Eruvin 8

Chapter 8

א תאנה כגרוגרת להוצאת שבת
1 Fig-trees' [allude to] the size of a dried fig in respect of carrying out [from one domain into another] on the Sabbath.' Pomegranates' [are an allusion] as we learned: 'All [defiled wooden]<span class="x" onmousemove="('comment',' V. Tosaf. a.l. s.v.');"><sup>1</sup></span> utensils of householders<span class="x" onmousemove="('comment',' As opposed to those of craftsmen.');"><sup>2</sup></span>
ב רמון כדתנן כל כלי בעלי בתים שיעורן כרימונים
2 [become clean if they contain holes] of the size of pomegranates.<span class="x" onmousemove="('comment',' Sc. through which pomegranates would fall out. No householder would continue the use of utensils broken to such an extent. Losing the status of utensils the objects become levitically clean. In the case of a craftsman's utensils, even holes as small as the size of an olive, since they render the utensils unfit for sale, are sufficient to deprive them of the legal status of utensils, and they consequently become clean. V. Kel. XVII, 1. 'acsu'');"><sup>3</sup></span> "A land of olive-trees" [is<span class="x" onmousemove="('comment',' ('and honey') in cur. edd. is enclosed within parentheses and is wanting from the parallel passages in Ber. 41b and Yalkut.');"><sup>4</sup></span> an allusion to the] land all the legal standards of which are of the size of olives'.
ג (דברים ח, ח) ארץ זית שמן (ודבש) ארץ שכל שיעוריה כזיתים כל שיעוריה ס"ד והאיכא הני דאמרן אלא אימא ארץ שרוב שיעוריה כזיתים
3 [You say], 'All the legal standards of which [etc.]'! Is this conceivable? Surely there are those that have just been enumerated? Rather read: 'A land, most<span class="x" onmousemove="('comment',' E.g., those applicable to the consumption of forbidden fat, blood or levitically unclean food.');"><sup>5</sup></span>
ד דבש ככותבת הגסה ליום הכיפורים
4 of the legal standards of which are of the size of olives'.' Honey' [is an allusion to the eating o food of] the size of a big date<span class="x" onmousemove="('comment',' Honey' in Scripture, unless otherwise stated, is assumed to be that of dates. Cf. Bik. I, 3.');"><sup>6</sup></span> [that constitutes an offence]<span class="x" onmousemove="('comment',' Since the consumption of food is forbidden.');"><sup>7</sup></span>
ה ותיסברא שיעורין מיכתב כתיבי אלא הלכתא נינהו ואסמכינהו רבנן אקראי
5 on the Day of Atonement!<span class="x" onmousemove="('comment',' Thus it follows that the legal standards mentioned are Pentateuchal. How then could Rab maintain (supra 4a) that they formed part of the traditional code given orally to Moses at Sinai?');"><sup>8</sup></span> - Do you then imagine that the standards were actually prescribed [in the Pentateuch]? [The fact is that] they are but traditional<span class="x" onmousemove="('comment',' Variant, 'Rabbinical' (cf. Suk. 6a, Ber. 41b) .');"><sup>9</sup></span>
ו חציצין דאורייתא נינהו דכתיב (ויקרא טו, טז) ורחץ את כל בשרו (במים) שלא יהא דבר חוצץ בין בשרו למים במים במי מקוה כל בשרו מים שכל גופו עולה בהן וכמה הן אמה על אמה ברום ג' אמות ושיערו חכמים מי מקוה מ' סאה
6 laws for which the Rabbis have found allusions in<span class="x" onmousemove="('comment',' Lit., 'and supported them on'.');"><sup>10</sup></span> Scripture. But [the laws relating to] interpositions are Pentateuchal.
