Eruvin — Daf 39a

לא יטייל אדם על פתח מדינה כדי שיכנס למרחץ מיד הדר ביה

ולא היא שמע ליה ולא הדר ביה התם מוכחא מילתא הכא לאו מוכחא מילתא היא

אי צורבא מרבנן הוא אמרי' שמעתא משכתיה ואי עם הארץ הוא אמרי' חמרא אירכס ליה

גופא אמר רב יהודה עירב ברגליו ביום ראשון מערב ברגליו בשני עירב בפת ביום ראשון מערב בפת ביום שני

עירב בפת בראשון מערב ברגליו בשני עירב ברגליו בראשון אין מערב בפת בשני שאין מערבין בתחלה בפת

עירב בפת ביום ראשון מערב בפת ביום שני אמר שמואל ובאותה הפת אמר רב אשי דיקא נמי מתני' דקתני כיצד הוא עושה מוליכו בראשון ומחשיך עליו ונוטלו ובא לו בשני מחשיך עליו ואוכלו ובא לו

ורבנן דילמא התם עצה טובה קמ"ל:

מתני׳ ר' יהודה אומר ראש השנה שהיה ירא שמא תתעבר מערב אדם שני עירובין ואומר עירובי בראשון למזרח ובשני למערב בראשון למערב ובשני למזרח עירובי בראשון ובשני כבני עירי עירובי בשני ובראשון כבני עירי ולא הודו לו חכמים

ועוד אמר ר' יהודה מתנה אדם על הכלכלה ביו"ט ראשון ואוכלה בשני

וכן ביצה שנולדה בראשון תאכל בשני ולא הודו לו חכמים

ר' דוסא בן הרכינס אומר העובר לפני התיבה ביו"ט של ר"ה אומר החליצנו ה' אלהינו את יום ראש החדש הזה אם היום אם למחר ולמחר הוא אומר אם היום אם אמש ולא הודו לו חכמים:

גמ׳ מאן לא הודו לו אמר רב ר' יוסי היא דתניא מודים חכמים לר"א בר"ה שהיה ירא שמא תתעבר מערב אדם שני עירובין ואומר עירובי בראשון למזרח ובשני למערב בראשון למערב ובשני למזרח עירובי בראשון ובשני כבני עירי עירובי בשני ובראשון כבני עירי ר' יוסי אוסר

אמר להן ר' יוסי אי אתם מודים שאם באו עדים מן המנחה ולמעלה שנוהגין אותו היום קדש ולמחר קדש

