יג לא סלקא דעתך דהא שמעינן ליה לרבי יהודה דלית ליה ברירה דתנן הלוקח יין מבין הכותים
13 'erub [shall be that] of the east and if the sage came [from the direction] of the west my<span class="x" onmousemove="('comment',' Lit., 'his'.');"><sup>32</sup></span> 'erub [shall be that] of th west,"<span class="x" onmousemove="('comment',' Since only one possible event is involved.');"><sup>33</sup></span> but not "[If one came] from each direction '<span class="x" onmousemove="('comment',' Bez. 37b, Hul. 14b. As R. Judah definitely rejects here the rule of bererah the ruling attributed to him in our Mishnah (cf. supra n. 7) cannot be authentic.');"><sup>34</sup></span> Why is it [that the 'erub is] ineffective [where the condition was 'If one came] from each direction'? Obviously because the rule of bererah is not upheld,<span class="x" onmousemove="('comment',' It being held that the choice the man made between the two sages on the following day may not have been his choice at twilight on the previous day when the validity of the 'erub must take elect.');"><sup>35</sup></span> [but, then, where the condition was, 'If the sage came from the direction] of the east' [or 'from that] of the west' it should also [be said that] the rule of bererah cannot [be upheld]?<span class="x" onmousemove="('comment',' And the 'erub should be ineffective, since at twilight on the Sabbath eve the sage was presumably still uncertain whether he would at all come within the area permitted by that man's 'erub, and his subsequent coming could only be regarded, as far as the validity of the 'erub is concerned, as bererah i.e., retrospective designation or selection, a principle which R. Judah does not recognize.');"><sup>36</sup></span> - R'Johanan replied: [Our Mishnah refers to a case] where the sage already arrived.<span class="x" onmousemove="('comment',' Sc. at twilight of the Sabbath eve he was already within the permitted Sabbath limit of that man's town though the latter was unaware of the fact. As the validity of the 'erub was made dependent on an event that, though unknown to the speaker, had actually taken place before twilight of the Sabbath eve there can be no question as to the 'erub's effectiveness. It is not the speaker's subsequent knowledge of the fact that renders the 'erub valid retrospectively, but the presence of the sage at the crucial moment. The question of bererah, therefore, does not at all arise.');"><sup>37</sup></span> On the contrary, [let it be said that] Ayo's version<span class="x" onmousemove="('comment',' Which is a mere Baraitha.');"><sup>38</sup></span> cannot [be upheld] by reason of what was taught in our Mishnah?<span class="x" onmousemove="('comment',' A Baraitha, surely, is less authoritative than a MISHNAH:');"><sup>39</sup></span> This<span class="x" onmousemove="('comment',' That R. Judah upholds the rule of bererah. ib,s');"><sup>40</sup></span> cannot be entertained at all, since we heard of R'Judah that he does not adopt the rule of bererah. For it was taught:<span class="x" onmousemove="('comment',' Cf. Tosaf. s.v. a.l. Cur. edd., 'we learned'.');"><sup>41</sup></span> If a man buys wine from among the Cutheans<span class="x" onmousemove="('comment',' Before the prohibition against their wines had been decreed. As the Cutheans (Samaritans) were suspected of neglecting the laws of terumah and tithe the buyer must himself set these aside before he can be permitted to drink any of the wine.');"><sup>42</sup></span>