Eruvin

Behold this [man represents a combination of] an ass-driver and a camel-driver.1 R. Simeon b. Gamaliel and R. Ishmael son of R. Johanan b. Beroka said: If he prepared an ‘erub with his feet on the first day he need not prepare one with his feet for the second day2 and if his ‘erub was eaten on the first day he may go out [in reliance] on it on the second day.3 Rab stated: The halachah is in agreement with the4 four elders who follow the view of R. Eliezer who maintained [that the two days are regarded as] two entities of holiness. And these are the four elders: R. Simeon b. Gamaliel, R. Ishmael son of R. Johanan b. Beroka, R. Eleazar5 son of R. Simeon and R. Jose b. Judah [reported] anonymously6 or, as others say, one of these is R. Eleazar7 while R. Jose b. Judah [reported] anonymously is to be ‘excluded. But were not R. Simeon b. Gamaliel and R. Ishmael son of R. Johanan b. Beroka heard to express the contrary view?8 — Reverse it.9 But if so,10 is not their view identical with that of Rabbi?11 — Read,’And so also ruled R. Simeon b. Gamaliel etc.’12 But why was not Rabbi13 also enumerated?14 — Rabbi only learnt the ruling15 but he himself did not adopt it. [Is it not possible that] the Rabbis16 also only learned it but did not adopt it?17 Rab received the statement18 as a definite tradition. When R. Huna's soul departed to its eternal rest R. Hisda entering [the academy] pointed out a contradiction between two statements of Rab:19 Could Rab have said: ‘The halachah is in agreement with the four elders who follow the view of R. Eliezer who maintained [that the two days are regarded as] two entities of holiness’, seeing that it was actually20 stated: ‘If the Sabbath and a festival day [follow one another in close succession]. Rab ruled that [an egg] that was laid on the first of these days21 is forbidden on the other’?22 — Rabbah replied: [The restriction] there is due to [the prohibition against] preparing [from one day for the other]; for it was taught: And it shall come to pass on the sixth day23 that they shall prepare24 [implies that one may] prepare [on] a weekday for the Sabbath or for a festival but that no preparations may be made [on] a festival or the Sabbath nor nay preparations be made [on] the Sabbath for a festival.25 Said Abaye to him:26 [What,] however, [could be your explanation of] what we learned: HOW IS ONE TO 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? Is he not thereby preparing on a festival day for the Sabbath? — Rabbah replied: Do you imagine that it is at the conclusion of the day27 that an ‘erub acquires Its validity? It is at the beginning of the day28 that its validity is acquired, and on the Sabbath one may well make preparations for the Sabbath itself. Now then,29 why should not people be allowed to prepare an ‘erub with a ‘lagin’?30 — Because It Is necessary [that an erub should consist of] a meal that is suitable [for consumption] while it is yet day,31 which is not the case there.’32 [What], however, [is your explanation of] what we learned: R. ELIEZER RULED: IF A FESTIVAL DAY IMMEDIATELY PRECEDES OR FOLLOWS THE SABBATH A MAN MAY PREPARE TWO ‘ERUBS?’33 Is it not necessary [that the ‘erub should consist of] a meal suitable [for consumption] while it is yet day,31 which is not the case here?34 — Do you think that one ‘erub was laid at the termination of two thousand cubits in one direction35 and [the other was laid] at the termination of two thousand cubits in the opposite direction?36 No; one ‘erub was laid at the termination of one thousand cubits in one direction and [the other also was similarly laid at] the termination of one thousand cubits in the opposite direction.37 [What,] however, [could be said in explanation of] that which 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? Is he not38 preparing on a festival day for the Sabbath?39 — The other replied: Do you think that he must go [to the required spot] and pronounce some formula? In fact he only goes there and sits down in silence. In agreement with whose view?40 Is it in agreement only with that of R. Johanan b. Nuri who holds that objects of hefker41 acquire42 the spot on which they rested?43 — It may be said to be in agreement even with the view of the Rabbis, for they differ from R. Johanan b. Nuri only in respect of a person asleep, who cannot possibly pronounce the formula, but where a person is awake and could, if he wished, pronounce it he is deemed to have pronounced it even though he has not actually done so. Said Rabbah b. R. Hanin to Abaye: If the Master44 had heard that45 it was taught: ‘A man shall not walk [on the Sabbath] to the end of his field to ascertain what it required. 46 Similarly holiness or two entities. In the former case the ‘erub for the first day is also effective for the second one and the man is consequently forbidden to walk the two thousand cubits from the town in the opposite direction of the ‘erub though he would be allowed four thousand cubits from the town in the direction of the ‘erub (which is his ‘abode’ for the day and from which point he is entitled to walk two thousand cubits in all directions). In the latter case the ‘erub for the first day is not effective for the second, and the man is consequently forbidden on that day to walk more than two thousand cubits from the town in the direction of the ‘erub though (since the town is his abode) he would be permitted to walk the two thousand cubits from the town in the opposite direction of the ‘erub. Owing to the uncertainty both restrictions are imposed and the man may walk only the two thousand cubits between the town and his ‘erub. opinion. Sabbath begins it consisted of tebel. But if an ‘erub does not take effect (cf. previous note) before the Sabbath actually begins the ‘erub in the lagin, since the moment Sabbath begins it is no longer tebel, should be valid. other at an equal distance in the opposite direction. single step in the opposite direction of the town (cf. previous note) in consequence of which he is unable, while it is yet day, to gain access to his second ‘erub. access to the ‘erub he requires. prepared, there is, as has been explained supra, no preparation from the festival for the Sabbath’ in the case of an ‘erub prepared with one's feet, however, since the man cannot exactly determine the moment at which the Sabbath begins, he would obviously pronounce the formula, whereby he acquires the spot as his abode, while it is yet day and thus he would be guilty of preparing on a festival for the Sabbath. some work which is forbidden on that day’.