Jerusalem Talmud Eruvin Chapter 4

מִי שֶׁהוֹצִיאוּהוּ גוֹיִם אוֹ רוּחַ רָעָה אֵין לוֹ אֶלָּא אַרְבַּע אַמּוֹת. הֶחֱזִירוּהוּ כְּאִילּוּ לֹא יָצָא. הוֹלִיכוּהוּ לְעִיר אַחֶרֶת נְתָנוּהוּ בַדִּיר אוֹ בַסַּהַר רַבָּן גַּמְלִיאֵל וְרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר מְהַלֵּךְ אֶת כּוּלָּהּ. רִבִּי יְהוֹשֻׁעַ וְרִבִּי עֲקִיבָה אוֹמר אֵין לוֹ אֶלָּא אַרְבַּע אַמּוֹת. מַעֲשֶׂה שֶׁבָּאוּ מִפְּרֻנְדִּין וְהִפְלִיגָה סְפִינָתָם בַּיָם רַבָּן גַּמְלִיאֵל וְרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה הִלְּכוּ אֶת כֻּלָּהּ. רִבִּי יְהוֹשֻׁעַ וְרִבִּי עֲקִיבָה לֹא זָזוּ מֵאַרְבַּע אַמּוֹת שֶׁרָצוּ לְהַחֲמִיר עַל עַצְמָן: מִי שֶׁהוֹצִיאוּהוּ גוֹיִם כול׳. וְלֹכֵן מָה נָן אָמְרִין. וְיֵעָשֶׁה כְמִי שֶׁיָּצָא בִרְשׁוּת וִיהֵא לוֹ אַלְפַּיִים אַמָּה לְכָל רוּחַ. לְפוּם כֵּן מֵימַר. אֵין לוֹ אֶלָּא אַרְבַּע אַמּוֹת. וּמְנַיִין לְאַרְבַּע אַמּוֹת. שְׁבוּ אִישׁ תַּחְתָּיו. וּמְנַיִין לְאַלְפַּיִים אַמָּה. אַל יֵצֵא אִישׁ מִמְּקוֹמוֹ בַּיּוֹם הַשְּׁבִיעִי. אוֹ חִלֻּף. אָמַר רִבִּי אליעזר. וְתַנּינָן. אִסִּא בֵּן עֲקִיבָה אוֹמֵר מָקוֹם מָקוֹם. נֶאֱמַר כָּאן מָקוֹם. וְנֶאֱמַר לְהַלָּן וְשַׂמְתִּי לְךָ מָקוֹם. מַה מָקוֹם שֶׁנֶּאֱמַר לְהַלָּן אַלְפַּיִים אַמָּה. אַף מָקוֹם שֶׁנֶּאֱמַר כָּאן אַלְפַּיִים אַמָּה. אַרְבַּע אַמּוֹת שֶׁאָמְרוּ מְלֹא קוֹמָתוֹ וּפִישּׁוּט יָדָיִים. רִבִּי יְהוּדָה אוֹמֵר. הוּא וְשָׁלֹשׁ אַמּוֹת. כְּדֵי שֶׁיְּהֵא נוֹטֵל חָבִית מֵרָאשׁוֹתָיו וְנוֹתֵן אֶל מַרְגְּלוֹתָיו. כְּשֶׁהוּא נִפְנֶה נִפְנֶה מִן הַצָּד. וּכְשֶׁהוּא מִתְפַּלֵּל מִתְפַּלֵּל לוֹכְסוֹן. רִבִּי יוּדָה בֶּן פָּזִי בָעֵי. אַרְבַּע אַמּוֹת שֶׁאָמְרוּ תְּחוּם הֵן אוֹ אֵינָן תְּחוּם. אִין תֵּימַר. תְּחוּם הֵן. אֵין נוֹתְנִין לוֹ אַרְבַּע אַמּוֹת מִשְּׁנֵי מְקוֹמוֹת. אִין תֵּימַר. אֵינָן תְּחוּם. נוֹתְנִין לוֹ אַרְבַּע אַמּוֹת מִשְּׁנֵי מְקוֹמוֹת. אָמַר רִבִּי זְעִירָא. מַתְנִיתָה אָמְרָה כֵן. אַרְבַּע אַמּוֹת שֶׁאָמְרוּ תְּחוּם הֵן. וְהָתַנִּינָן. וּבִלְבַד שֶׁלֹּא יוֹצִיא זֶה מִתּוֹךְ שֶׁלּוֹ לְתוֹךְ שֶׁל חֲבֵירוֹ כול׳. לֹא אָמַר אֶלָּא הֶחֱזִירוּהוּ. הָא אִם חָזַר הוּא. אָסוּר. אָמַר רִבִּי אָחָא. דְּרִבִּי נְחֶמְיָה הִיא. דְּתַנֵּי. פֵּירוֹת שֶׁיָּצְאוּ לִרְשׁוּת הָרַבִּים וְחָזְרוּ. שׁוֹגֵג יֵאָכֵלוּ. מֵזִיד לֹא יֵאָכֵלוּ. רִבִּי נְחֶמְיָה אוֹמֵר. בֵּין שׁוֹגֵג בֵּין מֵזִיד לֹא יֵאָכֵלוּ. עַד שֶׁיַּחֲזִירָן לִמְקוֹמָן שׁוֹגֵג. וַתְיָיא דְּרִבִּי נְחֶמְיָה כְרִבִּי מֵאִיר. דְּתַנֵּי. הַמְעַשֵּׂר וְהַמְבַשֵּׁל בַּשַּׁבָּת. שׁוֹגֵג יֵאָכֵל. מֵזִיד לֹא יֵאָכֵל. דִּבְרֵי רִבִּי מֵאִיר. קָנָה לוֹ שְׁביתָה וּבָאוּ גוֹיִם וְהִקִּיפוּהָ מְחִיצָה. רִבִּי חוּנָה אָמַר. לֹא הוֹעִילָה לוֹ מְחִיצָתוֹ כְּלוּם. אֶלָּא מְהַלֵּךְ בְּאַלְפַּיִים וּמְטַלְטֵל בְּאַרְבַּע. חִיָיה בְּרֵיהּ דְּרַב אָמַר. מְהַלֵּךְ וּמְטַלְטֵל בְּאַלְפַּיִים. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי אַבוּנָא בְשֵׁם חִיָיה בְּרֵיהּ דְּרַב. מְהַלֵּךְ בְּאַלְפַּיִים וּמְטַלְטֵל בְּאַרְבָּעַת אֲלָפִים אַמָּה עַל יְדֵי זְרֵיקָה. הֲווֹן בְּעָיָין מֵימַר. מַה פְלִיגִין כְּרִבִּי יְהוֹשֻׁעַ וּכְרִבִּי עֲקִיבָה. בְּרַם כְּרַבָּן גַּמְלִיאֵל וּכְרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה לֹא פְלִיגִין. וְאֲפִילוּ כְרַבָּן גַּמְלִיאֵל וּכְרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה פְלִיגִין. קַל הוּא מִי שֶׁקָּנָה לוֹ שְׁבִיתָה מִמֵּי שֶׁלֹּא קָנָה לוֹ שְׁביתָה. נְתָנוֹ עַל פֶּתַח הַדִּיר. עַל דַּעְתֵּיהּ דְּרִבִּי יְהוֹשֻׁעַ וְרִבִּי עֲקִיבָה נוֹתְנִין לוֹ שְׁתֵּי אַמּוֹת מִבִּפְנִים וּשְׁתֵּי אַמּוֹת מִבַּחוּץ. עַל דַּעְתֵּיהּ דְּרַבָּן גַּמְלִיאֵל וְרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אֵין נוֹתְנִין לוֹ שְׁתֵּי אַמּוֹת מִבִּפְנִים וּשְׁתֵּי אַמּוֹת מִבַּחוּץ. שֶׁאִם אוֹמֵר אַתְּ לִיתֵּן לוֹ שְׁתֵּי אַמּוֹת מִבִּפְנִים וּשְׁתֵּי אַמּוֹת מִבַּחוּץ אוֹף הוּא מְטַלְטֵל בְּכָל הַדִּיר כּוּלּוֹ. נְתָנוֹ בְּאֶמְצַע הַדִּיר. הָיָה הַדִּיר חֶצְיוֹ בְּתוֹךְ הַתְּחוּם וְחֶצְיוֹ חוּץ לַתְּחוּם. רִבִּי אָחָא אָמַר מִן אוּלְפָּן. רִבִּי יוּדָה אָמַר לָהּ מִן דֵּיעָה. מַחֲלוֹקֶת רַב חוּנָה וְחִיָיה בְּרֵיהּ דְּרַב. רִבִּי זְעִירָא רַב חוּנָה בְשֵׁם רַב. מַה שֶׁרָצוּ רִבִּי יְהוֹשֻׁעַ וְרִבִּי עֲקִיבָה לְהַחֲמִיר עַל עַצְמָן. זֹאת אוֹמֶרֶת שֶׁהֲלָכָה כְרַבָּן גַּמְלִיאֵל וּכְרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. רִבִּי בָּא בְשֵׁם רִבִּי חִיָיה בַּר אַשִּׁי. אַף בְּדִיר וּבְסַהַר הֲלָכָה כְרַבָּן גַּמְלִיאֵל וּכְרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. חֲנַנְיָה בֶּן אֲחִי רִבִּי יְהוֹשֻׁעַ אוֹמֵר. כָּל הַיּוֹם הָיוּ דָנִין אֵילּוּ כְנֶגֶד אֵילּוּ עַד שֶׁבָּא אֲחִי אַבָּא וְהִכְרִיַע בֵּינֵיהֶן. וְהִתְקִין שֶׁתְּהֵא הֲלָכָה כְרַבָּן גַּמְלִיאֵל וּכְרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בִּסְפִינָה. וּכְרִבִּי יְהוֹשֻׁעַ וּכְרִבִּי עֲקִיבָה בְּדִיר וְסַהַר. מַה בֵין סַהַר וּמַה בֵין סְפִינָה. חֲבֵרַיָיא אָמְרֵי. סְפִינָה מִפְּנֵי שֶׁמְחִיצוֹתֶיהָ עוֹלוֹת עִמָּהּ. אָמַר רִבִּי זְעִירָא. מִכֵּיוָן שֶׁעוֹקְרִין אוֹתָהּ מֵאַרְבַּע אַמּוֹת אֵילּוּ וְנוֹתְנִין אוֹתָהּ בְּאַרְבַּע אַמּוֹת אֵילּוּ. מַה נְפַק מִבֵּינֵיהוֹן. אִם הָיְתָה אֵכְּסֶדְרָה. עַל דַּעְתְּהוֹן דַּחֲבֵרַיָיא מוּתָּר. עַל דַּעְתֵּיהּ דְּרִבִּי זְעִירָא אָסוּר. אִם הָיָה הַיָּם גַּלֵנוֹ. עַל דַּעְתֵּיהוֹן דַּחֲבֵרַיָיא אָסוּר. עַל דַּעְתֵּיהּ דְּרִבִּי זְעִירָא מוּתָּר. אָמַר רִבִּי זְעִירָא. מַתְנִיתָא אָמְרָה כֵן. אַרְבַּע אַמּוֹת שֶׁאָמְרוּ אֵינָן תְּחוּם.

