Jerusalem Talmud Eruvin Chapter 6

הַדָּר עִם הַנָּכְרִי בֶחָצֵר אוֹ עִם מִי שֶׁאֵינוֹ מוֹדֶה בָעֵירוּב הֲרֵי זֶה אוֹסֵר עָלָיו. רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר לְעוֹלָם אֵינוֹ אוֹסֵר עַד שֶׁיְהוּ שְׁנֵי יִשְׂרְאֵלִים אוֹסְרִין זֶה עַל זֶה: הַדָּר עִם הַנָּכְרִי בֶחָצֵר כול׳. חָצֵר שֶׁלְּנָכְרִֵי כְּדִיר וְסַהַר שֶׁלְבְּהֵמָה. מְתִיבִין רַבָּנִין לְרִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב. אִילּוּ יִשְׂרָאֵל וּבְהֵמָה שֶׁהָיוּ דָרִים בְּחָצֵר שֶׁמָּא אֵין הַבְּהֵמָה אוֹסֶרֶת. כְּשֶׁם שֶׁהַבְּהֵמָה אוֹסֶרֶת כָּךְ הַגּוֹי אוֹסֵר. מְתִיב רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב לְרַבָּנִין. אִילּוּ יִשְׂרָאֵל וּבְהֵמָה שֶׁהָיוּ דָרִין בְּחָצֵר מָה הַבְּהֵמָה אוֹסֶרֶת. כְּשֶׁם שֶׁאֵין הַבְּהֵמָה אוֹסֶרֶת כָּךְ הַגּוֹי אֵינוֹ אוֹסֵר. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְרִבִּי יוֹחָנָן בֵּן נוּרִי. רִבִּי הוֹשַׁעְיָה בָעֵי. מַה צְרִיכָה כְּהָדָא דְתַנֵּי רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב. בְּרַם כְּרַבָּנִין חֲלוּקִין עַל רִבִּי יוֹחָנָן בֵּן נוּרִי.

MISHNAH: If someone dwells with a Non-Jew in a courtyard or with one who rejects the notion of eruv , that one makes it forbidden for him. Rebbi Eliezer ben Jacob says that he never forbids unless there are two Jews who mutually forbid. The problem of the Sadducee is treated in the next Mishnah. . HALAKHAH: “If somebody dwells with a Non-Jew in a courtyard,” etc. “A Non-Jew’s courtyard is like a sheep-pen or a sheep-corral.” The rabbis objected to Rebbi Eliezer ben Jacob: If a Jew and an animal were living in a courtyard, would the animal not forbid? Just as an animal forbids so the Gentile forbids. Rebbi Eliezer ben Jacob objected to the rabbis: If a Jew and an animal were living in a courtyard, what would the animal forbid? Just as an animal does not forbid so the Gentile does not forbid. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: Practice follows Rebbi Joḥanan ben Nuri. Rebbi Hoshaia asked, for what is this needed? For what we have stated, “Rebbi Eliezer ben Jacob one follows the lenient opinion.” The concurrence of the cases of R. Joḥanan ben Nuri of R. Eliezer ben Jacob establishes this principle in general. ”. But following the rabbis? The rabbis disagree with Rebbi Joḥanan ben Nuri.

אָמַר רַבָּן גַּמְלִיאֵל מַעֲשֶׂה בִצְדוּקִי אֶחָד שֶׁהָיָה דָר עִמָּנוּ בַּמָּבוֹי בִּירוּשָׁלֵם אָמַר לָנוּ אַבָּא מַהֲרוּ וְהוֹצִיאוּ אֶת כָּל הַכֵּלִים לַמָּבוֹי עַד שֶׁלֹּא יוֹצִיא וְיֶאֱסוֹר עֲלֵיכֶם. רִבִּי יְהוּדָה אוֹמֵר בְּלָשׁוֹן אַחֵרֶת מַהֲרוּ וַעֲשׂוּ צָרְכֵיכֶם בַּמָּבוֹי עַד שֶׁלֹּא יוֹצִיא וְיֶאֱסוֹר עֲלֵיכֶם: פיס׳. אָמַר רַבָּן גָּמְלִיאֵל מַעֲשֶׂה בִצְדוּקִי אֶחָד כול׳. רִבִּי אָחָא רִבִּי חִינְנָא בְשֵׁם כַּהֲנָא. אֵין הֲלָכָה כְרִבִּי יְהוּדָה. דִּלֹא כֵן מָה אֲנָן אָמְרִין. רִבִּי יוּדָא וַחֲכָמִים. תְּהֵא הֲלָכָה כְרִבִּי יוּדָא. אֶלָּא בְגִין דָּמַר רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲלָכָה כְדִבְרֵי מִי שֶׁהוּא מֵיקַל בְּהִלְכוֹת עֵירוּבִין. וּמִדְּרִבִּי יִצְחָק בַּר נַחְמָן בְשֵׁם רִבִּי יהוֹשֻׁעַ בֶּן לֵוִי הֲלָכָה כְרִבִּי יוֹחָנָן בֶּן נוּרִי וְקַשְׁיָינָן עֲלֵהּ. לֹא כֵן אָמַר רִבִּי יַעֲקֹב בַּר אִידִי אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הֲלָכָה כְדִבְרֵי מִי שֶׁמֵּקַל בְּהִלְכוֹת עֵירוּבִין. וְלֹא כֵן אָמַר רִבִּי יִצְחָק בַּר נַחְמָן בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲלָכָה כְרִבִּי יוֹחָנָן בֶּן נוּרִי. וְקַשְׁיָינָן עֲלֵהּ. סָבְרִין מֵימַר בְּיָחִיד אֶצֶל יָחִיד. אֲבָל יָחִיד אֶצֶל חֲכָמִים לֹא. אָתָא רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲלָכָה כְרִבִּי יוֹחָנָן בֶּן נוּרִי וַאֲפִילוּ חֲכָמִים חֲלוּקִין עָלָיו. וָכָא תָהֵא הֲלָכָה כְרִבִּי יוּדָה אֲפִילוּ חֲכָמִים חוֹלְקִין עָלָיו. רִבִּי יִרְמְיָה בְשֵׁם רַב. חָצֵר שֶׁיֵּשׁ לָהּ שְׁנֵי פְתָחִים וְיִשְׂרָאֵל וְגוֹי דָּרִין בְּתוֹכָהּ. בְּיִשְׂרָאֵל אַתְּ מְהַלֵּךְ אַחַר הָרָגִיל. וּבְגוֹי אַתְּ מְהַלֵּךְ אַחַר שֶׁאֵינוֹ רָגִיל. הָיָה יִשְׂרָאֵל מִיכָּן וְיִשְׂרָאֵל מִיכָּן וְגוֹי בָאֶמְצַע. אֶחָד יִשְׂרָאֵל וְאֶחָד גּוֹי הוֹלְכִין אַחַר הָרָגִיל. בִּיטֵּל רְשׁוּתוֹ הָרָגִיל. נַעֲשֶׂה שֶׁאֵינוֹ רָגִיל רָגִיל. הִשְׂכִּיר רְשׁוּתוֹ הָרָגִיל. נַעֲשֶׂה שֶׁאֵינוֹ רָגִיל רָגִיל. עֵירֵב שֶׁאֵינוֹ רָגִיל. לֹא הוּתָּר הָרָגִיל. גֵּר תּוֹשָׁב וְעֶבֶד תּוֹשָׁב מְשׁוּמָּד בְּגִילּוּי פָנִים הַרֵי הוּא כְגוֹי לְכָל דָּבָר. אִית תַּנָּיֵי תַנֵּי. הַקְּוֶסְטוֹר אֹסֵר מִיַּד וְאַכְסַנְיַיא לְאַחַר שְׁלֹשִׁים. אִית תַּנָּיֵי תַנֵּי. הַקְּוֶסְטוֹר אוֹסֵר לְאַחַר שְׁלֹשִׁים וְאַכְסַנְיַיא אֵינָהּ אוֹסֶרֶת לְעוֹלָם. מָאן דָּמַר. הַקְּוֶסְטוֹר אוֹסֵר מִיַּד. בְּרָגִיל. וְאַכְסַנְיַיא לְאַחַר שְׁלֹשִׁים. בְּשֶׁאֵינוֹ רָגִיל. וּמָאן דָּמַר. הַקְּוֶסְטוֹר אוֹסֵר לְאַחַר שְׁלֹשִׁים. בְּאִילֵּין דְּעַיְילִין בִּרְשׁוּת. וְאַכְסַנְיַיא אֵינָהּ אוֹסֶרֶת לְעוֹלָם. בְּאִילֵּין דְּעַיְילִין דְּלָא בִרְשׁוּת. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי לָעְזָר. בִּיטּוּל רְשׁוּת בֵּינֵיהוֹן. רִבִּי מֵאִיר אוֹמֵר. יֵשׁ לוֹ בִיטּוּל רְשׁוּת. וְרַבָּנִין אָמְרִין. אֵין לוֹ בִיטּוּל רְשׁוּת. רִבִּי מֵאִיר אוֹמֵר. יֵשׁ לוֹ בִיטּוּל רְשׁוּת. וְאַתָּ אָמַר. מַהֲרוּ אַף עַל גַּב דְּרִבִּי מֵאִיר אוֹמֵר. יֵשׁ לוֹ בִיטּוּל רְשׁוּת. מוֹדֶה הוּא שֶׁזְּכוּ בַּמָּבוֹי תְחִילָּה. וְתַנֵּי כֵן. מִפְּנֵי שֶׁהּוא מְבַטֵּל רְשׁוּתוֹ כְיִשְׂרָאֵל. דִּבְרֵי רִבִּי מֵאִיר. בֵּין שׁוֹגֵג בֵּין מֵזִיד הֲרֵי זֶה אוֹסֵר. כֵּינִי מַָתְנִיתָא. אֵינוֹ אוֹסֵר. רִבִּי אָחָא בְשֵׁם רִבִּי חִינְנָא. כָּל עַמָּא מוֹדֵיי שֶׁיֵּשׁ לוֹ בִיטּוּל רְשׁוּת. מַה פְלִיגִין. לַחֲזוֹר בּוֹ. רִבִּי מֵאִיר אוֹמֵר. מְבַטֵּל רְשׁוּתוֹ וְחוֹזֵר בּוֹ. וְרַבָּנִין אוֹמְרִין. מְבַטֵּל רְשׁוּתוֹ וְאֵינוֹ חוֹזֵר בּוֹ. רִבִּי מֵאִיר אוֹמֵר. מְבַטֵּל רְשׁוּתוֹ וְחוֹזֵר בּוֹ. וְאַתָּ אָמַר. מַהֲרוּ. אַף עַל גַּב דְּרִבִּי מֵאִיר אוֹמֵר. מְבַטֵּל רְשׁוּתוֹ וְחוֹזֵר בּוֹ. מוֹדֶה הוּא שֶׁזְּכוּ בַּמָּבוֹי תְחִילָּה. וְתַנֵּי כֵן. מִפְּנֵי שֶׁהּוא מְבַטֵּל רְשׁוּתוֹ כְיִשְׂרָאֵל. דִּבְרֵי רִבִּי מֵאִיר. בֵּין שׁוֹגֵג בֵּין מֵזִיד הֲרֵי זֶה אוֹסֵר. כֵּינִי מַָתְנִיתָא. אֵינוֹ אוּסֵר.

