Shabbat 260

שלא ברצון ר"א

[this being] against the will of R. Eliezer. R. Joseph demurred: [You say] 'against the will of R. Eliezer'! on the contrary, it is R. Eliezer' who permits it even through the street;<span class="x" onmousemove="('comment',' It is a general principle (infra 133a) that where a positive command and a negative command are in question, both should be fulfilled wherever possible; hence it might be argued that R. Eliezer too agrees that it should not be carried through the street, since there is an alternative (Tosaf.). Yet it may be that since R. Eliezer's ruling is largely in order to emphasize the great esteem in which the precept is held (supra a), the Talmud felt that he would require it to be carried through the streets. ');">¹</span> but only with the consent of the Rabbis, who forbid [it to be carried] through the street yet permit it through roofs, courtyards, and enclosures,<span class="x" onmousemove="('comment',' Karpifoth; v. supra 7a. ');">²</span>

מתקיף לה רב יוסף שלא ברצון ר"א אדרבה ר"א הוא דשרי וכי תימא שלא ברצון ר"א דשרי אפילו ברה"ר אלא ברצון רבנן דאסרו דרך רה"ר ושרו דרך גגות דרך חצירות וקרפיפות ומי שרי והתניא כשם שאין מביאין אותו דרך רה"ר כך אין מביאין אותו לא דרך גגות ולא דרך קרפיפות ולא דרך חצירות

— yet is this permitted? Surely it was taught: Just as one may not bring it through the street, so may one not bring it through roofs, through enclosures, or through courtyards? — Said R. Ashi: It was not with the consent of R. Eliezer and his opponent[s], but with the consent of R. Simeon. For we learnt, R. Simeon said: Roofs, enclosures and courtyards are all one domain<span class="x" onmousemove="('comment',' Carrying from one to another is permitted. ');">³</span> in respect of utensils which spent the Sabbath therein,<span class="x" onmousemove="('comment',' I.e., which were there from the beginning of the Sabbath, v. 'Er. 91a. ');">⁴</span>

אלא אמר רב אשי שלא ברצון ר"א ומחלוקתו אלא ברצון ר"ש דתנן ר"ש אומר אחד גגות ואחד קרפיפות ואחד חצירות כולן רשות אחד הן לכלים ששבתו בתוכן ולא לכלים ששבתו בתוך הבית

but not in respect of utensils which rested in the house.<span class="x" onmousemove="('comment',' I.e., which were in the house at the beginning of the Sabbath. — Here the knife belonged to the former category (Tosaf.). ');">⁵</span> R. Zera asked R. Assi: In the case of an alley in which they [its residents] have not become partners,<span class="x" onmousemove="('comment',' By means of an 'erub; v. supra 23a. ');">⁶</span>

בעא מיניה רבי זירא מר' אסי מבוי שלא נשתתפו בו מהו לטלטל בכולו מי אמרינן כחצר דמי מה חצר אע"ג דלא ערבו מותר לטלטל בכולו האי נמי אע"ג דלא נשתתפו בו מותר לטלטל בכולו או דילמא לא דמי לחצר דחצר אית ליה ד' מחיצות האי לית ליה ד' מחיצות א"נ חצר אית ליה דיורין האי לית ביה דיורין שתיק ולא א"ל ולא מידי

what about carrying in the whole of it?<span class="x" onmousemove="('comment',' Sc. utensils which were there at the commencement of the Sabbath. ');">⁷</span> do we say it is like a courtyard: just as a courtyard, even if an 'erub has not been made, it is permitted to carry in the whole of it,<span class="x" onmousemove="('comment',' Not from a house into the courtyard or from one courtyard into another, but in that courtyard itself. ');">⁸</span>

זימנין אשכחיה דיתיב וקא אמר אמר ר"ש בן לקיש משום ר' יהודה הנשיא פעם אחת שכחו ולא הביאו איזמל מע"ש והביאוהו בשבת והיה הדבר קשה לחכמים היאך מניחין דברי חכמים ועושין כר"א חדא דר"א שמותי הוא ועוד יחיד ורבים הלכה כרבים

so this too, though they have not become partners in it,<span class="x" onmousemove="('comment',' This is the technical term in respect of an alley, whereby it all ranks as a single and private domain for its residents. ');">⁹</span> it is permitted to carry in the whole of it; or perhaps it is unlike a courtyard; for a courtyard has four walls [partitions], whereas this has not four walls; alternatively, a courtyard has tenants,<span class="x" onmousemove="('comment',' I.e., the residents of the houses which open into it put it to private use. ');">¹⁰</span>