MISHNAH: If somebody was taken out by Gentiles or an evil spirit he only has four cubits. If they brought him back it is as if he had not left. If they conducted him to another town or put him into a sheep-pen, or a sheep corral, Rabban Gamliel and Rebbi Eleazar ben Azariah say he may walk its entirety; Rebbi Joshua and Rebbi Aqiba say, he only has four cubits. It happened that they came from Brundisium when the ship went out to sea; Rabban Gamliel and Rebbi Eleazar ben Azariah walked its entirety; Rebbi Joshua and Rebbi Aqiba did not stir out of their four cubits, for they wanted to be strict with themselves. HALAKHAH: “If somebody was taken out by Gentiles,” etc. Otherwise what would we say? He should be considered like someone who left with permission and he should have 2’000 cubits in every direction. Therefore [it is necessary] to say that “he only has four cubits.” From where the four cubits? Stay everybody at his spot . 16:29 . . And from where 2’000 cubits? A person should not leave his place on the Seventh Day . 16:29 . . Or switching, as (we have stated) [it was stated so:], not a Mishnah as implied by the text of L (in parentheses). Mekhilta dR. Ismael , ed. Horovitz-Rabin p. 262 ( Yalqut Shimˋony Qonteros Aḥaron , ed. Ginzberg p. 318, Siddur Rash i #461.) “Issy ben Aqiba says “place, place”. It is said here place , and it is said there, I shall G ive you a place . 21:13 . The reference is to the cities of refuge which as levitic cities included a domain extending 2’000 cubits outside the built-up area. . Since the place mentioned there includes 2’000 cubits, so the place mentioned here includes 2’000 cubits.” #9 (p. 8, Note 74) “The four cubits which they mentioned are his full length and outstretched arms. Rebbi Jehudah says, he and three cubits, so he can take an amphora from above his head and put it below his feet.” If he relieves himself, he relieves himself at the side; if he prays, he prays in the diagonal. Rebbi Jehudah ben Pazi asked, the four cubits which they mentioned: are they a domain or are they not a domain? If you say that they are a domain, one does not give him four cubits from two places. If you say that they are not a domain, one gives him four cubits from two places. Rebbi Zeˋira said, the Mishnah says that the four cubits which they mentioned are a domain, as we have stated, “on condition that one not export into the other’s [domain].” It only said, “if they brought him back.” Therefore, if he returned by himself, he is forbidden. Rebbi Aḥa said, this is Rebbi Neḥemiah’s. As it was stated #184. and is implied by the quote in Tosaphot 42a s.v . מכלל . Since the food was moved illegally from its domain it becomes rabbinically prohibited for use on the Sabbath. The prohibition cannot be biblical since the produce itself was not changed (Maimonides Hilkhot Šabbat 6:24); it has the character of a fine. : “Produce which came into the public domain and returned, if in error it may be eaten, if intentional it may not be eaten. Rebbi Neḥemiah says, whether in error or intentional it may not be eaten unless it was returned in error.” Rebbi Neḥemiah parallels Rebbi Meïr, as it was stated 3, Note 39 , Terumot 2:3 Note 70 ; Tosephta Šabbat 2:15 , Babli Ketubot 34a . : “If somebody tithed or cooked on the Sabbath, if in error it may be eaten, if intentional it may not be eaten, the words of Rebbi Meïr.” If he acquired a place of Sabbath rest when Gentiles came and surrounded him with a barrier. Rebbi Ḥuna said, the barrier is of no use for him but he may walk 2’000 [cubits] and carry within four. Ḥiyya the son of Rav said, he walks and carries within 2’000. Rebbi Jacob bar Aḥa, Rebbi Abuna in the name of Ḥiyya the son of Rav: He walks within 2’000 and carries within 4’000 cubits by throwing. They wanted to say, their disagreement is following Rebbi Joshua and Rebbi Aqiba; but following Rabban Gamliel and Rebbi Eleazar ben Azariah they do not disagree. Even following Rabban Gamliel and Rebbi Eleazar ben Azariah they disagree 42b col. 261, Ritba p. 74c, Meïri p. 159a), but it was missing in the Yerushalmi text available to Ashkenazi authors who assert that Rav Huna and Ḥiyya bar Rav must follow R. Joshua and R. Aqiba (Tosaphot 42a s.v. נכרים, Or zarua part 2 §144, p. 215b, Rosh Chapter 4 #2). ; one who had acquired a place of Sabbath rest is in better shape than one who had not acquired a place of Sabbath rest. If they deposited him at the door of the sheep-pen. In the opinion of Rebbi Joshua and Rebbi Aqiba one gives him two cubits inside and two cubits outside. In the opinion of Rabban Gamliel and Rebbi Eleazar ben Azariah one does not allow two cubits inside and two cubits outside, for if you would say that one allows him two cubits inside and two cubits outside then he could carry in the entire sheep-pen. If they deposited him in the middle of the sheep-pen and the sheep-pen was partially inside the Sabbath domain and partially outside the Sabbath domain. Rebbi Aḥa said it from study, Rebbi Jehudah said it from reflection: This is the disagreement of Rav Ḥuna and of Ḥiyya the son of Rav. Rebbi Zeˋira, Rav Ḥuna in the name of Rav: Since Rebbi Joshua and Rebbi Aqiba wanted to be strict with themselves, this implies that practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: also for a sheep-pen, or a sheep corral, practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Ḥananiah the son of Rebbi Joshua’s brother says, the entire day they were arguing one with the other until my father’s brother came, decided between then, and instituted that practice follow Rabban Gamliel and Rebbi Eleazar ben Azariah for a ship and Rebbi Joshua and Rebbi Aqiba for a sheep-pen, or a sheep corral. What is the difference between a sheep corral and a ship? The colleagues say, for a ship because its walls are part of itself; Rebbi Zeˋira said, because one removes it from these four cubits and puts it into those four cubits. What difference results between them? If it was a covered walkway has no walls. In analogy one considers a ship without railing, perhaps a raft. , according to the colleagues it is permitted, according to Rebbi Zeˋira it is forbidden. If the sea was calm, according to the colleagues it is forbidden, according to Rebbi Zeˋira it is permitted. Rebbi Zeˋira said, the Mishnah says that the four cubits which they mentioned are not a domain.