MISHNAH: Rabban Gamliel said, if happened that a Sadducee was dwelling with us in the alley in Jerusalem and my father told us be quick and bring all the vessels into the alley before he can bring out and forbid for you is that a limited-access courtyard is not a public domain; it can be formally turned into a private domain by organizing a common meal of all dwellers in the courtyard. The eruv , a collection of food to which every family dwelling there has contributed, represents this common meal which does not have to be realized. If a rabbinic Jew does not want to be friendly with his neighbors, he can refrain from contributing to the eruv and instead cede his rights to carry in the courtyard to the members of the eruv . Then they will be able to carry there (as explained in the subsequent Mishnaiot) but he will be forbidden to do so. We do know that Sadducees objected in principle to the institution of all kinds of eruvin , but the fragments of Sadducee halakhah available do not permit us to decide whether they considered a courtyard with a single exit to the street as private or public domain. It seems that different Sadducee sects had different opinions in this matter. All Sadducee sects did consider a dead-end alley as a street and public domain. If a Sadducee considers the courtyard as public domain he will not carry there; therefore he can be considered as ceding his rights to the rabbinic dwellers in the courtyard (Rashi on the Mishnah, 61b) and they can make the eruv among themselves; this argument certainly applies to alleys. If he considers the courtyard as private domain it will be impossible to make an eruv . If only one rabbinic family is living in the alley they can lay claim to the use of the alley by bringing a table and chairs from the house there before nightfall. If at sundown the alley was their dining space, anything the Sadducee will do later is irrelevant. . Rebbi Jehudah says it in another formulation, be quick and work in the alley before he can bring out and forbid for you. HALAKHAH: Paragraph. “Rabban Gamliel said, if happened that a Sadducee,” etc. Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does not follow Rebbi Jehudah. If it were not so what would we say? Rebbi Jehudah versus the Sages, practice should follow Rebbi Jehudah? But since Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin , and following Rebbi Naḥman bar Isaac in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri, and we asked about it, did not Rebbi Jacob bar Idi say in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin , and did not Rebbi Isaac bar Naḥman say in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri? We asked about it, we would think to say that this refers to an individual versus an individual but not an individual versus the Sages. There came Rebbi Jacob bar Aḥa, Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri even though the Sages disagree with him. Why should practice not follow Rebbi Jehudah even though the Sages disagree with him? Rebbi Jeremiah in the name of Rav: If a courtyard has two gates and an Israel and a Gentile live there; for the Israel one goes after the usual, for the Gentile one goes after the unusual. If there were two Israel and the Gentile in between them, both for Israel and Gentile one goes after the usual. If he ceded the usual domain, the unusual becomes the usual. If he rented the usual domain, the unusual becomes the usual. If the unusual made an eruv , the usual one is not permitted. A semi-convert and a semi-converted slave as well as an apostate acting in public are like Gentiles in every respect. There are Tannaïm who state: “A quaestor, an official of the government’s revenue service. prohibits immediately and a troop of soldiers after thirty days.” There are Tannaïm who state: “A quaestor forbids after thirty days but a troop of soldiers never ever forbids.” He who says, a quaestor prohibits immediately, if it is routine, and a troop of soldiers after thirty days, if it is not routine. But he who says a quaestor forbids after thirty days, if he enters by permission, but a troop of soldiers never ever forbids, if they enter without permission. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, they. disagree about ceding rights. Rebbi Meïr says, he may cede rights, but the rabbis are saying, he may not cede rights. Rebbi Meïr says, he may cede rights, and you are saying, “be quick”? Even though Rebbi Meïr says, he may cede rights, he agrees that they may lay claim to the alley beforehand. It was stated thus: Because he may cede rights like a Jew, the words of Rebbi Meïr. “Whether in error or intentionally, he forbids.” So is the baraita whose subject is a Sadducee. Babli 69a . : he does not forbid. Rebbi Aḥa in the name of Rebbi Ḥinena: Everybody agrees that he may cede rights. Where do they disagree? To change his mind. Rebbi Meïr says he may cede his rights and retract it, but the rabbis say, he may cede his rights and cannot retract it. Rebbi Meïr says he may cede his rights and retract it, and you are saying, “be quick”? Even though Rebbi Meïr says, he may cede rights, he agrees that they may lay claim to the alley beforehand. It was stated thus: Because he may cede rights like a Jew, the words of Rebbi Meïr. “Whether in error or intentionally, he forbids.” So is the baraita : he does not forbid.

אַנְשֵׁי חָצֵר שֶׁשָּׁכַח אֶחָד מֵהֶן וְלֹא עֵירֵב בֵּיתוֹ אָסוּר מִלְּהַכְנִיס וּלְהוֹצִיא לוֹ וְלָהֶם וְשֶׁלָּהֶם מוּתָּרִין לוֹ וְלָהֶן. נָתְנוּ לוֹ רְשׁוּתָן הוּא מוּתָּר וְהֵן אֲסוּרִין. הָיוּ שְׁנַיִם אוֹסְרִין זֶה עַל זֶה שֶׁאֶחָד נוֹתֵן רְשׁוּת וְנוֹטֵל רְשׁוּת וּשְׁנַיִם נוֹתְנִין רְשׁוּת וְאֵינָן נוֹטְלִין רְשׁוּת: פיס׳. אַנְשֵׁי חָצֵר שֶׁשָּׁכַח אֶחָד מֵהֶן וְלֹא עֵירֵב כול׳. שֶׁלָּהֶם מוּתָּרִין לוֹ וְלָהֶם. שֶׁבִּיטֵּל רְשׁוּתוֹ. מָהוּ שֶׁתַּחֲזוֹר חָלִילָה. תַּלְמִידוֹי דְרַב בְּשֵׁם רַב. חוֹזֶרֶת חָלִילָה. שְׁמוּאֵל אָמַר. אֵין חוֹזֶרֶת חָלִילָה. מַתְנִיתָא פְלִיגְא עַל שְׁמוּאֵל. שֶׁלָּהֶם מוּתָּרִין לוֹ וְלָהֶם. שֶׁבִּיטֵּל רְשׁוּתוֹ. וְהָתַנִּינָן נָתְנוּ לוֹ רְשׁוּתָן. הוּא מוּתָּר וְהֵן אֲסוּרִין. פָּתַר לָהּ. לִצְדָדִין הִיא מַתְנִיתָא. תַּנֵּי. אֶחָד שֶׁלֹּא עֵירֵב נוֹתֵן רְשׁוּת לִשְׁנַיִם שֵׁעֵירְבוּ. וְאֵין שְׁנַיִם שֶׁעֵירְבוּ נוֹתְנִין רְשׁוּת לִאֶחָד שֶׁלֹּא עֵירֵב. וְלֹא שְׁנַיִם שֶׁעֵירְבוּ נוֹתְנִין רְשׁוּת לִשְׁנַיִם שֶׁלֹּא עֵירְבוּ. וְלֹא שְׁנַיִם שֶׁלֹּא עֵירְבוּ נוֹתְנִין רְשׁוּת לִשְׁנַים שֶׁעֵירְבוּ. וְאֵין שְׁנַיִם שֶׁלֹּא עֵירְבוּ נוֹתְנִין רְשׁוּת לִשְׁנַיִם שֶׁלֹּא עֵירֵיבוּ. הַכֹּל נוֹתְנִין רְשׁוּת וְנוֹטְלִין רְשׁוּת חוּץ מִשְּׁנַיִם שֶׁלֹּא עֵירְבוּ שֶׁהֵן נוֹתְנִין רְשׁוּת וְאֵינָן נוֹטְלִין רְשׁוּת. רַב חַסְדַּאי אָמַר. עֲשָׂרָה יִשְׂרָאֵל שֶׁהָיוּ דָרִין בְּבַיִת אֶחָד. כָּל אֶחָד וְאֶחָד צָרִיךְ לְבַטֵּל רְשׁוּתוֹ. אָמַר רִבִּי יָסָא. עֲשָׂרָה גוֹיִם שֶׁהָיוּ דָרִין בְּבַיִת אֶחָד. כָּל אֶחָד וְאֶחָד צָרִיךְ לְהַשְׂכִּיר רְשׁוּתוֹ. אָמַר רִבִּי בָּא. מַעֲשֶׂה בְאִשְׁתּוֹ שֶׁלְפַּרְסִי אֶחָד שֶׁהִשְׂכִּירָה חָצֵר שֶׁלָּהּ שֶׁלֹּא מִדַּעַת בַּעֲלָהּ. אֲתַא קוֹמֵי רִבִּי שְׁמוּאֵל וְשָׁרָא. סָבְרִין מֵימַר. אֲפִילוּ שַׁמָּשׁוֹ וּלְקִיטוֹ. הֲלָכָה. יִשְׂרָאֵל מְבַטֵּל וְהַגּוֹי מַשְׂכִּיר. וִיבַטֵּל הוּא הַגּוֹי. חָזַר הוּא בוֹ. מֵעַתָּה אֲפִילוּ מַשְׂכִּיר חָזַר הוּא בוֹ. מִיכָּן וָהֵילַךְ בְּגֶזֶל הוּא מִשְׁתַּמֵּשׁ. עַד אֵיכָן. יָיבֹא כַיי דָמַר רִבִּי יָסָא בְשֵׁם רִבִּי מָנָא בַּר תַּנְחוּם רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אֵין קַרְקַע נִקְנֶה בְּפָחוֹת מִשָּׁוֶה פְרוּטָה. מִילְּתֵיהּ דְּרִבִּי יַעֲקֹב בַּר אָחָא אָמַר. אֲפִילוּ בְאֶגּוֹז. אֲפִילו בִתְמָרָה. רִבִּי יַעֲקֹב בַּר אָחָא כַּד הֲוָה נְפַק לְאַכְסַנְיָיא. אִין הֲוָה מַשְׁכַּח מֵיעֲבֵד תַקָּנָה הֲוָה עֲבַד. וְאִין לָא. מְבַדֵּר מָנוֹי. יְהַב חוּטְרָא הָכָא. סַנְדְּלָא הַכַַא. דִּייסְיקִיָּא הָכָא. אָמַר רִבִּי מַתַּנְיָה. הָדָא דְּתֵימַר בְּשֶׁהָיָה פוּנְדָּקִי גּוֹי. אֲבָל אִם הָיָה פוּנְדָּקִי יִשְׂרָאֵל אֵינוֹ חָשׁוּד לְטַלְטֵל.

