אלא לדבר מצוה לימא כתנאי אמרה לשמעתיה

8 Here, however, they19 differ on the following principle. The Master is of the opinion that an 'erub may be prepared in connection with a religious duty only and the Masters are of the opinion that an 'erub may be prepared even in connection with a secular matter.20

ט אמר לך רב יוסף דכולי עלמא אין מערבין אלא לדבר מצוה ודכולי עלמא מצות לאו ליהנות ניתנו ובהא קמיפלגי מ"ס כיון דקנה ליה עירוב לא ניחא ליה דמינטרא ומ"ס ניחא ליה דמינטרא דאי איצטריך אכיל ליה

9 In respect, however, of what R'Joseph ruled: 'An 'erub may be prepared only in connection with a religious duty',21 must it be said that he land down his traditional ruling in accordance with [the view of one of the] Tannas?22 - R'Joseph call answer you: All [agree that] an 'erub may be prepared in connection with a religious duty only, and all [may also agree that] the commandments were not given [to men] to derive benefit from them, but It is this principle on which they differ.

י <big>מתני׳</big> מערבין בדמאי ובמעשר ראשון שנטלה תרומתו ובמעשר שני והקדש שנפדו והכהנים בחלה

10 The Master22 is of the opinion that once a man has acquired the 'erub23 it is no satisfaction to him that it is preserved,24

יא אבל לא בטבל ולא במעשר ראשון שלא נטלה תרומתו ולא במעשר שני והקדש שלא נפדו:

11 and the Masters25 are of the opinion that a man does derive satisfaction if his 'erub is preserved; for [in that case] he can eat it whenever he needs it.26 <big>MISHNAH: </big>AN 'ERUB MAY BE PREPARED WITH DEMAI,27

יב <big>גמ׳</big> דמאי הא לא חזי ליה מיגו דאי בעי מפקר להו לנכסיה והוי עני וחזו ליה השתא נמי חזי ליה דתנן מאכילין את העניים דמאי

12 WITH FIRST TITHE FROM WHICH ITS TERUMAH27 HAD BEEN TAKEN AND WITH SECOND TITHE AND CONSECRATED [FOOD] THAT HAVE BEEN REDEEMED; AND PRIESTS [MAY PREPARE THEIR 'ERUB] WITH HALLAH.28 [IT MAY] NOT [BE PREPARED], HOWEVER, WITH TEBEL,27 NOR WITH FIRST TITHE THE TERUMAH FROM WHICH HAS NOT BEEN TAKEN, NOR WITH SECOND TITHE OR CONSECRATED [FOOD] THAT HAVE NOT BEEN REDEEMED. <big>GEMARA: </big>DEMAI, surely is not fit for him!<span class="x" onmousemove="('comment',' Sc. for the man for whom it is prepared. And since our Mishnah allows it nevertheless to be used for an 'erub, does not an objection arise htns against Symmachus (cf. Tosaf. s.v. a.l.) who laid down that an 'erub must consist of food which the man for whom it is prepared is able to eat?');">29 - Since he30 could, if he wished, declare his estate to be hefker,31 and thereby become a poor man when it would be fit for him, it is now also deemed to be fit for him. For we learned: It is permitted to feed poor men

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