Eruvin — Daf 27a

מפני שיכול לחוץ ולילך ולאכול:

גמ׳ א"ר יוחנן אין למידין מן הכללות ואפילו במקום שנאמר בו חוץ

מדקאמר אפי' במקום שנאמר בו חוץ מכלל דלאו הכא קאי היכא קאי

התם קאי כל מצות עשה שהזמן גרמא אנשים חייבין ונשים פטורות ושלא הזמן גרמא אחד נשים ואחד אנשים חייבין

וכללא הוא דכל מצות עשה שהזמן גרמא נשים פטורות הרי מצה שמחה והקהל דמצות עשה שהזמן גרמא הוא ונשים חייבות

וכל מצות עשה שלא הזמן גרמא נשים חייבות הרי תלמוד תורה פריה ורביה ופדיון הבן דמצות עשה שלא הזמן גרמא ונשים פטורות אלא אמר רבי יוחנן אין למידין מן הכללות ואפילו במקום שנאמר בו חוץ

אמר אביי ואיתימא רבי ירמיה אף אנן נמי תנינא עוד כלל אחר אמרו כל שנישא על גבי הזב טמא וכל שהזב נישא עליו טהור חוץ מן הראוי למשכב ומושב והאדם ותו ליכא והא איכא מרכב

האי מרכב היכי דמי אי דיתיב עליה היינו מושב אנן הכי קאמרינן הא איכא גבא דאוכפא דתניא האוכף טמא מושב והתפוס טמא מרכב אלא שמע מינה אין למידין מן הכללות ואפילו במקום שנאמר בו חוץ

אמר רבינא ואיתימא רב נחמן אף אנן נמי תנינא בכל מערבין ומשתתפין חוץ מן המים והמלח ותו ליכא והא איכא כמיהין ופטריות אלא שמע מינה אין למידין מן הכללות ואפי' במקום שנאמר בו חוץ:

הכל ניקח בכסף מעשר כו': ר' אליעזר ור' יוסי בר חנינא חד מתני אעירוב וחד מתני אמעשר

חד מתני אעירוב ל"ש אלא מים בפני עצמו ומלח בפני עצמו דאין מערבין אבל במים ומלח מערבין

וחד מתני אמעשר לא שנו אלא מים בפני עצמו ומלח בפני עצמו דאין ניקחין אבל מים ומלח ניקחין בכסף מעשר

מאן דמתני אמעשר כ"ש אעירוב ומאן דמתני אעירוב אבל אמעשר לא מ"ט פירא בעינן

כי אתא רבי יצחק מתני אמעשר מיתיבי העיד ר' יהודה בן גדיש לפני ר"א של בית אבא היו לוקחין ציר בכסף מעשר אמר לו שמא לא שמעת אלא כשקרבי דגים מעורבין בהן ואפילו רבי יהודה בן גדיש לא קאמר אלא בציר דשומנא דפירא היא אבל מים ומלח לא

אמר רב יוסף

BECAUSE HE CAN PUT UP A SCREEN1 AND THUS ENTER [THE AREA] AND EAT [HIS ‘ERUB]. GEMARA. R. Johanan ruled: No inference may be drawn from general rulings, even where an exception was actually specified.2 Since he3 uses the expression, ‘even where an exception was actually specified’ it follows that he did not refer to our Mishnah;4 now what did he refer to?5 — He referred to the following:6 All positive precepts [the observance Of] which is dependent on the time [of the day Or the year] are incumbent upon men only, and women are free, but those which are not dependent on the time [of the day or of the year] are incumbent upon both men and women.7 Now is it a general rule that all precepts the observance of which depends on a certain time are not incumbent upon women? Behold [the precepts of] unleavened bread,8 rejoicing [on the festival]9 and Assembly10 each of which is a positive precept [the observance of] which is dependent on a certain specified time and are nevertheless incumbent upon women! Furthermore, are women liable to perform every positive precept the performance of which is not dependent on a specified time? Are there not in fact [the precepts of] the study of the Torah,11 propagation of the race12 and redemption of the son13 each of which is a positive precept the observance of which is not dependent on any specified time and women are nevertheless exempt [from their observance]? The fact, however, is, explained It. Johanan, that no inference may be drawn from general rulings, even where an exception was actually specified. Abaye (or, as some say: R. Jeremiah) remarked: We also learned a Mishnah to the same effect: They, furthermore, land down another general rule [viz.,] all that is borne above a zab14 is levitically unclean,15 but all on which a zab is borne is clean except that which is suitable for lying, or sitting upon,16 and a human being.17 Now, is there no [other exception]? Is there not in fact [that which is suitable for] riding upon? (What is one to understand by that which is ‘suitable for riding upon’? If [it is that on] which [the zab] sat, then [it may be retorted] is it not exactly in the same category as a seat?18 — It is this that we mean: Is there not the upper part of a saddle19 concerning which it was taught A saddle20 is levitically Unclean as a seat and its handle21 is unclean as a riding means?). Consequently22 it may be deduced23 that no inference may be drawn from general rulings even where an exception has been actually specified. Rabina (or, as some say: R. Nahman) remarked: We also learned to the same effect: WITH ALL [KINDS OF FOOD] MAY ‘ERUB OR SHITTUF BE EFFECTED EXCEPT WATER AND SALT. Now is there no [other exception]? Is there not in fact that of morels and truffles?24 Consequently it may be deduced ‘ that no inference may be drawn from general rulings, even where an exception was actually specified. SO ALSO MAY ALL [KINDS OF FOODSTUFFS] BE PURCHASED WITH MONEY OF THE SECOND TITHE etc. R. Elieser25 and R. Jose b. Hanina [differ].26 One applied [the following limitation]27 to ‘erub and the other applied it to the [second] tithe. ‘One applied [the following limitation] to ‘erub’ [thus: The ruling that] no ‘erub may be prepared [from water and salt] was taught only in respect of water by itself or salt by itself; but from water and salt [that were mingled together,] an ‘erub may well be prepared.28 ‘And the other applied it to the [second] tithe’, [thus: The ruling that] no [water or salt] may be purchased [with money of the second tithe] was taught only in respect of water by itself or salt by itself; but water and salt [that were mingled together] may well be purchased with money of the [second] tithe.’ He who applied [the limitation]29 to tithe [applies it] with more reason to ‘erub.30 He, however, who applied it to ‘erub does not apply it31 to tithe. What is the reason? — Because32 [a kind of] produce is required.33 When R. Isaac came34 he applied the limitation29 to tithe. An objection was raised: It. Judah b. Gadish35 testified before R. Eliezer, ‘My father's household used to buy brine with money of the [second] tithe’, when the other asked him, ‘Is it not possible that you heard this in that case only where it was mixed up with entrails of fish?’36 And, furthermore, did not even R. Judah b. Gadish himself maintain his view in the case of brine only, since it [contains some] fat of produce37 but not [in that of pure] water and salt?38 — It. Joseph replied: first night of the Passover (v. Ex. XII, 18). During the remaining days of the festival one is forbidden to eat leavened bread but is under no obligation to eat unleavened bread. One might well live on meat or fruit. feast of Tabernacles in the Sabbatical year, ‘that they may hear, and that they may learn and fear the Lord your God’ etc. (ibid). Cf. Sot. 41a. and, since salt water is permitted in the case of the former, there can be no question that it is permitted in that on the latter. V. Tosaf. s.v. itn a.l. with money of the second tithe. An objection against Rt. Isaac and one of the Rabbis who expressed a similar view supra.