MISHNAH: In a courtyard where one dweller forgot to make an eruv , his house is forbidden for him and them to bring anything in or take out, the courtyard has the status of (rabbinic) public domain for his house. This status is of the house, not the person; it applies to everybody. , but theirs are permitted for them and him makes the courtyard the common domain of the remaining houses; this status also is of the houses, not the persons; it applies to everybody. . If they ceded their rights to him, he is permitted but they are forbidden. . If there were two they forbid one another since a single individual cedes rights and accepts rights but two may cede rights but cannot accept rights. HALAKHAH: Paragraph. “In a courtyard where one dweller forgot to make an eruv ,” etc. “But theirs are permitted for them and him makes the courtyard the common domain of the remaining houses; this status also is of the houses, not the persons; it applies to everybody. .” Because he ceded his rights. May this be repeated cyclically people dwell in a courtyard and they made no eruv , may n -1 of them temporarily cede their rights to one to use the courtyard on the Sabbath, until each of them had his possibility of use, and then start the procedure anew? Babli 69b . ? The students of Rav in the name of Rav: it may be repeated cyclically. Samuel said, it may not be repeated cyclically. The Mishnah disagrees with Samuel: “theirs are permitted for them and him.” Because he ceded his rights. But did we not state: “If they ceded their rights to him, he is permitted but they are forbidden”? He explains it that the Mishnah treats different cases. It was stated: “One who did not make an eruv cedes his rights to two who did make an eruv but two who made an eruv do not cede to one who did not make an eruv . And two who made an eruv may not cede to two who made no eruv prohibit the use of the courtyard to one another, cession of rights by other inhabitants is ineffective. . Also two who made no eruv may not cede to two who made no eruv . Everybody may cede his rights and accept rights except two who made no eruv who may cede rights but may not receive prohibit the use of the courtyard to one another, cession of rights by other inhabitants is ineffective. .” Rav Ḥasdai 71a ) as in our text “Rav Ḥasdai.” said, each single one of ten Israel who dwell in one house must cede his rights. “Dwellers” are permanent residents. Similarly, to make an eruv in the staircase of a multi-family house one must rent the use of the space from all Gentile dwellers in the house. . Rebbi Yasa said, each single one of ten Gentiles who dwell in one house must rent out his rights. Rebbi Abba said, it happened that a Persian’s wife rented out her courtyard without informing her husband. The case came before Rebbi Samuel and he declared it legal. They wanted to say, even his servant and farm-hand. Practice: An Israel cedes and the Gentile rents out 71a) has a more complete text: [R. Yasa in the name of R. Joḥanan: If an Israel and a Gentile live in one house,] practice is that … The same text is in Šibbole Halleqet (ed. Buber, p. 70) and is quoted in Tosaphot 66a s. v . מערב , paraphrased by Ritba (ed. Warsaw, ad 66a, p. 109) “an Israel and a Gentile who live in a house of a courtyard, the Jew had to make an eruv and from the Gentile one has to rent”; similarly Sefer Miswot Gadol (ed. Venice p. 244a 1.9). . Then why should the Gentile not cede? He might change his mind. Then even if he rented out he might change his mind! From then on he would use it in robbery. How little? Should it come as what Rebbi Yasa said in the name of Rebbi Mana bar Tanḥum, Rebbi Abbahu in the name of Rebbi Joḥanan: real estate cannot be acquired with less than a peruṭa ’s worth 1:3 Note 337, repeated there 1:5 p. 127, Ma ` aser šeni 4:3 ( Note 60 ). In Qiddušin the name tradition is: R. Yasa in the name of R. Mana, R. Tanḥum, R. Abbahu in the name of R. Joḥanan. ? The word of Rebbi Jacob bar Aḥa implies even a walnut, even a date. When Rebbi Jacob bar Aḥa went to a hostelry, when it was possible for him to put it in order, he did it. . Otherwise he would spread out his clothing. He would put his staff at one place, his sandals at another, his wallet at another. Rabbi Mattaniah said, this you are saying if the hostel keeper was a Gentile. But if the hostel keeper was an Israel, he is not suspected to carry.

מֵאֵימָתַי נוֹתְנִין רְשׁוּת בֵּית שַׁמַּאי אוֹמְרִים מִבְּעוֹד יוֹם וּבֵית הִלֵּל אוֹמְרִים מִשֶּׁתֶּחֱשָׁךְ. מִי שֶׁנָּתַן רְשׁוּתוֹ וְהוֹצִיא בֵּין שׁוֹגֵג בֵּין מֵזִיד הֲרֵי זֶה אוֹסֵר עָלָיו דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר מֵזִיד אוֹסֵר שׁוֹגֵג אֵינוֹ אוֹסֵר: פיס׳. מֵאֵימָתַי נוֹתְנִין רְשׁוּת. בֵּית שַׁמַּי אוֹמְרִים כול׳. מֵאֵימָתַי נוֹתְנִין רְשׁוּת. כֵן הִיא מַתְנִיתָא. מֵאֵימָתַי מְבַטְּלִין רְשׁוּת. בֵּית שַׁמַּי אוֹמְרִים. מִבְּעוֹד יוֹם. וּבֵית הִלֵּל אוֹמְרִים. מִשֶּׁתֶּחֱשָׁךְ. כֵּינִי מַתְנִיתָא. בֵּית (שַׁמַּי) [הִלֵּל] אוֹמְרִים. מִשֶּׁתֶּחֱשָׁךְ. דִּלֹ כֵן הִיא מַתְנִיתָא מִקּוּלֵּי בֵית שַׁמַּי וּמֵחוּמְרֵי בֵית הִלֵּל. מִי שֶׁנָּתַן רְשׁוּתוֹ וְהוֹצִיא. כֵּינִי מַתְנִיתָא. מִי שֶׁבִּיטֵּל רְשׁוּתוֹ וְהוֹצִיא. בֵּין שׁוֹגֵג בֵּין מֵזִיד הֲרֵי זֶה אוֹסֵר. כֵּינִי מַתְנִיתָא. אֵינוֹ אוֹסֵר. תַּנֵּי. שְׁנַיִם שֶׁהָיוּ שׁוּתָּפִין בְּחָצֵר וּמֵת אֶחָד מֵהֶן. וְנָפַל הַבָּיִת יְרוּשָׁה לְאֶחָד מִן הַשּׁוּק. עַד שֶׁלֹּא חֲשֵׁיכָה הֲרֵי זֶה אוֹסֵר. מִשֶּׁחֲשֵׁיכָה אֵינוֹ אוֹסֵר. רִבִּי אָחָא בְשֵׁם רִבִּי חִינְנָא. דְּבֵית שַׁמַּי הִיא. דְּבֵית שַׁמַּי אוֹמְרִים. אֵין מְבַטְּלִין רְשׁוּת מִשֶּׁתֶּחֱשָׁךְ. וּבֵית הִלֵּל אוֹמְרִים. מְבַטְּלִין רְשׁוּת מִשֶּׁתֶּחֱשָׁךְ. אָמַר רִבִּי יוֹסֵה בֵירִבִּי בּוּן. מִכֵּיוָן שֶׁמֵּת אֵין בִּיטּוּל רְשׁוּת גָּדוֹל מִזֶּה. הֲרֵי שֶׁהָיָה לְאֶחָד מִן הַשּׁוּק בָּיִת עִמָּהֶן בֶּחָצֵר וָמֵת. וְנָפַל הַבָּיִת יְרוּשָׁה לְאֶחָד מֵהֶן. עַד שֶׁלֹּא חֲשֵׁיכָה הֲרֵי זֶה אוֹסֵר. מִשֶּׁחֲשֵׁיכָה אֵינוֹ אוֹסֵר. עוֹד הִיא דְּבֵית שַׁמַּי. דְּבֵית שַׁמַּי אוֹמְרִים. אֵין מְבַטְּלִין רְשׁוּת מִשֶּׁתֶּחֱשָׁךְ. וּבֵית הִלֵּל אוֹמְרִים. מְבַטְּלִין רְשׁוּת מִשֶּׁתֶּחֱשָׁךְ. מָהוּ לְבַטֵּל רְשׁוּת מִשֶּׁתֶּחֱשָׁךְ. רִבִּי חִיָיה רִבִּי יָסָא רִבִּי אִימִּא סָלְקוֹן לְחַמְתָּה דְגָדֵר. שְׁאָלוּן לְרִבִּי חָמָא בַּר יוֹסֶף. וְשָׁרָא. שְׁמָעִין רִבִּי יוֹחָנָן וָמַר. יָפֶה עֲשִׂיתֶם. שָׁמַע רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ וָמַר. לֹא עֲשִׂיתֶם יָפֶה. מַה פְלִיגִין. רִבִּי זְעִירָא אָמַר. לֹא פְלִיגִין. מָאן דָּמַר. יָפֶה עֲשִׂיתֶם. שֶׁשְּׂכַרְתֶּם. וּמָאן דָּמַר. לֹא עֲשִׂיתֶם יָפֶה. שֶׁטִּילְטַלְתֵּם. רִבִּי בָּא אָמַר. פְלִִיגֵי. מָאן דָּמַר. יָפֶה עֲשִׂיתֶם. שֶׁשְּׂכַרְתֶּם וְשֶׁטִּילְטַלְתֵּם. מָאן דָּמַר. לֹא עֲשִׂיתֶם יָפֶה. לֹא שֶׁשְּׂכַרְתֶּם וְלֹא שֶׁטִּילְטַלְתֵּם. רִבִּי בָּא בָּעֵי. אַף לְעִנְיָין מְחִיצוֹת כֵּן. הֵיךְ עֲבִידָא. הָיוּ שְׁנַיִם וְעִירְבוּ עֵירוּב אֶחָד. וּבָא הַגוֹי וְהוֹסִיף. כְּבָר נִכְנְסָה שַׁבָּת בְּאִיסּוּר. הָיוּ שְׁלֹשָׁה וְעִירְבוּ שְׁנֵי עֵירוּבִין. וּבָא הַגּוֹי וּפָחַת. כְּבָר נִכְנְסָה שַׁבָּת בְּהֵיתֵר. חֵיילֵיהּ דְּרִבִּי בָּא מִן הָדָא. כָּל שַׁבָּת שֶׁנִּכְנְסָה בְּהֵיתֵר מוּתָּר. בְּאִיסּוּר אָסוּר. חוּץ מִן הַמְבַטֵּל רְשׁוּת. וָמַר. חוּץ מִן הַמְבַטֵּל וּמִן הַמַּשְׂכִּיר. מְהוּ לשְׂכּוֹר רשׁוּת מִן הַפּוּנְדִּיק. רִבִּי חִינְנָה וְרִבִּי יוֹנָתָן סָלְקוֹן לְחַמְתָּה דְגָדֵר. אָמְרִין. נַמְתִּין עַד שֶׁיָּבוֹאוּ זִקְנֵי הַדָּרוֹם לְכָאן. אֲתַא רִבִּי (פַּרס) [נָתָן] דְּרוֹמָה וְשָׁאֲלוּן לֵיהּ וְשָׁרָא. שָׁמַע רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְאָמַר. מֵאַחַר שֶׁהַגּוֹי בָּא וּמוֹצִיאָנִי לֹא עָשִׂינוּ כְּלוּם. שִׁמְעוֹן בַּר בָּא אָמַר. רִבִּי יוֹחָנָן בָּעֵי. מֵעַתָּה אֵין בָּתֵּינוּ שֶׁלָּנוּ. רִבִּי יוּסְטִי בֵּירִבִּי סִימוֹן בְשֵׁם רִבִּי בֵּייתוֹס. אֵין בָּתֵּינוּ שֶׁלָּנוּ לְדוּר עִמָּנוּ. הָא לָצֵאת אֵין מוֹצִיאִין אוֹתָנוּ. וֹבְפוּנְדָּק מוֹצִיאִין אוֹתָנוּ.