no man shall1 walk about2 the gate of a province in order that he might enter a bath house3 as soon [as the holy day terminates],’ he would have changed his view.4 This however is not correct. He did in fact hear of this ruling but did not change his view, since there5 the motive is obvious6 while here it is not at all obvious. For if the person is a scholar people would assume that he might have been absorbed7 in his studies,8 and if he is an ‘am ha-arez,9 it would be said that he might have lost his ass.10 [To turn to] the main text: Rab Judah ruled: If a man prepared an ‘erub for the first day with his feet he must also prepare it for the second day with his feet and if he prepared the ‘erub for the first day with bread he must also prepare it for the second day with bread; if he prepared his ‘erub for the first day with bread [and it was lost] he may prepare it for the second day with his feet, but if he prepared it for the first day with his feet he may not prepare it for the second day with bread because It is not allowed [on a festival day] to prepare for the first time an ‘erub [for the Sabbath] with bread.11 ‘If he prepared the ‘erub for the first day with bread he must also prepare it for the second day with bread’. Samuel explained: But only with the same bread. R. Ashi remarked: Logical deduction from our Mishnah also [leads to the same conclusion].12 For it was stated: HOW DOES HE ACT? HE ARRANGES [FOR THE ‘ERUB] TO BE CARRIED [TO THE REQUIRED SPOT] ON THE FIRST DAY [BY A DEPUTY] WHO, HAVING REMAINED THERE WITH IT UNTIL, DUSK, TAKES IT UP AND GOES AWAY. ON THE SECOND [DAY THE ‘ERUB IS AGAIN CARRIED THERE AND] KEPT UNTIL DUSK WHEN [THE DEPUTY] EATS IT AND GOES AWAY. And the Rabbis?13 — There14 we might merely have been given a piece of good advice.15 MISHNAH. R JUDAH RULED: [IF ON THE EVE OF THE] NEW YEAR A MAN16 FEARS THAT [THE PRECEDING MONTH OF ELUL.] MIGHT BE INTERCALATED,17 HE18 MAY PREPARE TWO ‘ERUBS19 AND MAKE THIS DECLARATION:20 ‘MY ‘ERUB21 FOR THE FIRST [DAY SHALL BE] TO THE EAST AND THE ONE FOR THE SECOND DAY TO THE WEST’; ‘THE ONE FOR THE FIRST DAY TO THE WEST AND THE ONE FOR THE SECOND DAY TO THE EAST’; ‘MY ‘ERUB [SHALL BE EFFECTIVE] FOR THE FIRST DAY, AND FOR THE SECOND [I SHALL RETAIN THE SAME RIGHTS] AS THE PEOPle OF MY TOWN’ OR ‘MY ‘ERUB [SHALL BE EFFECTIVE] FOR THE SECOND DAY, AND) FOR THE FIRST [I SHALL RETAIN THE SAME RIGHTS] AS THE PEOPLE OF MY TOWN. THE SAGES, HOWEVER, DID NOT AGREE WITH HIM.21 R. JUDAH FURTHER RULED: A MAN MAY CONDITIONALLY22 [SET ASIDE TERUMAH]23 FOR A BASKET [OF PRODUCE] ON THE FIRST FESTIVAL DAY [OF NEW YEAR] AND MAY THEN EAT IT ON THE SECOND DAY, AND SO ALSO IF AN EGG WAS LAID ON THE FIRST [FESTIVAL] DAY IT MAY BE EATEN ON THE SECOND; BUT THE SAGES DID NOT AGREE WITH HIM.24 R. DOSA B. HARKINAS RULED: THE PERSON WHO ACTS AS CONGREGATIONAL READER25 ON [THE FIRST DAY OF] THE FESTIVAL OF THE NEW YEAR SAYS: ‘FORTIFY US, O LORD OUR GOD, ON THIS FIRST DAY OF THE MONTH, WHETHER IT BE TODAY OR TOMORROW’; AND ON THE FOLLOWING DAY HE SAYS: ‘[FORTIFY US ETC.] WHETHER IT BE TODAY OR YESTERDAY’. THE SAGES, HOWEVER, DID NOT AGREE WITH HIM.26 GEMARA. Who [is it that] DID NOT AGREE WITH HIM? Rab replied: It is R. Jose; for it was taught: The Sages agree with R. Eliezer27 that if on [the eve of] the New Year28 a man fears that [the preceding month of Elul] might be intercalated,29 he may prepare two ‘erubs and make this declaration: ‘My ‘erub for the first [day shall be] to the east and the one on the second day to the west’, ‘The one for the first day to the west and the one for the second day to the east’, ‘My ‘erub [shall be effective] for the first day, and for the second [I shall retain the same rights] as the people of my town’, or ‘My ‘erub [shall be effective] for the second day, and for the first [I shall retain the same rights] as the people of my town’; but R. Jose forbids this.30 Said R. Jose to them:31 Do you not agree that, if witnesses32 came after the [offering of the] minhah33 both that day and the day following are observed34 as holy [days]?35 some forbidden act. Similarly in the case of ‘erub, if the utterance of the formula would constitute an infringement of the law of preparation the silent occupation of the required spot for the same purpose would equally constitute an infringement. the former case, to carry’ out some work in the field or, in the latter case, to enter a bath house as soon as the day ended. even on a holy day. for the Sabbath would be infringed. bread that would have to be named as ‘erub on the festival day. festival for the Sabbath. How could they maintain their views against the deduction from our Mishnah? which day was fixed as the New Year. The day beginning [he new year, is well as the respective days beginning the months of the year, was determined and announced in Jerusalem after the authorities heard, and were satisfied with the necessary evidence on the time the new moon appeared in the respective month. the twenty-ninth of Elul was announced as New Year's day, but if they were late, that day’ was added to Elul and the New Year festival was announced for both that day (the thirtieth of Elul) and the day following it (the first of Tishri), though in fact the latter only was the holy day. supra 38a). both days are holy beyond doubt. other is definitely not holy. The two day's are kept as a festival for the sole reason that it is impossible to ascertain which of the two is actually the first day of the year. rule from the sixth and half hours after sunrise (the day being divided into twelve hours). account of doubt as to which of these days was declared to be the first day of the New Year but also on account of the possibility that both were actually kept in Jerusalem as holy days.