וא"ר אושעיא שאילית את רבי יהודה הגוזר ואמר לי מבוי שלא נשתתפו בו הוה ואייתוהו מהאי רישא להאי רישא א"ל ס"ל למר מבוי שלא נשתתפו מותר לטלטל בכולו וא"ל אין א"ל והא זימנין בעאי מינך ולא אמרת לי הכי דילמא אגב שיטפך רהיט לך גמרך א"ל אין אגב שיטפא רהיטא לי גמרי

whereas this has no tenants? He was silent and said nothing to him. On a subsequent occasion he [R. Zera] found him [R. Assi] sitting and stating: 'R. Simeon b. Lakish said in the name of R. Judah the prince: They once forgot to bring a knife on Sabbath eve, so they brought it on the Sabbath. Now this matter was difficult for the Sages [to understand]: how could they abandon the opinion of the Sages and act as R. Eliezer: firstly, since R. Eliezer was [a follower] of Beth Shammai;<span class="x" onmousemove="('comment',' So Rashi and Tosaf. on the strength of a statement in J. Sheb. IX, end; this does not mean that he actually belonged to the School of Shammai, but generally adopted their views (v. Weiss, Dor, II, p. 83, n. 2), which were always disregarded in favour of Beth Hillel's. Rashi suggests another meaning: he was under a ban (v. B.M. 59b). ');">¹¹</span> and further, [where an individual and many [are in dispute], the <i>halachah</i> is as the many? Whereupon R. Oshaia said: I asked R. Judah the circumciser, and he told me, It was an alley wherein they [its residents] had not become partners, and they brought it [the knife] from one end to the other. Said he to him: Do you then hold that in the case of an alley in which they had not become partners, it is permitted to carry in the whole of it? Yes, he replied.' Said he [R. Zera] to him [R. Assi], But I once asked [it of] you and you did not answer me: perhaps in the rapid course [of your review] your tradition sped [back] to you?<span class="x" onmousemove="('comment',' I.e., you recalled it. [Aliter: 'In the rapid course (of your study) your tradition escaped you', i.e., R. Oshaia's statement. V. Strashun]. ');">¹²</span>

איתמר אמר רבי זירא אמר רב מבוי שלא נשתתפו בו אין מטלטלין בו אלא בד' אמות

Yes, he replied; in the course of my review my tradition sped [back] to me. It was stated, R. Zera said in Rab's name: In the case of an alley in which no partnership had been made, one may not carry therein save within four cubits. Abaye observed, R. Zera stated this law but did not explain it, until Rabbah b. Abbuha came and explained it. For R. Nahman said in Rabbah b. Abbuha's name in Rab's name: In the case of an alley in which no partnership has been made, if the courtyards<span class="x" onmousemove="('comment',' That open into the alley. ');">¹³</span>

אמר אביי הא מילתא אמרה רבי זירא ולא פירשה עד דאתא רבה בר אבוה ופירשה דאמר רב נחמן אמר רבה בר אבוה אמר רב מבוי שלא נשתתפו בו עירבו חצירות עם בתים אין מטלטלין בו אלא בד' אמות לא עירבו חצירות עם בתים מותר לטלטל בכולו

are combined with the houses,<span class="x" onmousemove="('comment',' Which give on the courtyards. I.e., all the houses served by the same courtyard are combined by means of an 'erub, so that they may carry to and fro between the houses and the courtyard belonging to same; but the courtyards themselves have not been made common partners in the alley. ');">¹⁴</span> one may not carry therein [the alley] save within four cubits; [but] if the courtyards are not combined with the houses, one may carry over the whole of it.<span class="x" onmousemove="('comment',' Sc. utensils which were in the alley at the beginning of the Sabbath. ');">¹⁵</span>

אמר ליה רב חנינא חוזאה לרבה מאי שנא כי עירבו חצירות עם בתים דניתקו חצירות ונעשו בתים ורב לטעמיה דאמר רב אין המבוי ניתר בלחי וקורה עד שיהו

R. Hanina Hoza'ah<span class="x" onmousemove="('comment',' Of Be Hozae. V. p. 234, n. 3. ');">¹⁶</span> said to Rabbah: Why does it differ when the courtyards are combined with the houses? [presumably] because the courtyards have been transformed<span class="x" onmousemove="('comment',' Lit., 'torn away' from their original designation. ');">¹⁷</span> and are become houses,<span class="x" onmousemove="('comment',' I.e., they are now part of the houses and not courtyards at all. ');">¹⁸</span> Rab being consistent with his view; for Rab said: An alley does not become permitted [for carrying] through a stake and a beam unless