MISHNAH: When may one start giving away rights? The House of Shammai say, as long as it is daylight, but the House of Hillel say, when it gets dark. If somebody gave away his rights and then brought out, whether in error or intentionally, he forbids, the words of Rebbi Meïr. Rebbi Jehudah says, intentionally he forbids, in error he does not forbid. HALAKHAH: Paragraph. “When may one start giving away rights? The House of Shammai say,” etc. “When may one start giving away rights?” Is the Mishnah so: “When may one start ceding rights? The House of Shammai say as long as it is daylight, but the House of Hillel say, when it gets dark”? So is the Mishnah: The House of (Shammai) [Hillel] 4 ), one has to emend the Mishnah and switch the places of “Shammai” and “Hillel”. But the next paragraph shows that this emendation is impossible; one has to accept the corrector’s emendation and read the Mishnah as: but the House of Hillel say, even when it gets dark. say, when it gets dark; because otherwise it would be of the leniencies of the House of Shammai and the strictures of the House of Hillel. “If somebody gave away his rights and then brought out.” So is the Mishnah: If somebody ceded his rights, “whether in error or intentionally, he forbids.” So is the Mishnah: He does not forbid. It was stated: “If two people were partners in a courtyard and one of them died, and the house fell as inheritance to an outside person. If before it became dark, this makes it forbidden; after dark it is not forbidden even if he does not live there, but if the courtyard was permitted at sunbdown it remains permitted for the entire Sabbath even if the situation changes. .” Rebbi Aḥa in the name of Rebbi Ḥinena: This is the House of Shammai’s, for the House of Shammai say, one may not cede rights after dark, but the House of Hillel say, one may cede rights after dark even if he does not live there, but if the courtyard was permitted at sunbdown it remains permitted for the entire Sabbath even if the situation changes. . Rebbi Yose ben Rebbi Abun said, since he dies there is no greater cession of rights than this. “If an outside person owned a house in the courtyard with them when he died and the house fell as inheritance to a dweller in the courtyard. If before it became dark, this makes it forbidden; after dark it is not forbidden.” Still this is the House of Shammai’s, for the House of Shammai say, one may not cede rights after dark, but the House of Hillel say, one may cede rights after dark. May one cede rights after dark? Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi went up to Ḥammat Gader. They asked Rebbi Ḥama bar Joseph and he permitted. Rebbi Joḥanan heard them and said, you did the correct thing. Rebbi Simeon ben Laqish heard it and said, you acted incorrectly. Do they disagree? Rebbi Zeˋira said, they did not disagree. He who said, you did the correct thing, that you leased. But he who said, you acted incorrectly, that you moved. Rebbi Abba said, they disagree. He who said, you did the correct thing, that you leased and moved. But he who said, you acted incorrectly, that you leased and that you moved. Rebbi Abba asked, is it the same in the matter of partitions? How is this? If there were two and they established one eruv , and a Gentile came and added; the Sabbath already had started in prohibition. If there were three but they established two eruvim and a Gentile came and opened; the Sabbath already had started in permission. The strength of Rebbi Abba is from the following: Any Sabbath which started in permission is permitted, in prohibition is prohibited, except one who cedes rights; and he would say, except one who cedes or leases. May one lease rights from the owner of a hostelry? Rebbi Ḥinena and Rebbi Jonathan went to Ḥammat Gader. They said, we shall wait until the Elders of the South arrive here. There came Rebbi (Peres) {Nathan] the Southerner; they asked him and he permitted. Rebbi Simeon ben Laqish heard it and said, since the Gentile may remove us, we did not do anything. Simeon bar Abba said, Rebbi Joḥanan asked, then our houses are not ours? Rebbi Justus ben Rebbi Simon in the name of Rebbi Boethos: Our houses are not ours, to dwell with us; but they cannot force us to leave; but in a hostelry they remove us.

בַּעַל הַבַּיִת שֶׁהָיָה שׁוּתָף לִשְׁכֵינִים לָזֶה בַיַיִן וְלָזֶה בַיַיִן אֵינָן צְרִיכִין לְעָרֵב. לָזֶה בַיַיִן וְלָזֶה בַשֶּׁמֶן צְרִיכִין לְעָרֵב. רִבִּי שִׁמְעוֹן אוֹמֵר אֶחָד זֶה וְאֶחָד זֶה אֵינָן צְרִיכִין לְעָרֵב: פיס׳. בַּעַל הַבַּיִת שֶׁהָיָה שׁוּתָף לִשְׁכֵינִים כול׳. רִבִּי בָּא בְשֵׁם רִבִּי יְהוּדָה. בְּדֶרֶךְ הָאָרֶץ שָׁנוּ. לָזֶה בַיַיִן וְלָזֶה בַיַיִן. הוֹאִיל וְאֵינוֹ מַקְפִּיד עַל תַּעֲרוּבָתוֹ אֵין צָרִיךְ לְעֵרֵב. לָזֶה בַיַיִן וְלָזֶה בַשֶּׁמֶן. הוֹאִיל וְהוּא מַקְפִּיד עַל תַּעֲרוּבָתוֹ צָרִיךְ לְעֵרֵב. רִבִּי בָּא בַּר כַּהֲנָא רַב חִיָיה בַּר אַשִּׁי בְשֵׁם רַב. בִּנְתוּנִים בִּכְלִי אֶחָד הִיא מַתְנִיתָא. אָמַר רִבִּי זְרִיקָן. טַעֲמֵיהּ דְּרִבִּי שִמְעוֹן. שֶׁכֵּן דַּרְכָּן לִשְׁתוֹתָן אֲנִיגָרוֹן. תַּנֵּי. רִבִּי אֶלְעָזָר בֶּן תַּדֵּאי אוֹמֵר. בֵּין כָּךְ וּבֵין כָּךְ אֲסוּרִין עַד שֶׁיֶּעֵרְבוּ. רִבִּי אָחָא בְשֵׁם רַב. הֲלָכָה כְרִבִּי אֶלְעָזָר בֶּן תַּדֵּאי. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי זְעִירָא. אַתְיָא דְּרִבִּי אֶלְעָזָר בֶּן תַּדֵּאי כְרִבִּי מֵאִיר. הֵיידֵן רִבִּי מֵאִיר. אָמַר רִבִּי מָנָא. רִבִּי מֵאִיר דּוּ אָמַר. עַל יְדֵי עֵירוּב עַל יְדֵי שִׁיתּוּף. אָמַר רִבִּי יוֹסֵה בֵירִבִּי בּוּן. רִבִּי מֵאִיר דּוּ אָמַר שֶׁאֵין מְעָרְבִין לְאָדָם אֶלָּא לְדַעְתּוֹ. עַל דַּעְתֵּיהּ דְּרִבִּי מָנָא כְרִבִּי זְעִירָא. עַל דַּעְתֵּיהּ דְּרַב כְרִבִּי מֵאִיר. רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹחָנָן. בָּעֵירוּבִין וּבְתַעֲנִית צִיבּוּר נָהֲגוּ הַכֹּל כְּרִבִּי מֵאִיר. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. אַף בִּמְגִילַּת אֶסְתֵּר נָהֲגוּ הַכֹּל כְּרִבִּי מֵאִיר.

MISHNAH: If the owner of a house participated with several neighbors with wine, they do not need to make an eruv . If with wine with one but oil with the other they need to make an eruv . Rebbi Simeon says neither of them has to make an eruv since some of the wine might be used as common food. R. Simeon extends this to several kinds of food belonging to several people as long as the foods are sometimes used together as food . HALAKHAH: Paragraph. “If the owner of a house participated with several neighbors,” etc. Rebbi Abba in the name of Rebbi Jehudah: They stated this in commercial practice in an alley, “neighbors” refer to dwellers in a courtyard. The Mishnah does not refer explicitly to either one; it uses the expression “participate” to describe partnership. . Everybody with wine, since he does not care about mixing, it does not need an eruv . If with wine with one but oil with the other, since he cares about mixing, it needs an eruv . Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: The Mishnah refers to the case that all is in one vessel but is used as such because it happened to be available, it must be in one vessel. . Rebbi Zeriqan said, the reason of Rebbi Simeon is that they are used to drink οἰνόγαρον. It was stated: Rebbi Eleazar ben Thaddeus says, in every case they are forbidden until they make an eruv . Rebbi Aḥa in the name of Rav: Practice follows Rebbi Eleazar ben Thaddeus. Rebbi Jacob bar Aḥa in the name Rebbi Ze`ira: Rebbi Eleazar ben Thaddeus follows Rebbi Meïr. Which [statement of] Rebbi Meïr? Rebbi Mana said, Rebbi Meïr who said, by an eruv , by participation for courtyards in all cases. . Rebbi Yose ben Rebbi Abun said, Rebbi Meïr who said that one may not make an eruv for a person without his knowledge. In the opinion of Rebbi Mana, following Rebbi Ze`ira, in the opinion of Rav following Rebbi Meïr. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr one follows R. Meïr that eruv for courtyards and participation for alleys must be separate acts, later in the Chapter, 23d l. 47; then Ta ` aniot 67b 4:1 l. 57 (that on a public fast day the priestly blessing is given three times), Megillah 2:1 73b l. 26 (that the scroll has to be read from beginning to end). Babli 72a . These rules are popular usage, not rabbinic decrees. .

חָמֵשׁ חֲבוּרוֹת שֶׁשָּׁבְתוּ בִטְרִיקְלִין אֶחָד בֵּית שַׁמַּאי אוֹמְרִים עֵירוּב לְכָל חֲבוּרָה וַחֲבוּרָה. וּבֵית הִלֵּל אוֹמְרִים עֵירִוּב אֶחָד לְכוּלָּן. וּמוֹדִין שֶׁאִם מִקְצָתָן שְׁרוּיִין בַּחֲדָרִים אוֹ בָעֲלִיוֹת שֶׁהֵן צְרִיכִין עֵירוּב לְכָל חֲבוּרָה וַחֲבוּרָה: פיס׳. חָמֵשׁ חֲבוּרוֹת שֶׁשָּׁבְתוּ בִטְרִיקְלִין כול׳. טְרִיקְלִין לִפְנֵיהֶם כְּחָצֵר שֶׁלְבָּתִּים. הָיוּ שָׁם פַּפִּילְיוֹנוֹת. כְּמִי שֵׁהֵן בָּתִּים. מָה נָן קַיָימִין. אִם בְּשֶׁהָיוּ פַּפִּילְיוֹנוֹת מַגִּיעוֹת עַד הַקּוֹרוֹת. כָּל עַמָּא מוֹדֵיי שֶׁהֵן מְעָרְבִין עֵירוּב לְכָל חֲבוּרָה וַחֲבוּרָה. אֵין שָׁם פַּפִּילְיוֹנוֹת מַגִּיעוֹת עַד הַקּוֹרוֹת. כָּל עַמָּא מוֹדֵיי שֶׁמְעָרְבִין עֵירוּב אֶחָד לְכוּלָּן. אֶלָּא כֵן אֲנָן קַיָימִין בְּשֶׁהָיוּ פַּפִּילְיוֹנוֹת גְּבוֹהוֹת עֲשָׂרָה. שָׁוִין שֶׁאִם הָיוּ שׁוּתָפִין בָּעִיסָּה וּבְתַבְשִׁיל שֶׁהֵן מְעָרְבִין עֵירוּב אֶחָד לְכוּלָּן. רִבִּי שִׁיָין בָּעֵי. מֵעַתָּה אֲפִילוּ מִקְצָתָן שְׁרוּיִין בַּחֲדָרִים אוֹ בָעֲלִיּוֹת. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. שְׁנֵי בָתִּים זֶה לִפְנִים מִזֶּה. עֵירֵב הַפְּנִימִי אֵין הַחִיצוֹן צָרִיךְ לְעָרֵב. עֵירֵב הַחִיצוֹן הַפְּנִימִי צָרִיךְ לְעָרֵב. אָמַר רִבִּי פִינְחָס. אַף בְּמִצְרַיִם חֲלִיפִּין. נָתַן עַל הַפְּנִימִי צָרִיךְ לִיתֵּן עַל הַחִיצוֹן. נָתַן עַל הַחִיצוֹן אֵינוֹ צָרִיךְ לִיתֵּן עַל הַפְּנִימִי. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֲפִילוּ לֹא עֵירֵב הַפְּנִימִי אֵין הַחִיצוֹן צָרִיךְ לְעָרֵב. לָמָּה. נַעֲשֶׂה בֵית שַׁעַר. מִילְּתֵיהּ אָמְרָה. אֵין בֵּית שַׁעַר לְיָחִיד. מִילְּתֵיהּ דְּרַב אָמְרָה. יֵשׁ בֵּית שַׁעַר לְיָחִיד. דָּמַר רִבִּי בָּא בַּר יְהוּדָה בְשֵׁם רַב. הָדָא דְתֵימַר בְּבֵית שַׁעַר שֶׁלְיָחִיד. אֲבָל בְּבֵית שַׁעַר שֶׁלְרַבִּים הֲרֵי זֶה עֵירוּב. וְהַדָּר שָׁם הֲרֵי זֶה אוֹסֵר עָלָיו. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. בִּשְׁנֵי בְנֵי אָדָם. אֶחָד שֶׁיֵּשׁ לוֹ רְשׁוּת וְאֶחָד שֶׁאֵין לוֹ רְשׁוּת. עֵירֵב זֶה שֶׁיֵּשׁ לוֹ רְשׁוּת הוּתָּר זֶה שֶׁאֵין לוֹ רְשׁוּת. עֵירֵב זֶה שֶׁאֵין לוֹ רְשׁוּת לֹא הוּתָּר זֶה שֶׁיֵּשׁ לוֹ רְשׁוּת.