פַּעַם אַחַת לֹא נִכְנְסוּ לַנִּמֵל עַד שֶׁחָשֵׁיכָה אָמְרוּ לוֹ לְרַבָּן גַּמְלִיאֵל מָה אָנוּ לֵירֵד אָמַר לָהֶן מוּתָּר שֶׁכְּבָר הָיִיתִי מִסְתַּכֵּל וְהָיִינוּ בְתוֹךְ הַתְּחוּם עַד שֶׁלֹּא חָשֵׁיכָה: פיס׳. פַּעַם אַחַת לֹא נִכְנְסוּ לַלִּמֵן כוּל׳. מְצוּדוֹת הָיוּ לוֹ לְרַבָּן גַּמְלִיאֵל שֶׁהָיָה מְשַׁעֵיר בָּהּ עֵינָיו בַּמֵּישָׁר. וְלָמָּה לִי עַד שֶׁלֹּא חָשֵׁיכָה. וַאֲפִילּוּ מִשֶּׁחֲשֵׁיכָה. וְלֹא רַבָּן גַּמְלִיאֵל הִיא. תִּיפְתָּר שֶׁהָיָה בַלִּמֵן יוֹתֵר מִבֵּית סְאָתַיִם. וְלֹא יִהְיוּ מְחִיצוֹת גְּבוֹהוֹת עֲשָׁרָה. וְלֹא יִהְיוּ פִרְצוֹת יוֹתֵר מֵעֶשֶׂר. ולֹא יְהֵא עוֹמֵד כְּנֶגֶד עוֹמֵד וּפָרוּץ כְּנֶגֶד פָּרוּץ.

