Eruvin 82

Chapter 82

א דאי סלקא דעתך אכולהו הא בעי מיניה רבה מרב יהודה ולא פשט ליה

1 for if it could have been presumed that the reference is to all the days mentioned [the objection would arise:] Did not Rabbah ask [a question1 on the subject] from Rab Judah and the latter did not answer him?<span class="x" onmousemove="('comment',' Supra 40b ad fin. If the Sabbath eve is included among the days on which a fast must be completed Rab Judah who reported the ruling in the name of Rab (v. loc. cit.) would, surely, have been able to give Rabbah an answer.');">2 - But according to your view3

ב ולטעמיך הא דדרש מר זוטרא משמיה דרב הונא הלכה מתענה ומשלים הא בעא מיניה רבה מרב הונא ולא פשט ליה

2 [would not the following objection arise:] In view of4 Mar Zutra's exposition in the name of R'Huna5 that the halachah is that one fasting [on a Sabbath eve] must complete the fast, why, when4

ג אלא הא מקמי דשמעה והא לבתר דשמעה הכא נמי הא מקמי דשמעה הא לבתר דשמעה

3 Rabbah asked [a question on the subject]1 from R'Huna did not the latter6 answer him?

ד דרש מר זוטרא משמיה דרב הונא הלכה מתענין ומשלימין:

4 But [you would no doubt reply:] That question was asked4 before [R'Huna] heard the ruling7 while his statement8

ה <big>הדרן עלך בכל מערבין</big>

5 was made4 after he had heard it;7 so also here [one might explain] that the question was asked4

ו מתני׳ <big>מי</big> שהוציאוהו נכרים או רוח רעה אין לו אלא ד' אמות

6 before [Rab Judah] heard it7 while his statement9 was made after he heard it',7

ז החזירוהו כאילו לא יצא

7 Mar Zutra made the following exposition in the name of R'Huna: The halachah is [that those] fasting [on a Sabbath eve] must complete the fast. <big>MISHNAH: </big>HE WHOM GENTILES,10 OR AN EVIL SPIRIT,11

ח הוליכוהו לעיר אחרת נתנוהו בדיר או בסהר ר"ג ור' אלעזר בן עזריה אומרים מהלך את כולה רבי יהושע ור"ע אומרים אין לו אלא ד' אמות:

8 HAVE TAKEN OUT [BEYOND THE PERMITTED SABBATH LIMIT] HAS NO MORE THAN FOUR CUBITS [IN WHICH TO MOVE].12 IF HE WAS BROUGHT BACK13 [HE IS REGARDED] AS IF HE HAD NEVER GONE OUT.14

ט מעשה שבאו מפלנדרסין והפליגה ספינתם בים ר"ג ורבי אלעזר בן עזריה הלכו את כולה ר' יהושע ור"ע לא זזו מד"א שרצו להחמיר על עצמן

9 IF HE WAS TAKEN TO ANOTHER TOWN,15 OR IF HE WAS PUT IN A CATTLE-PEN OR IN A CATTLE-FOLD,16 HE MAY, RULED R'GAMALIEL AND R'ELEAZAR B. AZARIAH, MOVE THROUGH THE WHOLE OF ITS AREA;17

י פעם אחת לא נכנסו לנמל עד שחשיכה אמרו לו לרבן גמליאל מה אנו לירד

10 BUT R'JOSHUA AND R'AKIBA RULED: HE HAS ONLY FOUR CUBITS [IN WHICH TO MOVE]. IT ONCE HAPPENED THAT THEY18 WERE COMING FROM BRINDISI19

יא אמר להם מותרים אתם שכבר הייתי מסתכל והיינו בתוך התחום עד שלא חשיכה:

11 AND WHILE THEIR SHIP WAS SAILING20 ON THE SEA,21 R'GAMALIEL AND R'ELEAZAR'B.

יב <big>גמ׳</big> ת"ר ג' דברים מעבירין את האדם על דעתו ועל דעת קונו אלו הן עובדי כוכבים ורוח רעה ודקדוקי עניות