MISHNAH: Five groups who rested in one big hall. during the Sabbath, the House of Shammai say, a separate eruv for each of them, but the House of Hillel say, one eruv for all of them; however they agree that if some of them stayed for the Sabbath in separate rooms or on a second floor that each group needs a separate eruv . A group is composed by people eating together; since an eruv is represented by a symbolic meal, an actual meal together obviates the need for an eruv . . HALAKHAH: Paragraph. “Five groups who rested in one big hall,” etc. The big hall for them is like a courtyard for houses is needed if people do not eat together. . If there were tents, - onis , m . It seems that the reference is to curtains providing privacy to the different groups. there, it is as if they were houses. Where do we hold? If the tents reach to the ceiling, everybody agrees that every group has to contribute to the eruv . If the tents do not reach to the ceiling, everybody agrees that one eruv is valid for all of them is to the benefit of all the dwellers there. . But we must hold that the tents were ten [hand-breadths] high. They equally agree that if they join in dough and dishes that one eruv is valid for all of them is a symbolic common meal, all participants in an actual meal are counted as one for the eruv . . Rebbi Ashian asked, then. The Babli disagrees with the entire discussion, 72a. even if part of them dwell in separate rooms or on upper floors? Rebbi Abba in the name of Rav Jehudah: Two houses, one inside the other. If the inner one made an eruv , the outer one does not have to make an eruv . If the outer one made an eruv , the inner one must contribute to the eruv . Rebbi Phineas said, but in Egypt it was the other way. If he gave on the inner, the outer has to give. If he gave on the outer, the inner does not have to give. 12:7 ) also protected the inner one while blood on the inner door-posts did not protect the outer ones [S. Liebermann, Tarbiz 6 (1935) p. 235]. . Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joshua ben Levi: Even if the inner one did not make an eruv , the outer one does not have to make an eruv . Why? It is treated as a porter’s lodge and one may not deposit the eruv in it. Babli 76a . . His statement implies that there is no porter’s lodge for a single dweller. Rav’s statement implies that there is a porter’s lodge for a single dweller, for Rebbi Abba bar Jehudah said in the name of Rav: This refers to a porter’s lodge of a single dweller. But for a porter’s lodge of multiple dwellers it is an eruv , and one who dwells there forbids him. Rebbi Abba in the name of Rav Jehudah: If there are two people, one is entitled, the other one is not entitled. If the one entitled made an eruv , the one not entitled is permitted. If the one not entitled made an eruv , the one entitled is not permitted.

הָאַחִין הַשּׁוּתָפִין שֶׁהָיוּ אוֹכְלִין עַל שׁוּלְחַן אֲבִיהֶן וִישֵׁינִין בְּבָתֵּיהֶן צְרִיכִין עֵירוּב לְכָל אֶחָד וְאֶחָד. לְפִיכָךְ אִם שָׁכַח אֶחָד מֵהֶן וְלֹא עֵירֵב בִּיטֵּל רְשׁוּתוֹ. אֵימָתַי בִּזְמַן שֶׁמּוֹלִיכִין אֶת עֵירוּבָן לְמָקוֹם אֶחָד אֲבָל אִם הָיָה עֵירוּב בָּא אֶצְלָן אוֹ שֶׁאֵין עִמָּהֶן דִּיוּרִין בֶּחָצֵר אֵינָן צְרִיכִין לְעָרֵב: פיס׳. הָאַחִין הַשּׁוּתָפִין שֶׁהָיוּ אוֹכְלִין עַל שׁוּלְחַן אֲבִיהֶן כול׳. עִיקַּר דִּירָה אֵיכָן הִיא. רִבִּי יוֹנָה אָמַר. אִתְפַּלְגּוֹן רַב וּשְׁמוּאֵל. חַד אָמַר. בִּמְקוֹם פִּיתָּן. וְחַד אָמַר. בִּמְקוֹם שֵׁינָה. וְלָא יָדְעִין מָאן אָמַר דָּא וּמָאן אָמַר דָּא. מִן מַה דְתַנֵּי שְׁמוּאֵל. לְמַעֲלָה מֵעֲשָׂרָה שְׁבוּת. הֲוֵי דּוּ אָמַר. בִּמְקוֹם פִּיתָּן. מַתְנִיתָא פְלִיגָא עַל שְׁמוּאֵל. הָאַחִין שֶׁהָיוּ אוֹכְלִין כוּל׳. רַב חִיָיה בַּר אַשִּׁי בְשֵׁם רַב. בִּמְקַבְּלֵי פְרָס מֵאֲבִיהֶן הִיא מַתְנִיתָא. מִכָּל מָקוֹם אֵינָן שׁוּתָפִין בְמַה שֶׁהֵן אוֹכְלִין. אָמַר רִבִּי בָּא. אַסְבְּרִי רִבִּי שְׁמוּאֵל שֶׁאֵין אֲבִיהֶן זִכֶּה לָהֶן אֶלְּא בְמַה שְׁהֵן אוֹכְלִין בִּלְבַד. מֵעַתָּה אֲפִילוּ אֵין עֵירוּב בָּא אֶצְלָן. עָשׂוּ אוֹתוֹ כְבָיִת שֶׁמַּנִּיחִין בּוֹ אֶת הָעֵירוּב. שְׁמוּאֵל אָמַר. הּוּא וּבָנָיו וּבְנֵי בֵיתוֹ מְעָרְבִין בְּכִכָּר אֶחָד. מַה וּפְלִיג. תַּמָּן הוּא אָמַר. בִּמְקוֹם פִּיתָּן. וְהָכָא אָמַר הָכֵין. פָּתַר לָהּ בְּשֶׁהָיוּ שְׁנַיִם שׁוּתָפִין בּוֹ. וַתְיָיא כַיי דָמַר רִבִּי אַחֲוָא בֵּרִבִּי זְעִירָא. מְעָרְבִין בַּחֲצִי כִכָּר. וְתַנִּינָן. אֲפִילוּ מַאֲפֵה סְאָה וְהִיא פְרוּסָה אֵין מְעָרְבִין בָּהּ. וְתֵימַר הָכֵין. פָּתַר לָהּ בְּשֶׁהָיוּ שְׁנַיִם שׁוּתָפִין בּוֹ. בָּיִת שֶׁמַּנִּיחִין בּוֹ אֶת הָעֵירוּב. רִבִּי יַעֲקֹב בַּר אָחָא דָמְכַת אִימֵּיהּ. אָמַר רִבִּי יָסָא לְרִבִּי אַבָּהוּ. תְּנִי לָהּ. וְתַנָּא לָהּ. בֵּית שַׁמַּי אוֹסְרִין וּבֵית הִלֵּל מַתִּירִין. רִבִּי הַמְנוּנָא אָמַר. בָּיִת שֶׁמַּנִּיחִין בּוֹ אֶת הָעֵירוּב אֵינוֹ צָרִיךְ כְּלוּם. רִבִּי חַסְדַּאי אָמַר. נַעֲשֶֶׂה כְשׁוּתָף. אָמַר לֵיהּ רִבִּי הַמְנוּנָא. מִלֵּיהוֹן דְּרַבָּנִין לָא שָׁבְקִין לָךְ. דְּאִיתְפַּלְּגוֹן. מָבוֹי שֶׁצִִּידּוֹ אֶחָד גּוֹי וְצִידּוֹ אֶחָד יִשְׂרָאֵל. רַב חוּנָה בְשֵׁם רַב אָמַר. עִירִבוּ דֶּרֶךְ פְּתָחִים הַגּוֹי אוֹסֵר עֲלֵיהֶן. אַבְָּא בַּר חוּנָה בְשֵׁם רִבִּי יוֹחָנָן. אֲפִילוּ עִירֵבוּ דֶּרֶךְ הַחֲלוֹנוֹת אֵין הַגּוֹי אוֹסֵר עֲלֵיהֶן. אִין תֵּימַר כְּשׁוּתָף הוּא. יֵיסָר. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. בְּנֵי הַמָּבוֹי שֶׁנָּתְנוּ עֵירוּבָן בִּשְׁנֵי מְקוֹמוֹת. אִם מִבְּלִי מָקוֹם הֲרֵי זֶהּ מוּתָּר. אִם בִּשְׁבִיל לַחֲלוֹק עֵירוּבָן אָסוּר. רִבִּי יוֹסֵה מֵיקַל לְהַהוּא דְאָמְרָהּ. עִיגּוּל הוּא דְּרַב. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן מְבָרֵךְ עֲלוֹי בְלֵילֵי שׁוּבְתָא. לוֹמַר שֶׁנַּעֲשֶׂה בוֹ מִצְוָה. תַּמָּן תַּנִּינָן. מְעָרְבִין בְּבַיִת יָשָׁן מִפְּנֵי דַרְכֵי שָׁלוֹם. אָמַר רִבִּי אַבּוּן בְּדִיּוּר יָשָׁן הוּא מַתְנִיתָא.

MISHNAH: Brothers sharing property who were eating at their father’s table but sleeping in their own houses need an eruv for each of them. Therefore if one of them forgot and did not make an eruv he is deemed to have ceded his rights. When? If they all bring their eruvin to one place but if the eruv came to them, or there were no other dwellers with them is at the father’s house, the father’s food counts for the entire family. Similarly a family compound does not need an eruv . , they do not need an eruv . HALAKHAH: Paragraph. “Brothers sharing property who were eating at their father’s table,” etc. Where is the main dwelling. ? Rebbi Jonah said, Rav and Samuel disagreed. One said, at the place of their bread, but the other said, at the place of sleeping. We did not know who said what but since Samuel said, higher than ten [hand-breadths] is rabbinically forbidden, he must say, at the place of their bread 1, Note 109, public domain extends only to 10 hand-breadths above the ground and any transport at this height is at most rabbinically forbidden on the Sabbath. This does not apply to private domain, such as a space 4 by 4 hand-breadths in a tree ( Mishnah 3:3 ). One might conjecture that Samuel recognizes the possibility of placing his eruv in the tree so that he cannot stay there on the Sabbath but could eat the eruv standing up. The eruv is invalid for him who states that the main place is where one sleeps but valid for him who insists on the place of the food. . The Mishnah disagrees with Samuel, “Brothers who were eating”? . Rav Ḥiyya bar Ashi in the name of Rav: The Mishnah is if they are sustained by their father. In any case, are they not partners in what they are eating? Rebbi Abba said, Rebbi Samuel explained to me that their father gives them property rights only for what they are eating. Then even if the eruv does not come to them? They treated it as a house where they deposited the eruv is deposited has to contribute or not. . Samuel said, he and his sons and the people of his house make an eruv with one loaf. Does he disagree? There he says, at the place of their bread, and here he says so? He explains it if two persons were partners in it. This is similar to what Rebbi Aḥawa bar Rebbi Ze`ira said, one may make an eruv with half a loaf. But we have stated. : “Even if it was baked from a se’ah and was sliced one may not use it for eruv ”, and you are saying so? He explains it if two persons were partners in it. A house where they deposited the eruv . The mother of Rebbi Jacob bar Aḥa had died 16 , R. Jacob bar Aḥa asked R. Abbahu who emphasized that practice follows the House of Hillel ( Tanḥuma Buber Noah 22 ). when Rebbi Yasa said to Rebbi Abbahu, state it, and he stated: The House of Shammai forbid and the House of Hillel permit, the House of Shammai declare the eruv invalid, the House of Hillel declare it valid (but maybe not desirable). The opinion of Rav Hamnuna is quoted as that of the House of Hillel in Tanḥuma Noaḥ . Tosephta 5:11 , Babli 49b . . Rebbi Hamnuna said, the house in which the eruv is deposited does not need anything. Rebbi Ḥasdai said, he is made like a partner but if he has no bread he is a person who did not contribute to the eruv . . Rebbi Hamnuna told him, the words of the rabbis do not let you, as they disagreed: An alley in which on one side dwelt a Gentile and on the other a Jew, Rav Ḥuna in the name of Rav: even if they made an eruv through doors the Gentile prohibits it for them. Abba bar Ḥuna in the name of Rebbi Joḥanan, even if they made the eruv through windows the Gentile does not prohibit for them. If you are saying that he is like a partner, he should forbid. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: If the people of the alley deposited the eruv in two places, if because the space was not enough, it is permitted, if in order to split the eruv it is forbidden. Rebbi Yose made light of a person who said, this is a large ring in vulgar terms. . Rebbi Yose ben Rebbi Abun recited the benediction of Sabbath nights over it because it was used for a commandment is food it may (or should) be used after sundown, preferably for the bread used for Qiddush , the sanctification of the Sabbath, since already it is dedicated to religious purposes. Babli Šabbat 117b. . 5:9 , Halakhah 5:9 Note 231. If the eruv usually is deposited in one specific house in the courtyard it may be removed to another location if the old inhabitant is no longer there. There, we did state: “One puts an eruv in an old house, for communal peace”. Rebbi Abun said, the Mishnah speaks of a prior dweller.

