Eruvin

TO REMOVE [THE STRIPS]1 TO ANY [DISTANCE]2 PROVIDED ONE INCREASES THE STRIPS.3 R. JUDAH SAID: [THE ENCLOSURE MAY BE ONLY] AS LARGE AS4 TWO BETH SE'AH,5 BUT THEY6 SAID TO HIM: [THE LIMIT OF] TWO BETH SE'AH WAS PRESCRIBED FOR A GARDEN OR A KARPAF7 ONLY,8 BUT IF [THE ENCLOSURE] WAS A CATTLEPEN,9 A FOLD,10 A BACKYARD OR A COURTYARD11 IT MAY BE [AS BIG AS] FIVE OR TEN BETH KOR.5 AND12 [FOR THIS REASON] IT IS PERMITTED TO REMOVE [THE STRIPS FROM THE WELL TO] ANY DISTANCE PROVIDED ONE INCREASES THE NUMBER OF THE STRIPS.13 GEMARA. Must one assume that our Mishnah is not in agreement [with a ruling of] Hanania; for it was taught: Strips of wood may be put up round a cistern14 and ropes15 around a caravan,16 but Hanania ruled: Ropes [may be put up] round a cistern but not strips of wood?17 — It may be said [to agree] even [with the ruling of] Hanania for a cistern and a well belong to two different categories.18 There are [others] who read: Since it was not stated19 Hanania ruled: ‘Ropes must be put up round a cistern and strips of board [may be put up] round a well’, it may be inferred that [according] to the view] of Hanania both in the case of a cistern and in that of20 a well, only ropes are permitted but not strips of wood; must one then assume that our Mishnah21 is not in agreement [with the ruling of] Hanania? — It may be said [to agree] even [with the ruling of] Hanania, for he22 only replied to that23 of which the first Tanna had spoken.24 Must it be assumed that our Mishnah is at variance with [a ruling of] R. Akiba; for we learned: ‘Strips of wood may be provided25 for a public well, a public cistern as well as26 for a private well, but for a private cistern a screen ten handbreadths high must be provided; so R. Akiba’,27 whereas here it was stated [that such strips of wood may be provided] for WELLS. [Does it not then follow:] only28 for WELLS but not for cisterns?29 — It may be said [to be in agreement] even with R. Akiba, for it only taught of a well of living water because [the law in its case is] definite, there being no difference whether it was public or private, but it did not teach concerning a cistern containing collected [water] since [the law in its case] is not definite. 30 Need it be suggested that our Mishnah is at variance with a ruling of R. Judah b. Baba; for we learned, ‘R. Judah b. Baba ruled: Strips of wood may be set up round a public well only’,27 whereas here it was stated [that such strips may be set up] for WELLS, implying31 that there is no difference whether they were public or private? — It may be said to agree even with R. Judah b. Baba, for by WELLS were meant [public] wells in general.32 What is the meaning of deyomadin?33 R. Jeremiah b. Eleazar replied: Deyo ‘amudin.34 (Mnemonic:35 Two, under a ban, praise, dove, house, two,36 was cursed, by a relationship three.) We learned elsewhere: R. Judah ruled: All wild figs37 are exempt [from the restrictions of demai]38 excepting those of deyufra.39 What [is the meaning of] ‘deyufra’? — Ulla replied: A tree that bears fruit twice a year.40 R. Jeremiah b. Eleazar said: The first man41 had two full faces, for it is said in Scripture: Thou hast shaped me42 behind and before.43 It is written: And the Lord God builded the side44 etc.45 Rab and Samuel [differ on the meaning of ‘side’]. One explains: A full face46 and the other explains: A tail.46 According to him who explained: ‘a full face’, it was quite proper for Scripture to state: Thou hast shaped me behind and before;47 but according to him who explained: ‘A tail’, what [could be the meaning of] Thou hast shaped me behind and before?47 — As R. Ammi explained, for R. Ammi said: [Adam was] behind [last] in the work of the creation48 and before [the others] for retribution. One may well concede that he was ‘behind in the work of the creation’, since he was not created before the Sabbath eve;49 what means, however, ‘Before [the others] for retribution’? Shall I say [it refers] to the curse,50 surely, [it could be objected] was not the serpent cursed first,51 Eve afterwards52 and Adam last?50 — But [it refers] to the flood; for it is written in Scripture: And He blotted out every living substance which was upon the face of the ground, both man and cattle etc.53 According to him who explained: ‘a full face’ it is easy to see why And He formed [wa-yizer]54 was written in Scripture55 with two yods;56 according to him, however, who explained: ‘A tail’ what [could be the significance of] ‘And he formed’?57 — [It may be explained] in agreement with R. Simeon b. Pazzi, for R. Simeon b. Pazzi said,58 ‘Woe to me on account of my evil inclination;59 woe to me on account of my creator’,60 According to him who explained: ‘A full face’ it was quite correct for Scripture61 to write: Male and female created He them;62 but according to him who explained: ‘A tail’, what [could be the interpretation of] ‘Male and female created He them’?- [The text was required] for [an explanation] like that of R. Abbahu. For R. Abbahu pointed out an incongruity: It is written in Scripture: Male and female created He them.62 Previously it is written: In the image of God created He him;63 [and he explained:] At first it was the intention that two64 should be created but ultimately only one was created.65 According to him who explained: ‘A full face’, the expression of ‘And closed up the place with flesh instead thereof’,66 is quite intelligible; but according to him who explained: ‘A tail’, what [could be the meaning of] ‘And closed up the place with flesh instead thereof’? — R. Zebid (or as some say: R. Nahman b. Isaac) replied: The text refers only67 to the place of the cut. According to him who explained: ‘A tail’ it was quite proper for Scripture to write: And He builded,68 but according to him who explained: ‘A full face’, what [could be the significance of] ‘And He builded’?69 — In agreement with that which has been stated by R. Simeon b. Menassia. For R. Simeon b. Menassia made the following exposition: ‘And the Lord God builded the side’70 teaches that the Holy One, blessed be He, plaited Eve's hair71 and then brought her to Adam,72 for in the sea-towns a plait73 is called ‘building’.74 Another interpretation of ‘And the Lord God builded’:70 R. Hisda stated [or, as others say, it was taught in a Baraitha]: This75 teaches that the Holy One, blessed be He, built Eve in the shape76 to R. Judah. V. Gemara. respective spots on which it is set up. consequence, the nature of a human habitation. the latter, obviously differ from the ruling of Hanania which does not allow them for the former? completely used or dried up, and for an empty pit, an enclosure of strips of wood with gaps between them is invalid. two faces. or annoyance of the other. have been part of a complete body that formed Adam's back.