12 AZARIAH WALKED ABOUT THROUGHOUT ITS AREA,22 BUT R'JOSHUA AND R'AKIBA DID NOT MOVE BEYOND FOUR CUBITS BECAUSE THEY DESIRED TO IMPOSE A RESTRICTION UPON THEMSELVES.23 ONCE [ON A SABBATH EVE] THEY DID NOT ENTER THE HARBOUR UNTIL DUSK.24

יג למאי נפקא מינה למיבעי רחמי עלייהו

13 'MAY WE DISEMBARK? '<span class="x" onmousemove="('comment',' Lit., 'what (about) us to go down'. Having been carried during the Sabbath beyond their original Sabbath limit they were not sure whether they may or may not move beyond four cubits.');">25 THEY ASKED R'GAMALIEL. YOU MAY', HE TOLD THEM, 'FOR I<span class="x" onmousemove="('comment',' By means of a certain instrument (v. Gemara infra) . (According to J. 'Er. IV, 2, he knew the heights of certain towers along the coast, and by directing his instrument to the tops of them he was able to calculate the distance) .');">26

יד ג' אין רואין פני גיהנם אלו הן דקדוקי עניות וחולי מעיין והרשות ויש אומרים אף מי שיש לו אשה רעה

14 HAVE CAREFULLY OBSERVED [THE DISTANCE FROM THE SHORE AND HAVE ASCERTAINED] THAT BEFORE DUSK WE WERE ALREADY WITHIN THE SABBATH LIMIT'.27 <big>GEMARA: </big>Our Rabbis learned: Three things deprive28 a man of his senses and of a knowledge of his creator,29

טו ואידך אשה רעה מצוה לגרשה

15 viz. , (0 idolaters, an evil spirit and oppressive poverty. In what respect could this31 matter? - In respect of invoking heavenly mercy to be delivered from them.32

טז ואידך זימנין דכתובתה מרובה אי נמי אית ליה בנים מינה ולא מצי מגרש לה

16 Three kinds of person do not see the face of Gehenna, viz. ,30 [one who suffers from] oppressive poverty, one who is afflicted with bowel diseases, and [one who is in the hands of] the [Roman] government;33 and some say: Also he who has a bad wife.

יז למאי נפקא מינה לקבולי מאהבה

17 And the other?34 - It is a duty to divorce a bad wife.35 And the other?36

יח שלשה מתין כשהן מספרין ואלו הן חולי מעיין וחיה והדרוקן

18 - It may sometimes happen that her kethubah37 amounts to a large sum,38 or else, that he has children from her and is, therefore, unable to divorce her.

יט למאי נפקא מינה למשמושי בהו זוודתא:

19 In what practical respect does this39 matter? - In respect of receiving [these afflictions] lovingly.40 Three [classes of person] die even while they are conversing,41

כ אמר רב נחמן אמר שמואל יצא לדעת אין לו אלא ארבע אמות פשיטא השתא מי שהוציאוהו נכרים אין לו אלא ד' אמות יצא לדעת מיבעיא

20 viz. ,30 one who suffers from bowel diseases, a woman in confinement, and one afflicted with dropsy. In what respect can this information matter? - In that of making arrangements for their shrouds to be ready.

כא אלא אימא חזר לדעת אין לו אלא ד"א

21 R'Nahman stated in the name of Samuel: If a man went out deliberately [beyond his Sabbath limit] he has only four cubits [in which to move]. Is not this obvious? If one whom gentiles have taken out42

כב הא נמי תנינא החזירוהו נכרים כאילו לא יצא החזירוהו הוא דכאילו לא יצא אבל הוציאוהו נכרים וחזר לדעת אין לו אלא ד"א

22 has only four cubits [in which to move], is there any necessity [to mention that one who] went out deliberately [is subject to the same restriction]? - Rather read: If he43 returned deliberately44 he has only four cubits [in which to move].