חָמֵשׁ חֲצֵירוֹת פְּתוּחוֹת זוֹ לָזוֹ וּפְתוּחוֹת לַמָּבוֹי עֵירְבוּ בַחֲצֵירוֹת וְלֹא נִשְׁתַּתְּפוּ בַמָּבוֹי מוּתָּרִין בַּחֲצֵירוֹת וַאֲסוּרִין בַּמָבוֹי וְאִם נִשְׁתַּתְּפוּ בַּמָבוֹי מוּתָּרִין כָּאן וְכָאן. עֵירְבוּ בַחֲצֵירוֹת וְנִשְׁתַּתְּפוּ בַמָּבוֹי שָׁכַח אֶחָד מִבְּּנֵי הֶחָצֵר וְלֹא עֵירֵב מוּתָּרִין כָּאן וְכָאן. מִבְּנֵי הַמָּבוֹי וְלֹא נִשְׁתַּתֵּף מוּתָּרִין בַּחֲצֵירוֹת וַאֲסוּרִין בַּמָּבוֹי שֶׁהַמָּבוֹי לַחֲצֵירוֹת כֶּחָצֵר לַבָּתִּים: פיס׳. חָמֵשׁ חֲצֵירוֹת פְּתוּחוֹת זוֹ לָזוֹ כול'. וַאֲסוּרִין בַּמָּבוֹי שֶׁהַמָּבוֹי לַחֲצֵירוֹת כֶּחָצֵר לַבָּתִּים. מִפְּנִי שֶׁהֵן פְּתוּחוֹת זוֹ לְזוֹ וּפְתוּחוֹת לַמָּבוֹי. אֲבָל אִם הָיוּ פְתוּחוֹת זוֹ לְזוֹ וּאֵינָן פְּתוּחוֹת לַמָּבוֹי אֲפִילוּ עֵירְבוּ אֲסוּרוֹת. אָמַר רִבִּי יָסָא. דְּרִבִּי עֲקִיבָה הִיא. דְּרִבִּי עֲקִיבָה אָמַר. דְּרִיסַת הָרֶגֶל אוֹסֶרֶת. עֵירְבוּ בַחֲצֵירוֹת וְלֹא נִשְׁתַּתְּפוּ בַמָּבוֹי. מַתְנִיתָא דְּרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. עַל יְדֵי עֵירוּב וְעַל יָדֵי שִׁיתּוּף. נָהֲגוּ הַכֹּל כְּרִבִּי מֵאִיר . רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹחָנָן. אַף בִּמְגִילַּת אֶסְתֵּר נָהֲגוּ הַכֹּל כְּרִבִּי מֵאִיר. בָּעֵירוּבִין וּבְתַעֲנִית צִיבּוּר נָהֲגוּ הַכֹּל כְּרִבִּי מֵאִיר . רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן וּבְשֵׁם רִבִּי אֶלְעָזָר. אַף עַל גַּב דְּרִבִּי מֵאִיר אָמַר. יֵשׁ לוֹ בִּיטּוּל רְשׁוּת. מוֹדֶה שֶׁאִם שָׁכַח אֶחָד מֵהֶן וְלֹא עֵירֵב שֶׁהוּא נִסְמַךְ עַל שִׁיתּוּפוֹ. מָאן אִית לֵיהּ עֵל יָדֵי עֵרוּב וְעַל יְדֵי שִׁיתּוּף. לֹא רִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. עַל יְדֵי עֵירוּב וְעַל יְדֵי שִׁיתּוּף. אָמַר לֵיהּ. מַה אַתְּ מַשְׁכַּח עֲלַייהוּ הִילְכוֹת עֵירוּבִין. רִבִּי אָחָא רִבִּי אִילַא. יָיבֹא כְחַד מִינְּהוֹן. דְּחַד מִינְּהוֹן אָמַר. שֶׁמָּא יֵלֵךְ לְחָצֵר שֶׁאֵינָהּ צְרִיכָה שִׁיתּוּף. אֵי זוֹ הִיא חָצֵר שֶׁאֵינָהּ צְרִיכָה שִׁיתּוּף. זוֹ חָצֵר רוֹגֶלֶת. וְהוּא רוֹאֶה אוֹתָן מְעָרְבִין וְלֹא מִשְׁתַּתְּפִין. אַף הוּא סָבוּר לוֹמַר. שֶׁמָּא עֵירוּב מוֹעִיל בְּלֹא שִׁיתּוּף. וְאֵין עֵירוּב מוֹעִיל בְּלֹא שִׁיתּוּף. וְחָרָנָה אָמַר. שֶׁמָּא יֵלֵךְ לְחָצֵר שֶׁכְּבָר שִׁיתֵּף. וְהוּא רוֹאֶה אוֹתָן מְעָרְבִין וְלֹא מִשְׁתַּתְּפִין. אַף הוּא לֹא מְעָרֵב וְלֹא מִשְׁתַּתֵּף. פְּשִׁיטָא מְעָרְבִין בַּחֲצֵירוֹת וּמִשְׁתַּתְּפִין בְּמָבוֹי. מְעָרְבִין בַּחֲצֵירוֹת אִם רָצוּ לְהִשְׁתַּתֵּף בְּמָבוֹי אֵינָן מִשְׁתַּתְּפִין. וְאִם נִשְׁתַּתְּפוּ בְּמָבוֹי אִם רָצוּ לְעָרֵב מְעָרְבִין. וְתַנֵי. מְעָרְבִין וּמִשְׁתַּתְּפִין כְּאַחַת. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. מְעָרְבִין בַּחֲצֵירוֹת אוֹ מִשְׁתַּתְּפִין בְּמָבוֹי. אִם מְעָרְבִין בַּחֲצֵירוֹת מוּתָּרִין בַּחֲצֵירוֹת וַאֲסוּרִין בְּמָבוֹי. וְאִם נִשְׁתַּתְּפוּ בְּמָבוֹי מוּתָּרִין כָּאן וְכָאן. אָמַר לָהֶן. אַף אַתֶּם מְשַׁכְּחִין עָלֵינוּ הִילְכוֹת עֵירוּבִין. שֶׁהַמָּבוֹי לַחֲצֵירוֹת כֶּחָצֵר לַבָּתִּים. כַּמְּה חֲצֵירוֹת יִהְיוּ בְמָבוֹי. רַב וּשְׁמוּאֵל תְּרֵיהוֹן אָמְרִין. אֵין פָּחוּת מִשְּׁתַּיִם. רִבִּי יַעֲקֹב בַּר אָחָא בְּשֵׁם רִבִּי יוֹחָנָן. אֲפִילוּ חָצֵר מִיכָּן וּבָיִת מִיכָּן. בָּיִת מִיכָּן וְחָנוּת מִיכָּן. רַב נַחְמָן בַּר יַעֲקֹב בָּעֵי. מָבוֹי אֵין פָּחוּת מִשְּׁנַיִם חֲצֵירוֹת. חָצֵר אֵין פָּחוּת מִשְּׁנֵי בָתִּים. מָבוֹי שֶׁאָרְכּוֹ וְרָחְבּוֹ שָׁוֶה אֵינוֹ נִיתַּר בְּלֶחִי וְקוֹרָה אֶלְּא בְפַסִּים כְּחָצֵר. שְׁמוּאֵל שָׁאַל לְרַב. כַּמָּה יְהֵא אָרְכּוֹ יוֹתֵר עַל רָחְבּוֹ. וְהוּא אָמַר לֵיהּ. כָּל שֶׁהוּא. הָכֵן דָּרַיָיא דְּאַרְעָא דְיִשְׂרָאֵל מְרַבְּעָן. אָמַר רִבִּי יָסָה. עַד דַּאֲנָא תַמָּן שְׁמָעִית קָל רַב יְהוּדָה שְׁאַל לִשְׁמוּאֵל. הִפְרִישׁ שִׁקְלוֹ וָמֵת. אֲמַר לֵיהּ. יִפְּלוּ לִנְדָבָה. מוֹתָר עֲשִׂירִית הָאֵיפָה שֶׁלּוֹ. רִבִּי יוֹחָנָן אָמַר. יוֹלִיכֵם לְיַם הַמֶּלַח. רִבִּי לָעְזָר אָמַר. יִפְּלוּ לִנְדָבָה. בְעוֹן קוֹמוֹי מָהוּ לְבַטֵּל רְשׁוּת מֵחָצֵר לְחָצֵר. אֲמַר לוֹן. מְבַטְּלִין רְשׁוּת מֵחָצֵר לְחָצֵר. בְּעוֹן קוֹמֵי רִבִּי יָסָא. הֵיךְ מַה דְאַתָּ מַר תַּמָּן בְּכֵלִים שֶׁשָּׁבְתוּ בְּחָצֵר מְטַלְטְלִין אוּתָן בֶּחָצֵר. וְדִכְוָותָהּ. כֵּלִים שֶׁשָּׁבְתוּ בְמָבוֹי מְטַלְטְלִין אוֹתָן בַּמָּבוֹי. וּבְשַׁבָּת שׁוֹאֲלִין לֵהּ. וְלֹא אֲגִיבוֹן. דְּלָא רִבִּי יָסָא אָמַר אֶלָּא כָל מִלָּא וּמִלָּא בְאַתְרָהּ. כַּךְ דַּאֲתוֹן לְעֵירוּבִין אֲמַר לוֹן בְשֵׁם רִבִּי יוֹחָנָן. כֵּלִים שֶׁשָּׁבְתוּ בְמָבוֹי מְטַלְטְלִין אוֹתָן בַּמָּבוֹי. רַב אָמַר. אֵין מְטַלְטְלִין אוֹתָן אֶלָּא בְאַרְבַּע אַמּוֹת. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. רַב כְּדַעְתֵּיהּ וְרִבִּי יוֹחָנָן כְּדַעְתֵּיהּ. רִבִּי יוֹחָנָן דּוּ אָמַר. קוֹרָה מַתֶּרֶת בְלֹא שִׁיתּוּף. הֲוֵוי דוּ אָמַר. מְטַלְטְלִין בְּכָל הַמָּבוֹי. רַב דּוּ אָמַר. אֵין קוֹרָה מַתֶּרֶת בְּלֹא שִׁיתּוּף. הֲוֵי דוּ אָמַר. אֵין מְטַלְטְלִין בּוֹ אֶלָּא בְאַרְבַּע אַמּוֹת. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן. לְאֵי זֶה דָבָר מִשְׁתַּתֵּף בְּכָל הַמָּבוֹי. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. כְּדֵי לַעֲשׂוֹת כָּל הָרְשׁוּיוֹת כְּאַחַת. פְּשִׁיטָא. נִסְמָכִין עַל שִׁיתּוּפֵי הַמָּבוֹי. מָהוּ לִיסָּמֵךְ עַל שִׁיתּוּפֵי חֲצֵירוֹת. רִבִּי יַעֲקֹב בַּר אָחָא וְרִבִּי זְעִירָא תְּרֵיהוֹן. חַד בְּשֵׁם מַר עוּקְבָּן וְחַד בְּשֵׁם רַב נַחְמָן בַּר יְהוּדָה. נִסְמָכִין עַל שִׁיתּוּפֵי חֲצֵירוֹת בְּשַׁבָּת הָרִאשׁוֹנָה מִדּוֹחַק. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם רַב יְהוּדָה. כְּגוֹן אַנְשֵׁי בַּר דְּלָיָה שֶׁאֵינָן מַקְפִּידִין עַל פּרוּטָתָן. רִבִּי בָּא בְּשֵׁם רַב יְהוּדָה. וַאֲפִילוּ לֹא כְגוֹן אַנְשֵׁי בַּר דְּלָיָה שֶׁאֵין מַקְפִּידִין עַל פּרוּטָתָן. תַּנֵּי. מַעֲשֶׂה שֶׁהָיוּ מְסוּבִּין בַּאֲוִיר חָצֵר וְקִדְּשָׁה עֲלֵיהֶן הַשַּׁבָּת. אֲתַא עוֹבְדָא קוֹמֵי שְׁמוּאֵל וְאָמַר. מִכֵּיוָן שֶׁהִתְחִילוּ בְתַבְשִׁיל מִבְּעוֹד יוֹם מוּתָּר. הָדָא אָמְרָה. וַאֲפִילוּ מְסוּבִּין בַּאֲוִיר חָצֵר. הָדָא אָמְרָה. אֲפִילוּ לֹא עֵירְבוּ. הָדָא אָמְרָה. וַאֲפִילוּ לֹא כִיוְינוּ. הָדָא אָמְרָה. שֶׁאֵין שְׁתֵּי רְשׁוּיוֹת מִשְׁתַּמְּשׁוֹת בִּרְשׁוּת אַחַת. הָדָא אָמְרָה. נִסְמָכִין עַל שִׁיתּוּפֵי חֲצֵירוֹת בְּשַׁבָּת הָרִאשׁוֹנָה מִדּוֹחַק. פְּשִׁיטָא. עֵירוּב צָרִיךְ בָּיִת. שִׁיתּוּף מָהוּ שֶׁיְּהֵא צָרִיךְ בָּיִת. (רִבִּי אָחָא בְשֵׁם רַב. נוֹתְנוֹ בֵּין בַּאֲוִיר בֵּין בְּחָצֵר בֵּין בַּאֲוִיר בֵּין בְּמָבוֹי.) מִילְּתֵיהּ דְּרַב אָמְרָה. עֵירוּב צָרִיךְ בָּיִת. מִילְּתֵיהּ דִּשְׁמוּאֵל אָמְרָה. שִׁיתּוּף צָרִיךְ בָּיִת. מַתְנִיתָא דִשְׁמוּאֵל פְלִיגָה עֲלוֹי. שִׁיתּוּף נוֹתְנוֹ בְּבֵית שַׁעַר. רִבִּי בּוּן בַּר חִיָיה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. נוֹתְנוֹ בֵּין בַּאֲוֵיר חָצֵר בֵּין בַּאֲוֵיר מָבוֹי.