MISHNAH: Once they only entered the port after nightfall. They asked Rabban Gamliel, may we descend? He told them it is permitted since I already was observing and we were inside the Sabbath domain before nightfall. HALAKHAH: Paragraph. “Once they only entered the port,” etc. Rabban Gamliel had a telescope Babli 43b ), Sefer Haˋitim (p. 54, Note 72), Raviah §386 (p. 417 Note 14), Or zarua II §6(2) ( p. 12a ; Note 51 there is incorrect), and a similar expression in Chapter 5 (Note 120 ): מְצוֹפִית “an instrument to see far”. In the Babli 43b שפופרת “a tube”. where he could estimate with his eyes in the plane. And why before nightfall? Even after nightfall; is this not Rabban Gamliel’s? Explain it if the port was larger than two bet se’ah , or the walls were not ten [hand-breadths] high but were not open wider than ten [cubits] nor what was standing was opposite what was standing and what was breached opposite the breached.

מִי שֶׁיָצָא בִרְשׁוּת אָמְרוּ לוֹ כְּבָר נַעֲשָׂה מַעֲשֶׂה יֶשׁ לוֹ אַלְפַּיִים אַמָּה לְכָל רוּחַ. אִם הָיָה בְתוֹךְ הַתְּחוּם כִאִילּוּ לֹא יָצָא שֶׁכָּל הַיוֹצְאִין לְהַצִּיל חוֹזְרִין לִמְקוֹמָן: פיס׳. מִי שֶׁיָצָא בִרְשׁוּת כול׳. דִּלֹ כֵן מַה אֲנָן אָמְרִין. יֵעָשֶׁה כְמִי שֶׁיָּצָא בְאוֹנֶס וְלֹא יִהְיֶה לוֹ אֶלָּא אַרְבַּע אַמּוֹת. לְפוּם כֵן צָרַךְ מֵימַר. יֶשׁ לוֹ אַלְפַּיִים אַמָּה לְכָל רוּחַ. אָמַר רַב חוּנָה. וְהֵן שֶׁיְּהוּ אַרְבַּע אַמּוֹת אוֹכְלוֹת מִתְּחוּם טִבֵּרִיָּה וּמִתְּחוּם מַגְדָּלָה. רִבִּי חוּנָה בְשֵׁם רַב אָדָא בַּר אַחֲוָוה רִבִּי לָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וַאֲפִילוּ יָצָא לְמַגָדָּלָה וְחָזַר כְּאִילּוּ לֹא יָצָא. רִבִּי יוֹשׁוּעַ דְּרוֹמִיָּה בָעֵי. עַד כְּדוֹן בְּשֶׁיָּצָא שׁוֹגֵג. וַאֲפִילוּ יָצָא מֵזִיד. אָמַר רִבִּי פִינְחָס. מַתְנִיתָה אָמְרָה כֵן. שֶׁכָּל הַיוֹצְאִין לְהַצִּיל חוֹזְרִין לִמְקוֹמָן. חוֹזְרִין אֲפִילוּ בְזַיְינָן. תַּנֵּי. גּוֹיִם שֶׁבָּאוּ לָעַיָירוֹת הַסְּמוּכוֹת לַסְּפַר לִיטּוֹל מֵהֶן אֲפִילוּ תֵּבֶן אֲפִילוּ עֵצִים. יוֹצְאִין עֲלֵיהֶן בְּזַיִין וּמַחֲזִיריִן אֶת הַזַּיִין לִמְקוֹמָן. בָּאוּ לָעַיָירוֹת הַמּובְלָעוֹת. אֵין יוֹצְאִין עֲלֵיהֶן בְּזַיִין אֶלָּא אִם כֵּן בָּאוּ לְעִיסְקֵי נְפָשׁוֹת. בָּרִאשׁוֹנָה הָיוּ מוֹלִיכִין אֶת הַזַּיִין לַבַּיִת שֶׁהוּא סָמוּךְ לַחוֹמָה. פַּעַם אַחַת בָּאוּ עֲלֵיהֶן הַשּׂוֹנְאִין. הָיוּ מַדְחִיקִין לִיטּוֹל אֶת הַזַּיִין וְהָרְגוּ אֵילּוּ מֵאֵילּוּ יוֹתֵר מִמָּה שֶׁהָרְגוּ מֵהֶן הַשּׂוֹנְאִין. הִתְקִינוּ שֶׁיְּהֵא כָל אֶחָד וְאֶחָד נוֹטֵל בְּבֵיתוֹ.

MISHNAH: If somebody left with permission when they told him that the deed already had been done he has 2’000 cubits in each direction. If this reached him inside the Sabbath domain it is as if he never left, for all those who leave to save may return to their place. HALAKHAH: Paragraph. “If somebody left with permission,” etc. For otherwise what would we say? That he should be treated like somebody who left by compulsion and he should have only four cubits. Therefore it was necessary to say, “he has 2’000 cubits in each direction.” Rav Ḥuna says, only if four cubits each intersect with the domain of Tiberias and with the domain of Magdala. Rebbi Ḥuna in the name of Rav Ada bar Aḥawa, Rebbi La in the name of Rebbi Simeon ben Laqish. Even if he went to Magdala and returned he is as if he had not left. Rebbi Joshua the Southerner asked: So far if he left in error. Even if he left intentionally? Rebbi Phineas said, the Mishnah says so: “for all those who leave to save may return to their place.” It was stated: “Gentiles who attack villages near the border to rob, even straw or even wood, one goes out against them armed and brings the weapon back to its place. If they attack interior villages one goes out only if it is a matter of life. In earlier times they stored the weapons in a house close to the wall. Once they were attacked by enemies; they were in a crush to get their weapons and they killed one another more than what the enemies killed. They instituted that everybody should take from his house.”

