Eruvin — Daf 79b

ותבן שבעה ומשהו דכל פחות משלשה כלבוד דמי

בשלמא לאביי היינו דקתני מעשרה אלא לרב הונא בריה דרב יהושע מאי מעשרה

מתורת עשרה:

שניהן אסורין: שמע מינה דיורין הבאין בשבת אסורין

דלמא דאימעט מאתמול:

כיצד הוא עושה נועל את ביתו ומבטל רשותו: תרתי הכי קאמר או נועל את ביתו או מבטל את רשותו

ואיבעית אימא לעולם תרתי כיון דדש ביה אתי לטלטולי:

הוא אסור וחבירו מותר: פשיטא לא צריכא דהדר אידך ובטיל ליה לחבריה והא קמ"ל דאין מבטלין וחוזרין ומבטלין:

וכן אתה אומר בגוב של תבן שבין שני תחומי שבת: פשיטא לא צריכא לרע"ק דאמר תחומין דאורייתא מהו דתימא ליגזור דלמא אתי לאיחלופי קמ"ל:

מתני׳ כיצד משתתפין במבוי מניח את החבית ואומר הרי זו לכל בני מבוי ומזכה להן על ידי בנו ובתו הגדולים וע"י עבדו ושפחתו העברים וע"י אשתו

אבל אינו מזכה לא ע"י בנו ובתו הקטנים ולא ע"י עבדו ושפחתו הכנענים מפני שידן כידו:

גמ׳ אמר רב יהודה חבית של שיתופי מבואות צריך להגביה מן הקרקע טפח

אמר רבא הני תרתי מילי סבי דפומבדיתא אמרינהו חדא הא אידך המקדש אם טעם מלא לוגמיו יצא ואם לאו לא יצא

אמר רב חביבא הא נמי סבי דפומבדיתא אמרינהו דאמר רב יהודה אמר שמואל עושין מדורה לחיה בשבת

סבור מינה לחיה אין לחולה לא בימות הגשמים אין בימות החמה לא

איתמר אמר רב חייא בר אבין אמר שמואל הקיז דם ונצטנן עושין לו מדורה בשבת ואפילו בתקופת תמוז

אמר אמימר הא נמי סבי דפומבדיתא אמרינהו דאיתמר איזו היא אשירה סתם

אמר רב כל שמשרתי עו"ג שומרין אותה

but the straw was seven handbreadths and a fraction, since a distance of less than three handbreadths is regarded as labud. According to Abaye one can well understand why the expression ‘than ten’ was used;1 according to R. Huna son of R. Joshua,2 however, what could be the purport of ‘than ten’? — ‘Than the statutory height of ten’.3 ‘Both are forbidden’. Does this4 then imply that tenants who arrived on a Sabbath impose restrictions?5 — No; since it is possible that the reduction 6 occurred on the previous day.7 ‘How is one to proceed? One of the tenants locks his house and renounces his right to his share’. Both [acts]?8 — It is this that was meant: He either locks his house9 or renounces his right to his share. And if you prefer I might say: Both [acts] are in fact necessary10 for, having been in the habit of using it, he might continue to move objects into it.11 ‘He remains under restrictions but his friend is permitted’. Is not this obvious? — This ruling was required only in the case where the other tenant had subsequently12 renounced his share to the former, and it is this that we were informed: That13 a renunciation may not follow a previous renunciation.14 ‘And the same law applies to a pit of straw between two Sabbath limits’. Is not this15 perfectly obvious?16 — The ruling was required only according to the view of R. Akiba who holds that the ordinance of Sabbath limits is Pentateuchal.17 Since it might have been presumed that a preventive measure should be enacted18 against the possibility of exchange,19 hence we were informed that no such preventive measure was deemed necessary. MISHNAH. HOW IS SHITTUF20 IN AN ALLEY EFFECTED? ONE [OF THE RESIDENTS] PLACES THERE A JAR21 AND22 DECLARES, ‘THIS BELONGS23 TO ALL THE RESIDENTS OF THE ALLEY’. AND HE CONFERS POSSESSION UPON THEM THROUGH HIS GROWNUP SON OR DAUGHTER, THROUGH HIS HEBREW MANSERVANT OR MAIDSERVANT OR THROUGH HIS WIFE;24 BUT HE MAY NOT CONFER POSSESSION EITHER THROUGH HIS SON OR DAUGHTER, IF THEY ARE MINORS, OR THROUGH HIS CANAANITE BONDMAN OR BONDWOMAN, BECAUSE THEIR HAND IS AS HIS HAND.25 GEMARA. Rab Judah ruled: A jar26 for the shittuf of alleys27 must be raised28 from the ground to the height of a handbreadth.29 Raba observed: These two rulings were given by the elders of Pumbeditha:30 One is the ruling just cited. The other is the following: He who recites the kiddush31 has performed his duty if he tastes a mouthful,32 otherwise he does not. R. Habiba observed: The following ruling also was given by the elders of Pumbeditha.30 For Rab Judah33 stated in the name of Samuel: A fire34 for a woman in childbirth may be made on the Sabbath. From this one might understand that a fire may be made only35 for a woman in childbirth but not for any other sick person, only in the rainy season but not in the summer season. It was, however, stated: R. Hiyya b. Abin citing Samuel ruled: If a person has been bled and felt chilly a fire may be made for him on the Sabbath even during the hottest period of the year.36 Amemar observed, ‘The following ruling also was given by the elders of Pumbeditha, for it was stated: What is an Asherah by implication? Rab said: Any tree that is guarded by heathen priests when the Sabbath begins, they were not then regarded as tenants of the same courtyard. (supra 17a) none of whom would have differed from the ruling of a Baraitha. share in favour of the former. transgressed. contributed on their behalf. the possession of its original owner and the shittuf is consequently invalid. Sabbath, festivals and the New Year over a cup of wine or two loaves of bread.