ז כי איצטריך הילכתא לשערו וכדרבה בר רב הונא דאמר רבה בר רב הונא נימא אחת קשורה חוצצת שלש אינן חוצצות שתים איני יודע
7 [For was it not taught:]<span class="x" onmousemove="('comment',' This is in fact the reading of some ed. but is wanting in MS.M. and cur. edd.');"><sup>11</sup></span> Since it is written in Scripture: Then he shall bath all his flesh<span class="x" onmousemove="('comment',' Lev. XV, 16. 'In water' appearing in cur. edd. in parenthesis is here omitted.');"><sup>12</sup></span> [it follows] that there must be no interposition between his flesh and the water; In water<span class="x" onmousemove="('comment',' Ibid.');"><sup>13</sup></span>
ח שערו נמי דאורייתא הוא דתניא ורחץ את כל בשרו את הטפל לבשרו וזהו שער
8 implies, in water that is gathered together;<span class="x" onmousemove="('comment',' Sc. even if it is not spring water.');"><sup>14</sup></span> all his flesh<span class="x" onmousemove="('comment',' Ibid.');"><sup>13</sup></span> implies, water in which all his body can be immersed;<span class="x" onmousemove="('comment',' Lit., 'goes up in them'. vuen');"><sup>15</sup></span>
ט כי אתאי הילכתא לרובו ולמיעוטו ולמקפיד ולשאין מקפיד וכדר' יצחק
9 and how much is this? [A volume of the size of] a cubit by a cubit by a height of three cubits; and the Sages accordingly estimated that the waters of a ritual bath<span class="x" onmousemove="('comment',' , lit., 'a gathering together'.');"><sup>16</sup></span> must measure forty se'ah?<span class="x" onmousemove="('comment',' V. Glos. and Pes. 109a (Sonc. ed., p. 564, n. 7.)');"><sup>17</sup></span>
י דאמר ר' יצחק דבר תורה רובו ומקפיד עליו חוצץ ושאינו מקפיד עליו אינו חוצץ וגזרו על רובו שאינו מקפיד משום רובו המקפיד ועל מיעוטו המקפיד משום רובו המקפיד
10 - Where a traditional law is required<span class="x" onmousemove="('comment',' Regarding the rule of 'interposition' in addition to the one just deduced from Scripture.');"><sup>18</sup></span> [it is in respect of] one's hair; and [it is to be understood] in accordance wit statement of] Rabbah son of R'Huna,<span class="x" onmousemove="('comment',' Who applies the law of interposition to hair.');"><sup>19</sup></span> for Rabbah son of R'Huna said: 'One knotted hair constitutes an interposition,<span class="x" onmousemove="('comment',' Because it is possible to tie it so closely that no water could penetrate to all its parts.');"><sup>20</sup></span>
יא וליגזור נמי על מיעוטו שאינו מקפיד משום מיעוטו המקפיד אי נמי משום רובו שאינו מקפיד
11 three [hairs] constitute no interposition,<span class="x" onmousemove="('comment',' Since it is impossible to tie them so tightly as to prevent the water from penetrating.');"><sup>21</sup></span> but I do not know [the ruling in the case of] two'.<span class="x" onmousemove="('comment',' Suk. 6a, Nid. 6a.');"><sup>22</sup></span> [But are not the laws relating to] one's hair also Pentateuchal?