מִי שֶׁיָשַׁב בַּדֶּרֶךְ וְעָמַד וַהֲרֵי הוּא סָמוּךְ לָעִיר הוֹאִיל וְלֹא הָיְתָה כַוָונָתוֹ לְכָךְ לֹא יִכָּנֵס דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר יִכָּנֵס. אָמַר רִבִּי יְהוּדָה מַעֲשֶׂה וְנִכְנַס רִבִּי טַרְפוֹן בְּלֹא מִתְכַּוֵון: פיס׳. מִי שֶׁיָשַׁן בַּדֶּרֶךְ כול׳. אָמְרוּ. וַהֲלֹא בֵית מִדְרָשׁוֹ שֶׁלְרִבִּי טַרְפוֹן הָיָה בְתוֹךְ אַלְפַּיִם אַמָּה. אוֹ שֶׁמָּא הִקְנָה עַצְמוֹ לִבְנֵי עִירוֹ מִבְּעוֹד יוֹם. אַשְׁכַּח תַּנֵּי. בְּשַׁחֲרִית זָרְחָה הַחַמָּה. אָמְרוּ לוֹ. רִבִּי. הֲרֵי הָעִיר לְפָנֶיךָ. הִיכָּנֵס.

MISHNAH: Somebody who sat down on the road; when he gets up, behold, he is close to a town: since it was not his intention he may not enter, the words of Rebbi Meïr. Rebbi Jehudah says, he may enter. Rebbi Jehudah said, it happened that Rebbi Tarphon entered without intention. HALAKHAH: Paragraph. “If somebody slept on the road,” etc. They said, was not Rebbi Tarphon’s house of study within 2’000 cubits? Or maybe he made himself part of his town when it was still daytime? It was found stated: In the morning the sun shone. They told him, rabbi, here the town is before you, please enter. .

מִי שֶׁיָשַׁן בַּדֶּרֶךְּ וְלֹא יָדַע עַד שֶׁחָשֵׁיכָה יֶשׁ לוֹ אַלְפַּיִים אַמָּה לְכָל רוּחַ דִּבְרֵי רִבִּי יוֹחָנָן בֶּן נוּרִי. וַחֲכָמִים אוֹמְרִים אֵין לוֹ אֶלָּא אַרְבַּע אַמּוֹת. רַבִּי אֶלְעָזָר אוֹמֵר הוּא בְאֶמְצָעָן. רִבִּי יְהוּדָה אוֹמֵר לְאֵי זֶה רוּחַ שֶׁיִרְצֶה. וּמוֹדֶה רִבִּי יְהוּדָה שֶׁאִם בֵּירַר לוֹ שֶׁאֵינוֹ יָכוֹל לַחֲזוֹר בּוֹ: פיס׳. מִי שֶׁיָשַׁן בַּדֶּרֶךְ וְלֹא יָדַע עַד שֶׁחָשֵׁיכָה כול׳. רִבִּי זְעִירָא בְשֵׁם רִבִּי חַסְדַּיי. טַעֲמֵיהּ דְּרִבִּי יוֹחָנָן בֶּן נוּרִי. מֵאַחַר שֶׁאִילּוּ הָיָה עֵר הָיָה קוֹנֶה שְׁבִיתָה. יָשֵׁן לֹא קוֹנֶה לוֹ שְׁבִיתָה. אֵין לוֹ אֶלָּא אַלְפַּיִים אַמָּה לְכָל רוּחַ. רִבִּי יוּדָה אוֹמֵר. וַאֲפִילוּ עֵר וְלֹא קָנָה לוֹ שְׁבִיתָה. אֵין לוֹ אֶלָּא אַלְפַּיִים אַמָּה לְכָל רוּחַ. אַתְיָיא דְּרִבִּי יוּדָה כְרִבִּי יוֹחָנָן בֶּן נוּרִי. (וּדְרוֹבָא כִדְרִבִּי יוֹחָנָן בֶּן נוּרִי.) דְּרִבִּי יוֹחָנָן בֶּן נוּרִי אָמַר. אַחַר שֶׁאִילּוּ הָיָה עֵר הָיָה קוֹנֶה לוֹ שְׁבִיתָה. הָיָה עֵר וְלֹא קָנָה לוֹ שְׁבִיתָה אֵין לוֹ אֶלָּא אַלְפַּיִם אַמָּה לְכָל רוּחַ. רִבִּי חוּנָה אָמַר. רַב נַחְמָן בַּר יַעֲקֹב בְּעָא. גֵּר שֶׁטָּבַל לְאַחַר שֶׁהֵאִיר הַמִּזְרַח. מֵאַחַר שֶׁאִילּוּ הָיָה עֵר הָיָה קוֹנֶה לוֹ שְׁבִיתָה. מָה אָמַר כָּא רִבִּי יוֹחָנָן בֶּן נוּרִי. נִישְׁמְעִינָהּ מִן הָדָא. דָּמַר רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הֲלָכָה כְרִבִּי יוֹחָנָן בֶּן נוּרִי. בֵּירַר לוֹ מִבְּעוֹד יוֹם חוֹזֵר בּוֹ מִבְּעוֹד יוֹם. מִשֶּׁחָשֵׁיכָה חוֹזֵר בּוֹ מִשֶּׁחָשֵׁיכָה. בֵּרַר לוֹ מִבְּעוֹד יוֹם וְקָדַשׁ עָלָיו הַיּוֹם. נִישְׁמְעִינָהּ מִן הָדָא. לֹא יִכָּנֵס. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָה אוֹמֵר. יִכָּנֵס. לֹא עַל הָדָא אָמְרָת אֶלָּא עַל רֵישֵׁיהּ דְּפִירְקָא. מִי שֶׁהוֹצִיאוּהוּ גוֹיִם אוֹ רוּחַ רָעָה. אִיתְאֲמָרַת עֲלֵיהּ. אָמַר רִבִּי בּוּן. מוֹדֶה רִבִּי יוּדָה שֶׁאִם בֵּרַר לוֹ שֶׁאֵינוֹ יָכוֹל לַחֲזוֹר בּוֹ.

