Eruvin 64

סבר אותו חבר אוכל ואינו צריך לעשר דודאי עישורי מעשר ההוא חבר קמא עילויה ורבן שמעון בן גמליאל אומר לא יאכל עד שיעשר לפי שלא נחשדו חברים לתרום שלא מן המוקף ואמר ליה רבי מוטב שיחשדו חברים לתרום שלא מן המוקף ואל יאכילו עמי הארץ טבלים

is of the opinion that that Fellow may eat [the fruit] and need not tithe it because it is certain that the firs Fellow had duly given the tithe for it, while R'Simeon B'Gamaliel ruled that he must not eat [the fruit] before he tithed it because Fellows are not suspected of giving terumah from [produce] that is not in close proximity [to that for which it is given]. Thereupon Rabbi said to him, 'It is preferable that Fellows should be suspected of giving terumah from [produce] that is not in close proximity [with that for which it is given] than that they should give amme ha-arez to eat all sorts of tebel'. On what principle do they<span class="x" onmousemove="('comment',' Rabbi and his father.');">¹</span> differ? - Rabbi holds that a Fellow is satisfied to commit a minor ritual offence<span class="x" onmousemove="('comment',' Giving the dues from produce that is not in close proximity with that for which it is given.');">²</span>

במאי קמיפלגי רבי סבר ניחא ליה לחבר דלעביד הוא איסורא קלילא ולא ליעבד עם הארץ איסורא רבה ורבן שמעון בן גמליאל סבר ניחא ליה לחבר דליעבד עם הארץ איסורא רבה ואיהו אפי' איסורא קלילא לא ליעבד:

in order that an 'am ha-arez should not commit a major one,<span class="x" onmousemove="('comment',' Eating tebel.');">³</span> while R'Simeon B'Gamaliel holds that a Fellow prefers the 'am ha-arez to commit a major ritual offence rather than that he should commit even a minor one.<span class="x" onmousemove="('comment',' V. supra n. 2.');">⁴</span> <big><b>MISHNAH: </b></big>IF HE DEPOSITED IT<span class="x" onmousemove="('comment',' The 'erub.');">⁵</span> ON A TREE ABOVE [A HEIGHT] OF TEN HANDBREADTHS,<span class="x" onmousemove="('comment',' This is explained in the Gemara infra.');">⁶</span>

<big><strong>מתני׳</strong></big> נתנו באילן למעלה מעשרה טפחים אין עירובו עירוב למטה מעשרה טפחים עירובו עירוב נתנו בבור אפילו עמוק מאה אמה עירובו עירוב:

HIS 'ERUB IS INEFFECTIVE; [IF HE DEPOSITED IT AT AN ALTITUDE] BELOW TEN HANDBREADTHS HIS 'ERUB IS EFFECTIVE. IF HE DEPOSITED IT IN A CISTERN,<span class="x" onmousemove="('comment',' This is explained in the Gemara infra.');">⁶</span> EVEN IF IT IS A HUNDRED CUBITS DEEP, HIS ERUB IS EFFECTIVE. <big><b>GEMARA: </b></big>R'Hiyya B'Abba and R'Assi and Raba B'Nathan sat at their studies while R'Nahman was sitting beside them, and in the course of their session they discussed the following.

<big><strong>גמ׳</strong></big> יתיב רבי חייא בר אבא ורבי אסי ורבא בר נתן ויתיב רב נחמן גבייהו ויתבי וקאמרי האי אילן דקאי היכא אילימא דקאי ברשות היחיד מה לי למעלה מה לי למטה רשות היחיד עולה עד לרקיע

Where could that tree have been standing? If it be suggested that it stood in a private domain, what matters<span class="x" onmousemove="('comment',' Lit., 'what (difference is it) to me'.');">⁷</span> it [it may be objected] whether it was ABOVE [A HEIGHT] OF TEN HANDBREADTHS or BELOW it, seeing that a private domain rises up to the sky? If, however, [it be suggested] that it stood in a public domain [the question arises] where did the man intend to make his Sabbath abode?<span class="x" onmousemove="('comment',' Lit., 'to rest'.');">⁸</span>

ואלא דקאי ברשות הרבים דמתכוין לשבות היכא אילימא דנתכוון לשבות למעלה הוא ועירובו במקום אחד הוא אלא נתכוון לשבות למטה והא קא משתמש באילן

If it be suggested that he intended to make it on, [the tree] above, are not then he and his 'erub in the same domain?<span class="x" onmousemove="('comment',' And the 'erub should be effective even if it was deposited above a height of ten handbreadths.');">⁹</span> - [The fact,] however, [is that] he intended to make his Sabbath abode below.<span class="x" onmousemove="('comment',' At the root of the tree in the public domain. If the 'erub is above ten handbreadths it is ineffective because the tree on which it lay, being presumably no less than four handbreadths in width has, above a height often handbreadths, the status of a private domain, and carrying from a private domain into the public one, where the man had acquired his abode, is forbidden.');">¹⁰</span> But is he not<span class="x" onmousemove="('comment',' When he takes down the 'erub.');">¹¹</span> making use of the tree?<span class="x" onmousemove="('comment',' Even where the height was less than ten handbreadths. Such use being forbidden on the Sabbath (cf. Bezah 36b) how could the 'erub be deemed valid?');">¹²</span>

לעולם דקאי ברה"ר ונתכוון לשבות למטה ורבי היא דאמר כל דבר שהוא משום שבות לא גזרו עליו בין השמשות