כג אלא אימא יצא לדעת והחזירוהו נכרים אין לו אלא ד"א

23 Have we not, however, learnt this also: 'IF HE WAS BROUGHT BACK by gentiles ['HE IS REGARDED] AS IF HE HAD NEVER GONE OUT'; [from which it follows] that only if he was brought back he [is regarded] as if he had never gone out, but that if gentiles took him out and he returned of his own accord he has only four cubits? - Rather, read: If he went out of his own free will and was brought back by gentiles he has only four cubits [in which to move]. But have we not learnt this also: WHOM. HAVE TAKEN OUT and HE WAS BROUGHT BACK [HE IS REGARDED] AS IF HE HAD NEVER GONE OUT, [from which it is evident] that only he whom gentiles have taken out and also brought back [is regarded] as if he had never gone out, but that a man who went out of his own free will is not [so regarded]?45

כד הא נמי תנינא הוציאוהו והחזירוהו כאילו לא יצא הוציאוהו והחזירוהו הוא דכאילו לא יצא אבל יצא לדעת לא

24 - It might have been assumed that our Mishnah deals with two disconnected instances: [i] HE WHOM THE GENTILES. HAVE TAKEN OUT and he has returned on his own HAS NO MORE THAN FOUR CUBITS; but [ii] if he went out on his own and WAS BROUGHT BACK by gentiles [HE IS REGARDED] AS IF HE HAD NEVER GONE OUT. Hence we were informed46

כה מהו דתימא לצדדין קתני מי שהוציאוהו נכרים וחזר לדעת אין לו אלא ד' אמות אבל יצא לדעת והחזירוהו נכרים כאילו לא יצא קמ"ל

25 [that the second clause is the conclusion of the first]. An enquiry was addressed to Rabbah: What is the ruling where a man47 had to attend to his needs? - Human dignity,48

כו בעו מיניה מרבה הוצרך לנקביו מהו אמר להם גדול כבוד הבריות שדוחה את לא תעשה שבתורה

26 he replied, is so important that it supersedes a negative precept of the Torah.<span class="x" onmousemove="('comment',' Sc. the negative precept, 'Thou shalt not turn aside from the sentence which they shall declare unto thee' (Deut. XVII, 11) , 'sentence' or 'the rcsv word' being applied to any enactment of the Rabbis. As the laws of the Sabbath limits which are only Rabbinical derive their force from this precept they also may be superseded wherever their absence would involve any loss of human dignity (Rashi) ; v. Ber. 19b.');">49 The Nehardeans remarked: If he50 is intelligent he enters into his original Sabbath limit and, once he has entered it, he may remain there.51

כז אמרי נהרדעי אי פיקח הוא עייל לתחומא וכיון דעל על

27 R'Papa said: Fruits that were carried52 beyond the Sabbath limit53 and were returned [on the same day], even if this was done intentionally, do not lose their original place.54

כח א"ר פפא פירות שיצאו חוץ לתחום וחזרו אפילו במזיד לא הפסידו את מקומן מ"ט אנוסין נינהו

28 What is the reason? - They were carried under compulsion.55 R'Joseph B'Shemaiah raised an objection against R'Papa: R'Nehemiah and R'Eliezer B'Jacob ruled, [The fruits]56 are always forbidden57

כט איתיביה רב יוסף בר שמעיה לרב פפא ר' נחמיה ור' אליעזר בן יעקב אומרים לעולם אסורין עד שיחזרו למקומן שוגגין בשוגג אין במזיד לא

29 unless they are unintentionally returned to their original place; [from which it follows, does it not, that only if they are returned] unintentionally is this law applicable,58 but not [if they are returned] deliberately?59 - On this question Tannas differ.

ל תנאי היא דתניא פירות שיצאו חוץ לתחום בשוגג יאכלו במזיד לא יאכלו

30 For it was taught: Fruits that were carried52 beyond the Sabbath limit unwittingly may be eaten,60 [if they were carried] wittingly they may not be eaten;

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