MISHNAH: If somebody slept on the road and did not realize that night fell he has 2’000 cubits in every direction, the words of Rebbi Joḥanan ben Nuri, but the Sages say, he only has four cubits. Rebbi Eleazar says, he is in the center; Rebbi Jehudah says, in any direction which he chooses. Rebbi Jehudah agrees that if he selected one he cannot retract it. HALAKHAH: Paragraph. “If somebody slept on the road and did not realize until after night fell,” etc. Rebbi Zeˋira in the name of Rebbi Ḥasdai. The reason of Rebbi Joḥanan ben Nuri: Since if he had been awake he would have acquired a Sabbath domain, when he was sleeping he did not acquire a Sabbath domain; he only has 2’000 cubits in every direction. Rebbi Jehudah says, even awake and he did not acquire a Sabbath domain; he only has 2’000 cubits in every direction. Rebbi Jehudah’s statement follows Rebbi Joḥanan ben Nuri’s (and exceeds Rebbi Joḥanan ben Nuri’s). For Rebbi Joḥanan ben Nuri said, since if he had been awake he would have acquired a Sabbath domain, if he was awake and did not acquire a Sabbath domain; he only has 2’000 cubits in every direction. Rebbi Ḥuna said, Rav Naḥman bar Jacob asked: if a proselyte immersed himself after sunrise. “Since if he had been awake he would have acquired a Sabbath domain,” what does Rebbi Joḥanan ben Nuri say in this case? Let us hear from the following. for the purpose of conversion (for a male, after circumcision), attested to by a competent court. The latter condition excludes conversion on a Sabbath, a fact which Rav Naḥman bar Jacob, chief judge of the Exilarch’s court in Babylonia, must have known. The problem here is not about a proselyte but a general question about the Sabbath domain for a person who on Friday evening was unable or unqualified to choose a Sabbath domain; for example an insane person who became lucid overnight. Since R. Joḥanan ben Nuri restricts his argument to persons who on Friday evening were able to exercise judgment, it is unknown what his opinion would have been in this case. For Rebbi Isaac bar Naḥman said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri. If he selected while it still was daytime, he may change his mind while it still is daytime; after nightfall he may change his mind after nightfall. If he selected while it still was daytime, and the day became holy for him 3, Note 55 , Chapter 4, Note 70 . ? Let us hear from the following: “he may not enter, the words of Rebbi Meïr; Rebbi Jehudah says, he may enter” Not on this was it said, but on the start of the Chapter; on “if somebody was taken out by Gentiles or an evil spirit,” it was said . Rebbi Abun said, “Rebbi Jehudah agrees that if he selected one he cannot retract it. 48a, Sefer Haˋittim p. 68 Note 152.) ”

הָיוּ שְׁנַיִם מִקְצָת אַמּוֹתָיו שֶׁל זֶה לְתוֹךְ אַמּוֹתָיו שֶׁל זֶה מְבִיאִין וְאוֹכְלִין בָּאֶמְצַע וּבִלְבַד שֶׁלֹּא יוֹצִיא זֶה מִתּוֹךְ שֶׁלּוֹ מִתּוֹךְ שֶׁל חֲבֵירוֹ. הָיוּ שְׁלשָׁה וְהָאֶמְצָעִי מוּבְלָע בֵּינְתַיִים הוּא מוּתָּר עִמָּהֶן וְהֵן מוּתָּרִין עִמּוֹ. וּשְׁנַיִם הַחִיצוֹנִים אֲסוּרִין זֶה עִם זֶה. אָמַר רַבִּי שִׁמְעוֹן לְמָה הַדָּבָר דוֹמֶה לְשָׁלשׁ חֲצֵירוֹת פְּתוּחוֹת זוֹ לָזוֹ וּפְתוּחוֹת לִרְשׁוּת הָרַבִּים. עֵירְבוּ שְׁתֵּיהֶן עִם הָאֶמְצָעִית הִיא מוּתֶּרֶת עִמָּהֶן וְהֵן מּוּתָּרוֹת עִמָּהּ וּשְׁתַּיִם הַחִיצוֹנוֹת אֲסוּרוֹת זוֹ עִם זוֹ: פיס׳. הָיוּ שְׁנַיִם. מִקְצָת אַמּוֹתָיו שֶׁלָּזֶה כול׳. אַף עַל גַּב דְּרִבִּי חֲנַנָיָה בֶּן אַנְטִיגֳנֹס פְּלִיג עַל רַבָּנִין בָּאַמּוֹת. מוֹדֶה הוּא הָכָא בְּעִיבּוּרֵי עֲיָירוֹת.

MISHNAH: If they were two and some of the cubits of one were inside the cubits of the other they bring and eat in the middle on condition that one not transfer into the other’s [domain]. If they were three and the middle one absorbed between them, he is permitted with them and they with him but the two outside ones are forbidden one with the other. Rebbi Simeon says, to what is this similar? To three courtyards open to one another and open to the public domain with the latter. But in the case here the eruvim are voluntary. Since the Yerushalmi does not comment on this Mishnah it must assume that this is practice, against the Babli which states that the majority disagrees with R. Simeon. . If both [outer ones] made an eruv with the middle one, that one is permitted with them and they with it but the two outside ones are forbidden one with the other. HALAKHAH: Paragraph. “If they were two, and some of the cubits of one,” etc. Even though Rebbi Ḥananiah ben Antigonos disagrees with the rabbis about the cubits he agrees with them here about the environs of towns.

מִי שֶׁבָּא בַדֶּרֶךְ וְהָיָה יָרֵא שֶׁמָּא תֶּחֱשָׁךְ וְהָיָה מַכִּיר אִילָן אוֹ גָדֵר אוֹמֵר שְׁבִיתָתִי תַּחְתָּיו לֹא אָמַר כְּלוּם. שְׁבִיתָתִי בְעִיקָּרוֹ מְהַלֵּךְ מִמְּקוֹם רַגְלָיו וְעַד עִיקָּרוֹ אַלְפַּיִים אַמָּה וּמֵעִיקָּרוֹ וְעַד בֵּיתוֹ אַלְפַּיִים אַמָּה. נִמְצָא מְהַלֵּךְ מִשֶּׁחָשֵׁכָה אַרְבַּעַת אֲלָפִים אַמַּה: אִם אֵינוֹ מַכִּיר אוֹ אֵינוֹ בָקִי בַהֲלָכָה וְאָמַר שְׁבִיתָתִי בִמְקוֹמִי זָכָה לוֹ מְקוֹמוֹ אַלְפַּיִים אַמָּה לְכָל רוּחַ. עֲגוּלּוֹת דִּבְרֵי רַבִּי חֲנַנְיָה בֶּן אַנְטִיגְנוֹס. וַחֲכָמִים אוֹמְרִים מְרוּבָּעוֹת כְּטַבֻלָא מְרוֹבַּעַת כְּדֵי שֶׁיְהֵא נִשְׂכָּר אֶת הָזָּוִיוֹת: הָיָה אֶחָד מַכִּיר וְאֶחָד שֶׁאֵינוֹ מַכִּיר. זֶה שֶׂהוּא מַכִּיר מְהַלֵּךְ עִם זֶהּ שֶׁאֵינוֹ מַכִּיר. וְזֶהּ שֶׁאֵינוֹ מַכִּיר מְהַלֵּךְ עִם זֶה שֶׂהוּא מַכִּיר.