MISHNAH: Five courtyards were open to one another and open to an alley. If they made eruvin in the courtyards but did not participate in the alley, they are permitted in the courtyards and forbidden the alley, but if they participated in the alley the are permitted both here and there in the courtyards unnecessary; defects in these eruvin become irrelevant. Participation in the alley is by courtyards, not by individual houses. . If they made eruvin for the courtyards and participated in the alley and one of the dwellers in a courtyard forgot and did not make an eruv all parties are permitted; if he dwelt in the alley and did not participate, they are permitted in the courtyards but forbidden in the alley since the relationship of alley to courtyards is like the one of courtyards to houses of a courtyard obviates the necessity for separate eruvin in multi-family buildings in that courtyard, but eruvin in multi-family buildings in a courtyard do not take the place of an eruv for the courtyard. . HALAKHAH: Paragraph. “If five courtyards were open to one another,” etc. “But forbidden in the alley since the relationship of alley to courtyards is like the one of courtyards to houses of a courtyard obviates the necessity for separate eruvin in multi-family buildings in that courtyard, but eruvin in multi-family buildings in a courtyard do not take the place of an eruv for the courtyard. ”. But if they were open to one another but not open to the alley they would be forbidden even if they made an eruv for itself, those courtyards where others have a right of access remain prohibited as explained in Mishnah 9 . . Rebbi Yasa said, this is Rebbi Aqiba’s, since Rebbi Aqiba said, a right of access prohibits are possible. . “If the courtyards made eruvin but did not participate in the alley.” The Mishnah is Rebbi Meïr’s since Rebbi Meïr said, by an eruv and by participation for courtyards in all cases. . Everybody follows Rebbi Meïr. Rebbi Ze`ira in the name of Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr one follows R. Meïr that eruv for courtyards and participation for alleys must be separate acts, later in the Chapter, 23d l. 47; then Ta ` aniot 67b 4:1 l. 57 (that on a public fast day the priestly blessing is given three times), Megillah 2:1 73b l. 26 (that the scroll has to be read from beginning to end). Babli 72a . These rules are popular usage, not rabbinic decrees. . In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan and in the name of Rebbi Eleazar: Even though Rebbi Meïr says that he may cede rights he agrees that if one of them forgot and did not contribute to the eruv , that he may rely on his participation for courtyards and participation for alleys in all situations, this is only a precautionary measure as explained later in the paragraph; in an emergency, such as a defective or incomplete eruv, he will agree that in principle the participation in the alley permits carrying in the courtyards. . Who holds “by an eruv and by participation,” not Rebbi Meïr? Since Rebbi Meïr said, by an eruv and by participation. and participation because otherwise there would be the danger that people (in the formulation of the Babli 73b , the children) would forget the principles of eruv and participation as explained by RR. Ila and Aḥa. He told him, why do you make us forget the practices of eruvin ? Rebbi Aḥa, Rebbi Ila; it should be like one of them. For one of them said, maybe he comes to a courtyard which does not need participation. Which is a courtyard which does not need participation? That is the customary courtyard is deposited in a courtyard does not have to contribute, so the courtyard where the participation is deposited does not have to contribute by the rule formulated at the end of Mishnah 8 . . He sees them preparing an eruv but not participating. Then he will infer to say that maybe an eruv is valid without participation? But no eruv is valid without participation. And the other one will say, maybe he comes to a courtyard which already participated. He sees them preparing an eruv nor participating” since the Mishnah does not require eruv if there is participation in the alley. but not participating. Then he will neither make an eruv nor participate. It is obvious that “one makes eruv for courtyards and participates in alleys. If one makes eruv for courtyards, if they want to participate in the alley they may not participate must be deposited in a house in the courtyard; participation can be deposited anywhere in the alley. An eruv must be made with a whole loaf of bread; the rules for participation are much more flexible. It is obvious that an eruv cannot simultaneously be used as participation since it cannot be at two places at the same time. On the other hand, participation makes an eruv unnecessary for everybody except R. Meïr. Babli 71b . . But if they participated in an alley, if they want to make it eruv they may do so if it is a valid eruv and deposited in that particular courtyard. .” And it was stated: “One makes eruv and participates simultaneously, the words of Rebbi Meïr. But the Sages say, one makes eruv for courtyards or participates in alleys.” If they made eruv for the courtyards, they are permitted in the courtyards and forbidden in the alley. But if they participated in the alley they are permitted here and there. He told them, also you will cause the rules of eruv to be forgotten among us, for the relationship of alley to courtyards is like the one of courtyards to houses of a courtyard obviates the necessity for separate eruvin in multi-family buildings in that courtyard, but eruvin in multi-family buildings in a courtyard do not take the place of an eruv for the courtyard. . How many courtyards must be in an alley? Rav and Samuel both say no less than two. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Even a courtyard on one side and a house on the other, a house on one side and a store on the other. Rav Naḥman bar Jacob asked: An alley has no less than two courtyards, does a courtyard have no less than two houses? An alley whose length and width are equal is not permitted by lath or beam but by planks like a courtyard. Samuel asked Rav, by how much must their length exceed their width? He told him, anything. The dwellers in the Land of Israel make them square. Rebbi Yasa said, when I still was there I heard the voice of Rav Jehudah asking Samuel, if somebody put aside his šeqel and died? He told him, it should be used for voluntary gifts 1:6 that “a promise to Heaven is like delivery to an individual.” Therefore if money was dedicated for the yearly Temple tax and the person died before it was delivered to the tax collectors, it can neither be given as tax nor revert to profane status. It is stated here that it should be given to the Temple for its special fund with which animals are bought for elevation offerings at times when no other offerings are on the altar. The Temple tax itself may be used only for obligatory offerings. . The excess of his tenth of an epha, . 6:13 ). If the High Priest designated money for his offering at a specified day and not all of it is used, the situation is similar to that of the Temple tax of a deceased person. Rebbi Joḥanan said, he should bring it to the Dead Sea; Rebbi Eleazar said, it should be used for voluntary gifts. They asked before him: May one cede rights from courtyard to courtyard together with the outer yard, or two houses on both sides of a collapsed building where one cannot make an eruv for the space between the houses since eruvin are instituted only for courtyards ( Rashi ad 66b ). The answer given here is in the Babli attributed to R. Joḥanan. ? He told them, one may cede rights from courtyard to courtyard. Chapter 19, Notes 36–43 . They asked before Rebbi Yasa: Since you say about implements which were resting anywhere in the courtyard, one may move them in the entire courtyard, similarly concerning implements which were resting anywhere in a dead-end street, may one move them in the entire dead-end street? They asked him in Šabbat and he did not answer since Rebbi Yasa said, each matter only at its place. When they came to Eruvin he told them in the name of Rebbi Joḥanan: one may move implements which were resting anywhere in a dead-end street in the entire dead-end street. Rav said, one may move them only four cubits. Rebbi Yose ben Rebbi Abun said, Rav is consistent and Rebbi Johanan is consistent. Since Rebbi Joḥanan says that a beam permits without participation, it is he who says that one may move in the entire dead-end street. Since Rav said that a beam does not permit without participation, it is he who says that one may move it only within four cubits. In Rebbi Joḥanan’s opinion, why does one participate in the entire dead-end street? Rebbi Yose ben Rebbi Abun said, to make all domains as one. It is obvious that one may rely on participation in alleys 5:14) reads the statement as referring to intentional participation for the alley. However, the example given in the next paragraph indicates that any partnership, even if not intended as formal participation, may be counted as one for the rules of the Sabbath. . May one rely on participation in courtyards? Both Rebbi Jacob bar Aḥa and Rebbi Ze`ira, one in the name of Mar Uqban, the other in the name of Rav Naḥman bar Jehudah 5:14 : One may rely on participation in courtyards in an emergency on the first Sabbath. Rebbi Yose ben Rebbi Abun in the name of Rav Jehudah: For example those of Bar Delaiah who do not insist on their small change. Rebbi Abba in the name of Rav Jehudah: Even not like those of Bar Delaiah who do not insist on their small change. It was stated: It happened that they were assembled for a meal in the open courtyard when the Sabbath turned holy. The case came before Samuel who said, since they started eating the dish when it still was daytime it is permitted for this courtyard. . This implies even assembled for a meal in the open courtyard. This implies, even if they did not make an eruv . This implies, even if they did not intend to, Samuel’s ruling was forced by the fact that if it could not be counted as eruv they could not continue with their festivity. Babli 85b , in Rav’s name 73b. . This implies that two domains may not use one domain. This implies, one may rely on participation in courtyards in an emergency. It is obvious that an eruv needs a house is valid only if deposited in one of the houses of the courtyard for which it is intended, cf. Note 128 . . Should a participation need a house? (Rebbi Aḥa in the name of Rav: One may put it either in the airspace of a courtyard or the airspace of the alley.) The word of Rav implies that an eruv needs a house. The word of Samuel implies that participation needs a house. A baraita of Samuel disagrees with him: Participation may be put into the porter’s lodge recited in Samuel’s academy, explicitly disagreeing with Mishnah 8:4 (quoted by Tosaphot 72a, s. v . בפת). . Rebbi Abun bar Ḥiyya, Rebbi Abbahu in the name of Rebbi Joḥanan: one may put it either in the airspace of a courtyard or the airspace of the alley.