- It may still be maintained that [the tree] stood in a public domain and that the man's intention was to acquire his Sabbath abode below, but<span class="x" onmousemove="('comment',' In reply to the objection raised (v. previous note) .');">¹³</span> [this Mishnah] represents the view of Rabbi who land down: Any act that is forbidden<span class="x" onmousemove="('comment',' On the Sabbath.');">¹⁴</span> by a Rabbinical measure<span class="x" onmousemove="('comment',' Shebuth.');">¹⁵</span> is not subject to that prohibition during twilight.<span class="x" onmousemove="('comment',' Of the Sabbath Eve; because it is doubtful whether that time is regarded as Sabbath proper or as 'the conclusion of the weekday. As the acquisition of a Sabbath abode by 'erub must take effect at twilight, and since at that time the use of the tree was permitted, the 'erub in the circumstances mentioned may well be deemed effective. rah rahh ljf ofjf');">¹⁶</span>

אמר להו רב נחמן ישר וכן אמר שמואל אמרו ליה פתריתו בה כולי האי אינהו נמי הכי קא פתרי בה [אלא הכי] אמרו ליה קבעיתו ליה בגמרא אמר להו אין אתמר נמי אמר רב נחמן אמר שמואל הכא באילן העומד ברשות הרבים עסקינן גבוה עשרה ורחב ארבעה ונתכוון לשבות למטה ורבי היא דאמר כל דבר שהוא משום שבות לא גזרו עליו בין השמשות

'Well spoken!'<span class="x" onmousemove="('comment',' Aliter: Perfectly correct. Alter: Thanks. The reading is lit., 'upright' or with or 'thy or your strength' implied, 'may thy');">¹⁷</span> said R'Nahman to them, 'and so also did Samuel say'.' Do you<span class="x" onmousemove="('comment',' 'Who seem so pleased with the answer -');">¹⁸</span> explain with it', they said to him, 'so much? ' (But did not they themselves explain [their difficulty] thereby? - In fact it was this that they said to him: 'Did you embody it in the Gemara?)

אמר רבא ל"ש אלא באילן העומד חוץ לעיבורה של עיר אבל אילן העומד בתוך עיבורה של עיר אפילו למעלה מעשרה הרי זה עירוב דמתא כמאן דמליא דמיא

<span class="x" onmousemove="('comment',' [I.e., have you included this as a fixed element in the Talmud? This is one of the few passages which throw light on the first stages of the redaction of the Talmud, v. J.E. XII, p. 15.]');">¹⁹</span> - 'Yes', he answered them - So it was also stated:<span class="x" onmousemove="('comment',' [A confirmatory amoraic tradition that this explanation has been included as a fixed element in the Talmud.]');">²⁰</span> R'Nahman reporting Samuel said: Here we are dealing with a tree that stood in a public domain, that was ten handbreadths high and four handbreadths wide, and the man had the intention to acquire his Sabbath abode below. This, furthermore, is the view of Rabbi who land down: Any act that is forbidden by a Rabbinical measure<span class="x" onmousemove="('comment',' Shebuth.');">¹⁵</span>

אי הכי חוץ לעיבורה של עיר נמי כיון דאמר רבא הנותן עירובו יש לו ארבע אמות הויא לה רשות היחיד ורשות היחיד עולה עד לרקיע

is not subject to that prohibition during twilight.<span class="x" onmousemove="('comment',' Supra q.v. notes.');">²¹</span> Raba stated: This<span class="x" onmousemove="('comment',' The ruling in our MISHNAH: vruchg rcg');">²²</span> was taught only in respect of a tree that stood beyond the outskirts<span class="x" onmousemove="('comment',' (rt. 'to pass') , houses situated within seventy and two-thirds cubits from the town (v. infra 57a) .');">²³</span> of the town, but where a tree stood within the outskirts of the town<span class="x" onmousemove="('comment',' A tree in such a locality of a town is likely to be used as a repository for an 'erub by a person living in a neighbouring town, within two thousand cubits distance from this one, who is desirous of going two thousand cubits beyond the outskirts of the latter (Rashi) .');">²⁴</span>

אמר רב יצחק בריה דרב משרשיא הכא באילן הנוטה חוץ לארבע אמות עסקינן

an 'erub is effective even [if it was deposited] above [a height] of ten handbreadths,<span class="x" onmousemove="('comment',' And the person intended to acquire his Sabbath abode below.');">²⁵</span> since a town is deemed to be full.<span class="x" onmousemove="('comment',' Sc. with earth; even the space above the ground, since it is surrounded by houses, assumes some of the characteristics of a private domain, as if the ground itself were raised into the space above. Though movement of objects from the tree to the public domain remains forbidden the person's 'abode' in respect of the 'erub is deemed to be level with it, and the 'erub is consequently valid.');">²⁶</span> If so,<span class="x" onmousemove="('comment',' If the ground, in respect of 'erub, is deemed to be raised to the level of the 'erub.');">²⁷</span> the same [law should apply to an erub on a tree] beyond the outskirts of a town, for since Raba ruled: 'A man who deposited his 'erub [in any spot] acquires [an abode of] four cubits,'<span class="x" onmousemove="('comment',' Infra 35a.');">²⁸</span> that spot is a private domain which rises up to the sky?<span class="x" onmousemove="('comment',' So that the 'erub and the person are virtually in the same domain, however high the 'erub lay (cf. supra n. 2) .');">²⁹</span> - R'Isaac the son of R'Mesharsheya replied: Here we are dealing with a tree whose branches bent over beyond the four cubits