MISHNAH: If somebody was on the road and afraid lest it get dark but he knew of a tree or a wall and says, “my Sabbath rest shall be under it,” he did not say anything. “My Sabbath rest in its roots”, he walks from the place of his feet to the roots 2’000 cubits and from the roots to his house 2’000 cubits; it turns out that he may walk 4’000 cubits after nightfall. If he does not know or is not conversant with practice and said, my Sabbath rest shall be at my place, his place empowers him 2’000 cubits in every direction, circular according to Rebbi Ḥanania ben Antigonos. But the Sages say square like a square table, that he gain the corners. HALAKHAH: If one recognized and one did not recognize; the one who recognized may go with the one who did not recognize and the one who did not recognize may go with the one who recognized.

זֶהוּ שֶׁאָמְרוּ הֶעָנִי מְעָרֵב בְּרַגְלָיו. רִבִּי מֵאִיר אוֹמֵר אֵין לָנוּ אֶלָּא עָנִי. רִבִּי יְהוּדָה אוֹמֵר אֶחָד עָנִי וְאֶחָד עָשִׁיר. שֵׁלֹּא אָמְרוּ מְעָרְבִין בַּפַּת אֶלָּא לְהָקֵל עַל הֶעָשִׁיר שֶׁלֹּא יֵצֵא וִיעָרֵב בְּרַגְלָיו: פיס׳. אָמַר רַבִּי שִׁמְעוֹן לְמָה הַדָּבָר דוֹמֶה כול׳. מִי שֶׁבָּא בַדֶּרֶךְ וְהָיָה יָרֵא שֶׁמָּא תֶּחֱשֶׁךְ כול׳. אִם אֵינוֹ מַכִּיר אוֹ אֵינוֹ בַהֲלָכָה כול׳. זוֹ הִיא שֶׁאָמְרוּ. הֶעָנִי מְעָרֵב בְּרַגְלָיו כול׳. רִבִּי מֵאִיר סָבַר. עִיקַּר עֵירוּב בַּכִּכָּר. וְלָמָּה אָמְרוּ. בְּרַגְלָיו. לְהָקֵל עַל הֶעָנִי שֶׁאֵין לוֹ כִכָּר. וְרִבִּי יוּדָא אָמַר. עִיקַּר עֵירוּב בְּרַגְלָיו. וְלָמָּה אָמְרוּ. בַּכִּכָּר. לְהָקֵל עַל הֶעָשִׁיר שֶׁלֹּא יֵצֵא בְרַגְלָיו. אַף עַל גַּב דְּרִבִּי יוּדָה אָמַר. עִיקַּר עֵירוּב בְּרַגְלָיו. וּבִלְבַד שֶׁלֹּא יֵשֵׁב לוֹ בְתוֹךְ בֵּיתוֹ וְיֹאמַר. תִּקָּנֶה לִי שְׁבִיתָה בְּמָקוֹם פְּלוֹנִי. אֶלָּא יֵצֵא לוֹ חוּץ (לַשָׂדֶה) [לַתְּחוּם] וְיֹאמַר. תִּקָּנֶה לִי שְׁבִיתָה בְּמָקוֹם הַזֶּה. וּמַמְתִּין שָׁם עַד שֶׁחֲשֵׁיכָה. וְחוֹזֵר וּבָא לְעִירוֹ. וְתַנֵּי כֵן. מַעֲשֶׂה בְּמִשְׁפַּחַת בֵּית מַמָּה וּמִשְׁפַּחַת בֵּית גּוֹרְיוֹן מֵרוּמָה. שֶׁהָיוּ מְחַלְּקִין גְּרוֹגְרוֹת לָעֲנִיִּים בִּשְׁנֵי בַצּוֹרֶת. וְהָיוּ עֲנִיֵּי שִׁיחִין יוֹצְאִין וּמְעָרְבִין בְּרַגְלֵיהֶן. וּמַמְתִּינִים שָׁם עַד שֶׁתֶּחְשָׁךְ. וּלְמָחָר הָיוּ נִכְנָסִין וְאוֹכְלִין שָׁם וְחוֹזְרִין. וְכָל מַה שֶׁהֵן עוֹשִׂין עַל פִּי חֲכָמִים הָיוּ עוֹשִׂין.

MISHNAH: That is what they said, the poor person makes an eruv with his feet. Rebbi Meïr says, we only have the poor. Rebbi Jehudah says, both poor and rich; they said that one makes an eruv with bread, only to make it easy for the rich that he does not have to go out and make the eruv with his feet. HALAKHAH: Paragraph. “Rebbi Simeon says, to what is this similar,” etc. “If somebody was on the road and is afraid lest it get dark,” etc. “If he does not know or is not conversant with practice,” etc. “That is what they said, the poor person makes an eruv with his feet,” etc. Rebbi Meïr is of the opinion, the main point of an eruv is by a loaf can be made by depositing a meal at the Sabbath border, and this means bread with additions, or by staying at the place like a traveller. . Why did they say, by his feet? To make it easy for the poor who has no loaf. And Rebbi Jehudah said, the main point of an eruv is by his feet. Why did they say, by a loaf? To make it easy for the rich person that he does not have to go out by his feet by any member of his household. Babli 52a . . Even though Rebbi Jehudah said, the main point of an eruv is by his feet, only that he should not sit in his house and say, my Sabbath rest should be acquired at place x. But he should go out to (the field) [the Sabbath boundary]”, which in Raviah ( l. c ., Note 24) reads “ “my Sabbath rest should be acquired at place x ”, which means that R. Jehudah does not require the person to be at the Sabbath boundary but only to leave his house and go in the direction of his destination for the next day, when the rules of a traveller apply to him and he can determine his Sabbath center from a distance. and say, my Sabbath rest should be acquired at this place, and wait there until it gets dark; then return to his village. And it was stated thus: “It happened that the family of Bet Mamma and the family of Bet Gorion in Ruma were distributing dried figs in years of draught, that the poor of Shiḥin were going out, make eruv with their feet, waiting there until nightfall. The next day they were going there, ate there, and returned. And all their actions they were doing on the advice of the Sages.”