שְׁתֵּי חֲצֵירוֹת זוֹ לִפְנִים מִזּוֹ עֵירְבָה הַפְּנִימִית וְלֹא עֵיִרְבָה הַחִיצוֹנָה הַפְּנִימִית מוּתֶּרֶת וְהַחִיצוֹנָה אֲסוּרָה. הַחִיצוֹנָה וְלֹא הַפְּנִימִית שְׁתֵּיהֶן אֲסוּרוֹת. עֵירְבָה זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ זוֹ מוּתֶּרֶת בִּפְנֵי עַצְמָהּ וְזוֹ מוּתֶּרֶת בִּפְנֵי עַצְמָהּ. רִבִּי עֲקִיבָה אוֹסֵר אֶת הַחִיצוֹנָה שֶׁדְּרִיסַת הָרֶגֶל אוֹסְרַתָּהּ. וַחֲכָמִים אוֹמְרִים אֵין דְּרִיסַת הָרֶגֶל אוֹסֶרֶת: פיס׳. שְׁתֵּי חֲצֵירוֹת זוֹ לִפְנִים מִזּוֹ כול׳. אָמַר רִבִּי יוֹסֵה. דְּרִבִּי עֲקִיבָה הִיא. דְּרִבִּי עֲקִיבָה אָמַר. דְּרִיסַת הָרֶגֶל אוֹסֶרֶת. אָמַר רִבִּי לָא בְשֵׁם רִבִּי יַנַּאי. דְּרִיסַת הָרֶגֶל אֲסוּרָה וְאוֹסֶרֶת.

MISHNAH: Two courtyards, one inside the other in the inner courtyard has no influence on the outer one. An eruv for the outer one alone is incomplete since the inner courtyard has the same status as a multi-party dwelling opening into the courtyard. . If for the inner one they made an eruv but not the outer one, the inner one is permitted and the outer one forbidden. If the outer one but not the inner one, both are forbidden. If both made separate eruvin , both are permitted separately; Rebbi Aqiba forbids the outer one since the right of access makes it forbidden but the Sages say the right of access does not make it forbidden. HALAKHAH: Paragraph. “Two courtyards, one inside the other,” etc. Rebbi Yose said, this is Rebbi Aqiba’s since Rebbi Aqiba said, the right of access makes it forbidden . Rebbi La said in the name of Rebbi Yannai, forbidden right of access makes it forbidden.

שָׁכַח אֶחָד מִן הַחִיצוֹנָה וְלֹא עֵירֵב הַפְּנִימִית מוּתֶּרֶת וְהַחִיצוֹנָה אֲסוּרָה. מִן הַפְּנִימִית וְלֹא עֵירֵב שְׁתֵּיהֶן אֲסוּרוֹת. נָתְנוּ אֶת עֵירוּבָן לְמָקוֹם אֶחָד שָׁכַח אֶחָד בֵּין מִן הַפְּנִימִית בֵּין מִן הַחִיצוֹנָה וְלֹא עֵירֵב. שְׁתֵּיהֶן אֲסוּרוֹת. וְאִם הָיוּ שֶׁל יְחִידִים אֵינָן צְרִיכִין לְעָרֵב: פיס׳. שָׁכַח אֶחָד מִן הַחִיצוֹנָה כול׳. שָׁכַח אֶחָד מִן הַחִיצוֹנָה וְלֹא עֵירֵב. הַחִיצוֹנָה אֲסוּרָה שֶׁלֹּא עֵירְבָה. וְהַפְּנִימִית אֲסוּרָה שֶׁנָּתְנוּ עֵירוּבָן בְּמָקוֹם אָסוּר. שָׁכַח אֶחָד מִן הַפְּנִימִית וְלֹא עֵירֵב. הַפְּנִימִית אֲסוּרָה שֶׁלֹּא עֵירְבָה. וְהַחִיצוֹנָה אֲסוּרָה שֶׁנָּתְנוּ עֵירוּבָן בְּמָקוֹם אָסוּר. שֶׁדְּרִיסַת הָרֶגֶל אוֹסֶרֶת. שָׁכַח אֶחָד מִן הַחִיצוֹנָה וְלֹא עֵירֵב. נִיחָא הַחִיצוֹנָה אֲסוּרָה שֶׁלֹּא עֵירְבָה. הַפְּנִימִית לָמָּה. מִפְּנֵי שֶׁנָּתְנוּ עֵירוּבָן בְּמָקוֹם אָסוּר. הֲרֵי לֹא נָתְנוּ עֵירוּבָן בְּמָקוֹם אָסוּר. אֶלָּא שֶׁדְּרִיסַת הָרֶגֶל אוֹסֶרֶת. הֲרֵי אֵין כָּאן דְּרִיסַת הָרֶגֶל אוֹסֶרֶת. אָמַר רִבִּי יָסָא. מִכֵּיוָן שֶׁנָּתְנוּ בְּמָקוֹם אֶחָד נַעֲשׂוּ כּוּלָּן רְשׁוּת אַחַת. רַב חוּנָה בְשֵׁם רַב. אֵין תּוֹרַת חָצֵר לַגּוֹי. אֵין תּוֹרַת דַּקָּה לַגּוֹי. אֵין תּוֹרַת חָצֵר לַגּוֹי שֶׁאִם הָיָה שָׁרוּי בָעֶלְיוֹנָה אַתְּ מוֹרִידוֹ לֵסוֹר. אֵין תּוֹרַת דַּקָּה לַגּוֹי שֶׁאִם הָיָה שָׁרוּי בַפְּנִימִית אַתְּ מוֹצִיאוּ לֵסוּר. רִבִּי לָא בְשֵׁם רִבִּי אֶלְעָזָר. יֵשׁ תּוֹרַת חָצֵר לַגּוֹי. שֶׁאִם הָיוּ יִשְׂרָאֵל וְגוֹי דָּרִים בַּפְּנִימִית לְעוֹלָם אֵינוֹ אוסֵר עַד שֶׁיְּהוּ שְׁנֵיהֶן יִשְׂרָאֵל. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. מִי שֶׁיֵּשׁ לוֹ דָקָה לִפְנִים מִבֵּיתוֹ גָּבוֹהַּ עֲשָׂרָה טְפָחִים. בְּיִשְׂרָאֵל אֵינוֹ אוֹסֵר וּבְָגוֹי אוֹסֵר. מִחְלְפַא שִׁיטָּתֵיהּ דְּרִבִּי בָּא. תַּמָּן אָמַר רִבִּי בָּא רַב יְהוּדָה בְשֶם שׁמוּאֵל. כּוֹתֶל שֶׁהִקִּיפוּהוּ סוּלָּמוֹת מִיכָּן וּמִיכָּן מְעָרְבִין שְׁנַיִם וְאִין מְעָרְבִין אֶחָד. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. תַּמָּן עַל יְדֵי סוּלָּמוֹת הֵן נִידּוֹנִין כִּפְתָחִים. בְּרַם הָכָא דֶּרֶךְ הָעֶלְיוּנִים לִירֵד לְמַטָּן. אֵין דֶּרֶךְ הַתַּחְתּוֹנִים לַעֲלוֹת לְמַעֲלָן.

MISHNAH: If one of the outer courtyard forgot and did not make the eruv , the inner one is permitted and the outer one forbidden. If of the inner one, both are forbidden in the outer one if there is none in the inner one. . If they deposited they eruvin at one place. and one of them forgot, whether from the inner or the outer one, both are forbidden but if they belonged to single individuals they do not have to make an eruv . HALAKHAH: Paragraph. “If one of the outer courtyard forgot,” etc. at one and the same place and one dweller forgot to contribute. Then all dwellers are forbidden to carry in the courtyards but for different reasons. Babli 75b . If one of the outer courtyard forgot and did not make the eruv , the outer one is forbidden since they do not have an eruv ; the inner one is forbidden because they put their eruv at a forbidden place. If one of the inner courtyard forgot and did not make the eruv , the inner one is forbidden since they do not have an eruv ; the outer one is forbidden because they put their eruv at a forbidden place, since the right of access makes it forbidden. “If one of the outer courtyard forgot and did not make the eruv ;” one understands that the outer one is forbidden because they have no eruv . Why the inner one? Because they put their eruv at a forbidden place. But if they did not put their eruv at a forbidden place? But because the right of access makes it forbidden. There is no right of access which makes it forbidden is in the inner courtyard and one of the outer ones failed to contribute, there seems to be no reason to forbid the inner one since they can move in their place without any special right of access and the place is correct. R. Yasa points out that since an eruv is invalid if it is not deposited in a house of its own courtyard, the fact that the two eruvin are deposited together is enough to make the two domains one and if one is forbidden so is the other. ! Rebbi Yasa said, because they put it at one place they all were made one domain. Rav Ḥuna in the name of Rav: There is no rule of enclosure for a Gentile; there is no rule of stone partitions for a Gentile. There is no rule of enclosure for a Gentile; for if he dwelt on an upper floor you take him down to forbid. There is no rule of stone partitions for a Gentile for if he dwelt in the inner [courtyard] you would take him out to forbid. Rebbi La in the name of Rebbi Eleazar: There is a rule of enclosure for a Gentile, for if an Israel and a Gentile were dwelling in the inner [courtyard] he never forbids unless there be two Israel. Rebbi Abba in the name of Rav Jehudah: He who has a stone partition inside his house ten hand-breadths high, if an Israel he does not forbid, if a Gentile he forbids. The argument of Rebbi Abba seems inverted. There Rebbi Abba said, Rav Jehudah in the name of Samuel: If a wall was surrounded by ladders on both sides one makes two eruvin but not one eruv misread וְאִין as וְאֵין; although one has to assume that the same error was made in Chapter 7 (24b line 70) and the text as in the ms. is quoted by R. Ḥananel ad 75a.. According to the text as it stands the two statements of R. Abba reinforce one another. If two courtyards which are connected by ladders, of difficult access, must have separate eruvin , then a Jew who barricades himself so that his access to the courtyard is difficult, should not be counted as dwelling there. But in the corrected reading the statements seem to contradict one another; the dwellers in the courtyard should not be able to disregard the one who barricaded himself in his house. . Rebbi Yose ben Rebbi Abun said, there because of the ladders they have the status of doors, but here from the upper floors one is used to descend, from the lower one is not used to ascend.