יב היא גופה גזירה ואנן ניקום וניגזור גזירה לגזירה
12 For was it not taught: Then shall he bathe all his flesh<span class="x" onmousemove="('comment',' Lev. XV, 16 emphasis on 'all'.');"><sup>23</sup></span> [implies, even] that which is attached to his flesh, and by this was meant<span class="x" onmousemove="('comment',' Lit., 'and this is'.');"><sup>24</sup></span> hair?<span class="x" onmousemove="('comment',' Suk. 6a. Old ed. read: 'to include his hair'.');"><sup>25</sup></span>
יג מחיצות דאורייתא נינהו
13 - Where traditional law is required<span class="x" onmousemove="('comment',' So MS.M. Cur. edd., 'came'.');"><sup>26</sup></span> [it is the case of hair], and it is for [the purpose of distinguishing<span class="x" onmousemove="('comment',' This is explained anon. vru, rcs');"><sup>27</sup></span> between an interposition] on its major, and one on its minor [portion] and between one to which the bather objects and one which he does not mind; this being understood on the lines of R'Isaac who said: [According to] traditional law<span class="x" onmousemove="('comment',' , lit., 'the word of the (oral) law'.');"><sup>28</sup></span>
יד דאמר מר ארון תשעה וכפורת טפח הרי כאן עשרה
14 [an interposition on] its<span class="x" onmousemove="('comment',' One's hair.');"><sup>29</sup></span> major part to which a man objects constitutes an interposition but one which he does not mind constitutes no interposition;<span class="x" onmousemove="('comment',' It is for the purpose of this distinction that the traditional law was required in addition to the Biblical law relating to interposition.');"><sup>30</sup></span> the Rabbis, however, ruled that [an interposition on] its<span class="x" onmousemove="('comment',' One's hair.');"><sup>29</sup></span>
טו לא צריכא לר' יהודה דאמר אמת בנין באמה בת ששה אמת כלים באמה בת חמשה
15 greater part [shall constitute an interposition] even when the man does not mind it, as a preventive measure [against the possibility of allowing an interposition on] its major part to which the man does object, and that [an interposition on] its<span class="x" onmousemove="('comment',' One's hair.');"><sup>29</sup></span> minor portion to which a man objects [shall constitute an interposition] on account [of the possibility of allowing an interposition over] its<span class="x" onmousemove="('comment',' One's hair.');"><sup>29</sup></span> major portion to which a man objects.<span class="x" onmousemove="('comment',' While traditional law restricts a disqualifying interposition to (a) its extension over the major part of the hair and (b) the man's objection to it, the Rabbis regard even (a) without (b) or (b) without (a) as a disqualifying interposition.');"><sup>31</sup></span>
טז ולר"מ דאמר כל האמות היו בבינונית מאי איכא למימר
16 But [why should no prohibition be enacted] also [against an interposition over] its minor portion to which one does not object, as a preventive measure against [the possibility of allowing an interposition over] its minor portion to which one does object<span class="x" onmousemove="('comment',' Since in both cases a 'minor portion' is involved.');"><sup>32</sup></span> or its major portion to which one does not object?<span class="x" onmousemove="('comment',' The clement of non objection being common to both.');"><sup>33</sup></span> This ruling<span class="x" onmousemove="('comment',' Lit.,'it', the ruling that an interposition (a) over a minor portion to which one objects or (b) over a major portion to which one does not object.');"><sup>34</sup></span>
יז לר' מאיר כי אתאי הילכתא לגוד וללבוד ולדופן עקומה:
17 itself is merely a preventive measure, - shall we go as far<span class="x" onmousemove="('comment',' Lit., 'shall we rise'.');"><sup>35</sup></span> as to institute a preventive measure against another preventive measure?<span class="x" onmousemove="('comment',' Of course not. Hence the permissibility of an interposition over a minor portion which one does not mind.');"><sup>36</sup></span> But [the laws defining] partitions are Pentateuchal.
יח היה גבוה מעשרים אמה ובא למעטו כמה ממעט כמה ממעט כמה דצריך ליה
18 For did not a Master state:<span class="x" onmousemove="('comment',' Shab. 92a, Suk. 4a.');"><sup>37</sup></span> [The height of] the ark was nine [handbreadths]<span class="x" onmousemove="('comment',' V. Ex. XXV, 10, 'A cubit and a half the height thereof', a cubit consisting of six handbreadths.');"><sup>38</sup></span> and [the thickness of] the ark-cover was one handbreadth, so that we have here<span class="x" onmousemove="('comment',' Lit., 'behold'.');"><sup>39</sup></span>
יט אלא רחבו בכמה רב יוסף אמר טפח אביי אמר ארבעה