מִי שֶׁיָצָא לֵילֵךְ לְעִיר שֶׁמְּעָרְבִין בָּהּ וְהֶחֱזִירוֹ חֲבֵירוֹ הוּא מוּתָּר לֵילֵךְ וְכָל בְּנֵי הָעִיר אֲסוּרִין דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי מֵאִיר אוֹמֵר כָּל שֶׁהוּא יָכוֹל לְעָרֵב וְלֹא עֵירֵב הֲרֵי זֶה חַמָּר גַּמָּל: פיס׳. מִי שֶׁיָצָא לֵילֵךְ לְעִיר. פָּתַר לַהּ תְּרֵין פְּּתָרִין. אָמַר. אֲנָא מְעָרֵב עָלֶיךָ וְעַל בְּנֵי קַרְתָּךְ. וְעִירֵב עַל בְּנֵי קַרְתֵּיהּ וְלֹא עִירֵב עִילוֹי. הוּא אָסוּר לֵילֵךְ בְּאוֹתָהּ הָרוּחַ וּמוֹתָּר בִּשְׁאָר כָּל הָרוּחוֹת שֶׁבְּעִירוֹ. וְהֵן מוּתָּרִין בְּאוֹתָהּ הָרוּחַ וַאֲסוּרִין בִּשְׁאָר כָּל הָרוּחוֹת שֶׁבְּעִירָן. פָּתַר לָהּ פְּתַר חוֹרָן. אָמַר לֵיהּ. אֲנָא מְעָרֵב עָלֶיךָ וְעַל בְּנֵי קַרְתָּךְ. וְלֹא עִירֵב לֹא עֲלוֹי ולֹא עַל בְּנֵי קַרְתֵּיהּ. הוּא מוּתָּר לֵילֵךְ בְּאוֹתָהּ הָרוּחַ. שֶׁכְּבָר קָנוּ לוֹ רַגְלָיו מֵאֶתְמוֹל. וְהֵן אֲסוּרִין לֵילֵךְ בְּאוֹתָהּ הָרוּחַ וּמוּתָּרִין בִּשְׁאָר כָּל הָרוּחוֹת שֶׁבְּעִירוֹ.

MISHNAH: If somebody started to go to another town for which one makes an eruv but another person intercepted him, he is permitted to go but the remainder of the town is forbidden, the words of Rebbi Jehudah. Rebbi Meïr says, anybody who could have made an eruv but did not make the eruv is a donkey driver-camel driver. HALAKHAH: Paragraph. “If somebody started to go to another town.” One may give this two interpretations. If he said, I shall make an eruv for you and your townspeople, and made the eruv for his townspeople but not for him. He is forbidden to go in that direction but permitted all other directions in his town; they are permitted to go in that direction but forbidden all other directions in their town. Making an eruv teḥumim automatically shrinks the permitted space from a square of edge length 4’000 to a circle of diameter 4’000. . One may give it another interpretation. If he said, I shall make an eruv for you and your townspeople and made the eruv neither for his townspeople nor for him. He is permitted to go in that direction for his feet already acquired for him the day before; they are forbidden to go in that direction but permitted all other directions in his town.

מִי שֶׁיָצָא חוּץ לַתְּחוּם אֲפִילּוּ אַמָּה אַחַת לֹא יִכָּנֵס. רִבִּי שִׁמְעוֹן אוֹמֵר רַבִּי אֶלְעָזָר אוֹמֵר שְׁתַּיִם יִכָּנֵס שָׁלשׁ לֹא יִכָּנֵס. מִי שֶׁהֶחְשִׁיךְ חוּץ לַתְּחוּם אֲפִילּוּ אַמָּה אַחַת לֹא יִכָּנֵס. רִבִּי שִׁמְעוֹן אוֹמֵר אֲפִילּוּ חֲמֵשׁ עֶשְׂרֵה אַמָּה יִכָּנֵס שֶׁאֵין הַמָּשׁוֹחוֹת מְמַצִּין אֶת הַמִּידּוֹת מִפְּנֵי הַטּוֹעִים: פיס׳. מִי שֶׁיָצָא חוּץ לַתְּחוּם כול׳. רִבִּי אָחָא בְשֵׁם רִבִּי חִינְנָא וְרַב חַסְדַּיי תְּרֵיהוֹן אָמְרִין. לֹא מַר אֶלָּא שְׁתַּיִם. הָא שְׁתַּיִם וְכָל שֶׁהוּא יִכָּנֵס. דְּהוּא דְּרִבִּי לָעְזָר. דְּרִבִּי לָעְזָר אָמַר. שְׁתַּיִם יִכָּנֵס. שָׁלֹשׁ לֹא יִכָּנֵס. אָמַר לוֹ רִבִּי יוֹסֵה. אָמְרִין דְּבַתְרָהּ. שָׁלוֹשׁ לֹא יִכָּנֵס. הָא שָׁלֹשׁ פָּחוּת כָּל שֶׁהוּא יִכָּנֵס. הֲווֹן בָּעֵיי מֵימַר. מַה דָמַר רִבִּי לָעְזָר בְּיוֹצֵא. הָא בְמַחְשִׁיךְ לֹא. אַשְׁכַּח תַּנֵּי. הִיא אָדָא הִיא אָדָא. הֲווֹן בָּעֵיי מֵימַר. מַה דָמַר רִבִּי שִׁמָעוֹן בְּמַחְשִׁיךְ. הָא בְיוֹצֵא לֹא. אַשְׁכַּח תַּנֵּי. הִיא אָדָא הִיא אָדָא.

MISHNAH: If somebody left the Sabbath domain for even one cubit he may not reenter. Rebbi Simeon says, Rebbi Eleazar says, for two he may re-enter, three he may not re-enter. If somebody was outside the Sabbath domain at nightfall for even one cubit he may not enter. Rebbi Simeon says, even fifteen cubits he may enter since the rope-spanners do not exhaust the measure because of errors. HALAKHAH: Paragraph. “If somebody left the Sabbath domain,” etc. Rebbi Aḥa in the name of Rebbi Ḥinena and Rav Ḥasdai both are saying, he said only “two”. Therefore could he enter with two and a little bit? Since this is Rebbi Eleazar’s, as Rebbi Eleazar said, “for two he may re-enter, three he may not re-enter.” Rebbi Yose told him, one says at the end, “three he may not re-enter,” therefore three minus a little bit he may re-enter. They wanted to say, what Rebbi Eleazar said is about one who left, therefore not about one who stayed overnight. It was found stated, one is like the other. They wanted to say, what Rebbi Simeon said is about one who stayed overnight, therefore not about one who left. It was found stated, one is like the other.