Eruvin

must climb up1 or climb down.2 But this is not [so]? Did not R. Isaac3 in the name of Rab Judah who had it from, Samuel actually state: Strips [of wood] around wells were permitted only where a well is one of spring water;4 now if [strips of wood were permitted] for cattle only, what difference is there whether [the water was] springing or collected? — It is required that the water should be fit for human consumption. [To turn to] the main text.5 Strips [of wood] around wells were permitted for cattle only, but a human being must climb up or climb down. If, however, they [the wells] were wide6 they are permitted for a human being also. No man may fill [a bucket with] water to hold it before his cattle, but one may fill [a bucket with water] and pour [it into a trough] before cattle which drink of their own accord. R. Anan demurred: If so,7 what was the use of strips [of wood] around wells? — ‘What was the use’ [you ask, surely] to [enable people to] draw water from the wells!8 — This rather [is the question:] Of what use is it that the head and the greater part of the body of the cow [is within the enclosure]? Abaye replied: Here we are dealing with a manger that stood in a public domain, that was ten handbreadths high and four handbreadths wide, and one of whose sides projected into [an area] between strips [of wood] etc.9 R. Jeremiah b. Abba laid down, in the name of Rab: [The law of] isolated huts10 is not [applicable] to Babylon nor [that of] strips [of wood] around wells to [any country]11 outside the Land of Israel. ‘[The law of] isolated huts is not [applicable] to Babylon’ because there the bursting of dams is common;12 ‘nor [that of] strips of wood around wells to [any country] outside the Land of Israel’ because there colleges are rare.13 The reverse, however, is applicable.14 Others say that R. Jeremiah b. Abba laid this down in the name of Rab: [The laws of] isolated huts and strips [of wood] around wells are not [applicable] either to Babylon or to other countries outside the Land of Israel. [The law of] isolated huts [is inapplicable] to Babylon because the bursting of dams is of frequent occurrence. In other countries outside the Land of Israel also it is not [applicable] because there thieves15 are common. [The law of] strips [of wood] around wells is not [applicable] to Babylon because it has water in abundance.16 In [other countries] outside the Land of Israel also it is not [applicable] because there colleges are rare. 13 Said R. Hisda to Mari son of R. Huna the son of R. Jeremiah b. Abba: People say that you walk on the Sabbath from Barnish to Daniel's Synagogue17 which is [a distance of] three parasangs; what do you rely upon?18 On the isolated huts? But did not the father of your father lay down in the name of Rab [that the law of] isolated huts is not [applicable] to Babylon? — The other, thereupon, went out [with him and] showed him certain [ruined] settlements that were contained within the radius of seventy cubits and a fraction19 [from the town]. R. Hisda stated: Mari b. Mar made the following exposition: It is written,20 I have seen an end to every purpose; but Thy commandment is exceeding broad.21 This statement22 was made by David but he did not explain it;23 Job made a similar statement24 and did not explain it;23 Ezekiel also made a similar statement24 and did not explain it,23 [and the exact magnitude remained unknown] until Zechariah the son of Iddo came and explained it. ‘It was made by David but he did not explain it’ for it is written in Scripture: I have seen an end to every purpose; but Thy commandment is exceeding broad.21 ‘Job made a similar statement and did not explain it,’ for it is written in Scripture: The measure thereof is longer than the earth, and broader than the sea .25 ‘Ezekiel also made a similar statement and did not explain it’, for it is written in Scripture: And he spread it26 before me, and it was written within and without; and there was written therein lamentations, and meditation of joy27 and woe;28 ‘lamentation’ refers to the retribution of the just in this world, for so29 it is said: This is the lamentation wherewith they shall lament;30 ‘and meditation of joy’ refers to the reward of the righteous in the hereafter for so it is said: With the joy31 of solemn sound upon the harp;32 ‘and woe’33 refers to the retribution of the wicked in the hereafter for so it is said: Calamity34 shall come upon calamity;35 ‘until Zechariah the son of Iddo came and explained it,’ for it is written: And he said unto me: ‘What seest thou?’ And I answered: ‘I see a folded36 roll; the length thereof is twenty cubits, and the breadth thereof ten cubits’,37 and, when you unfolded it, [its extent] is twenty by twenty [cubits], and since it is written: ‘It was written within and without’,38 what will be [its size] when you split it?39 Forty by twenty cubits.40 But, as it is written: Who hath measured the waters in the hollow of his hand, and meted out heaven with the span41 etc., it follows42 that the entire universe is [equal to] a three thousand and two hundredths part of the Torah. 43 R. Hisda further stated: Mari b. Mar made this exposition: What [is the significance] of the Scriptural text: And behold two baskets of figs set before the temple of the Lord;44 one basket had very good figs, like the figs up of the strips of wood. two thirds cubits from a town they are regarded as its suburbs and the Sabbath limit of two thousand cubits begins from the end of the last hut (cf. infra 55b). private domain in respect of enclosures around wells is entirely due to considerations of the needs of festival pilgrims and other wayfarers who are similarly engaged in the performance of pious acts, it could not be extended in the interests of ordinary travellers. around wells to Babylon. number of scattered wells or cisterns. mentioned are regarded as an extension of the town (cf. infra 55b). entire universe is only one span sq.