19 [a total height of] ten [handbreadths]?<span class="x" onmousemove="('comment',' This height of ten handbreadths from which God spoke to Moses (cf. Ex. XXV, 22, And I will speak with thee from above the ark-cover) is, according to R. Jose who stated (Suk. 5a) that the Deity never descended to a lower level than ten handbreadths from the earth, for 'the heavens are the heavens of the Lord but the earth hath he given to the children of men' (Ps. CXV, 16) , the boundary line or 'partition', so to speak, between heaven and earth. How then could it be said here that the laws defining partitions are only traditional? ohkf');"><sup>40</sup></span> - [The traditional law] is required [in respect of the views] of R'Judah who holds that the cubit used for the structure [of the Temple] was of the standard of six [handbreadths] while that for the furniture<span class="x" onmousemove="('comment',' , lit., 'vessels'.');"><sup>41</sup></span> was only one of five handbreadths.<span class="x" onmousemove="('comment',' Kel. XII, 10. The total height of the ark and cover was consequently eight and a half handbreadths only, and R. Jose's boundary line between heaven and earth consequently receives no Pentateuchal support.');"><sup>42</sup></span>
כ לימא בהא קא מיפלגי דמאן דאמר טפח קסבר מותר להשתמש תחת הקורה
20 According to R'Meir, however, who holds<span class="x" onmousemove="('comment',' Kel. XVII, 10.');"><sup>43</sup></span> that all cubit measurements<span class="x" onmousemove="('comment',' In the Temple.');"><sup>44</sup></span> were of the medium size,<span class="x" onmousemove="('comment',' Six handbreadths. (V. Pes. 86a) .');"><sup>45</sup></span> what can be said in reply?<span class="x" onmousemove="('comment',' Lit., 'what is there to say', in reply to the difficulty pointed out (v. supra note 3) .');"><sup>46</sup></span> - According to R'Meir [it may be replied] the traditional law refers<span class="x" onmousemove="('comment',' Lit., 'when it came'. sud sdb');"><sup>47</sup></span> to [the legal fictions of] extension,<span class="x" onmousemove="('comment',' (rt. 'to stretch') , a partition that does not reach (a) the ground or (b) the ceiling may in certain conditions be regarded as virtually touching the ground and the ceiling respectively. suck sck');"><sup>48</sup></span> junction<span class="x" onmousemove="('comment',' (rt. 'to join') a gap of less than three handbreadths between two partitions may be disregarded and the edges of the partitions are deemed to be joined into one complete partition.');"><sup>49</sup></span> and the crooked wall.<span class="x" onmousemove="('comment',' V. supra p. 14, n. 5.');"><sup>50</sup></span> [If the cross-beam]<span class="x" onmousemove="('comment',' Spanning the entrance to a blind alley (v. our Mishnah) .');"><sup>51</sup></span> was higher than twenty cubits and it is desired to reduce the height,<span class="x" onmousemove="('comment',' Lit., 'and he came to reduce it'.');"><sup>52</sup></span> how much is one to reduce it?<span class="x" onmousemove="('comment',' The term 'reducing' implies that the ground is raised to such a level as to reduce the distance between it and the beam, otherwise 'lowering'');"><sup>53</sup></span> How much is one to reduce it, [you ask]? As much [obviously] as one requires!<span class="x" onmousemove="('comment',' Sc. the ground must obviously be raised to such a level as would reduce the distance between it and the beam to twenty cubits.');"><sup>54</sup></span> But [it is this that is asked]: How much [must the raised ground<span class="x" onmousemove="('comment',' V. previous note.');"><sup>55</sup></span> be in] width?<span class="x" onmousemove="('comment',' I.e., the width as extending into the alley. Lit., 'its width by how much'.');"><sup>56</sup></span> - R'Joseph replied: A handbreadth.<span class="x" onmousemove="('comment',' Corresponding to the prescribed width of the cross-beam.');"><sup>57</sup></span> Abaye replied: Four [handbreadths].<span class="x" onmousemove="('comment',' This is discussed infra.');"><sup>58</sup></span> May it be suggested that they<span class="x" onmousemove="('comment',' Abaye and R. Joseph.');"><sup>59</sup></span> differ on the following principles - he<span class="x" onmousemove="('comment',' R. Joseph.');"><sup>60</sup></span> who said 'a handbreadth' being of the opinion that it is permissible to make use [of the floor space] under the beam<span class="x" onmousemove="('comment',' The outer edge of the beam being regarded as the end of the alley. Since people would consequently linger on the higher ground level the beam would well be noticed by them.');"><sup>61</sup></span>
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