Eruvin

GEMARA. Rab Judah laid down in the name of Samuel: If a man spent the Sabbath in a deserted1 town,2 he may, according to the Rabbis, walk through the whole of it3 and two thousand cubits beyond it.4 If, however, he deposited his ‘erub in a deserted town5 he is allowed no more than a distance of two thousand cubits from the place of his ‘erub.6 R. Eleazar laid down: Whether a man spent the Sabbath in a town or deposited in it his ‘erub he is permitted7 to walk through the whole of it and two thousand cubits beyond. An objection was raised: SAID R. AKIBA TO THEM, DO YOU NOT AGREE WITH ME THAT IF A MAN DEPOSITED HIS ‘ERUB IN A CAVE HE MAY WALK NO FURTHER THAN TWO THOUSAND CUBITS FROM THE PLACE OF HIS ‘ERUB? THEY REPLIED: WHEN IS THIS THE CASE? ONLY WHEN NO PEOPLE DWELL THEREIN from which it is obvious, is it not, that where NO PEOPLE DWELL THEREIN they agree with him?8 — By the expression.9 NO PEOPLE DWELL THEREIN a place was meant that was unsuitable for dwelling.10 Come and hear: If a man spent the Sabbath in a town, even though it was as big as Antioch, [or if he spent the Sabbath] in a cave, though it was like the cave of Zedekiah the king of Judah.11 he may walk through the whole of it and two thousand cubits beyond. Now12 the town mentioned must be one that is in a condition similar to that of the ‘cave’, so that as the cave is one that is deserted13 so must the town also be one that is deserted and yet14 it was stated that only if a man spent the Sabbath in it is the law15 applicable16 but not where he only deposited his ‘erub in it. Now whose view could this17 represent? If it be suggested: It is that of R. Akiba, the difficulty would arise: What was the point in speaking of a deserted town when the same ruling applies also to one that is inhabited.18 Consequently19 it must be said to represent the view of the Rabbis.20 Now is not the reason for the ruling21 that the man spent the Sabbath in it,22 but if he had only deposited his ‘erub in it this ruling 21 would not have applied?23 — Do not say that the ‘town’ mentioned must be one that is in a condition similar to that of the ‘cave’ but rather, the ‘cave must be one that is in a condition similar to that of the town; so that as the town is inhabited the cave also must be one that is inhabited; and this ruling24 is that of R. Akiba who laid down: HE25 IS ALLOWED TO WALK NO FURTHER THAN TWO THOUSAND CUBITS FROM THE PLACE OF HIS ‘ERUB, while in the case of one who had spent the Sabbath within the town he26 agrees with the Rabbis.27 But was it not stated: ‘Like the cave of Zedekiah’?28 — Like the cave of Zedekiah [in one respect] but unlike the cave of Zedekiah [in another]. ‘Like the cave of Zedekiah’ in respect of its huge size,29 ‘but unlike the cave of Zedekiah’ for whereas the latter30 was deserted, the one referred to was31 inhabited. Mar Judah once came across the people of Mabrakta who were depositing their ‘erubs at the Be Agobar Synagogue.32 ‘Penetrate’33 he said to them, ‘further into its interior,34 that you may be allowed to walk a greater distance’.35 ‘Contentious man’, said Raba36 to him, ‘in respect of the laws of ‘erub no one takes any notice of the ruling of R. Akiba’.37 MISHNAH. IF A MAN LIVES IN A COURTYARD WITH A HEATHEN OR WITH ONE WHO DOES NOT ACKNOWLEDGE THE PRINCIPLE OF ERUB,38 EITHER OF THEM39 CAUSES HIM TO BE RESTRICTED IN THE USE OF THE COURTYARD.40 R.41 ELIEZER B. JACOB RULED: NEITHER42 CAN RESTRICT HIM43 UNLESS THERE ARE44 TWO ISRAELITES45 WHO46 IMPOSE RESTRICTIONS UPON EACH OTHER.47 R. GAMALIEL48 RELATED: A SADDUCEE ONCE LIVED WITH US IN THE SAME ALLEY IN JERUSALEM AND FATHER TOLD US:49 ‘HASTEN AND CARRY OUT50 ALL NECESSARY ARTICLES INTO THE ALLEY51 BEFORE HE CARRIES OUT HIS52 AND THEREBY IMPOSES RESTRICTIONS UPON YOU’.53 R. JUDAH RELATED, [THE INSTRUCTION54 WAS GIVEN] IN A DIFFERENT FORM:55 HASTEN AND ATTEND56 TO YOUR REQUIREMENTS IN THE ALLEY57 BEFORE HE CARRIES OUT HIS ARTICLES AND THEREBY IMPOSES RESTRICTIONS UPON YOU’.58 the ruling that follows. inhabited town and a deserted one. Only in the former case is the entire area of the town regarded as no bigger than four cubits. R. Akiba, however, (cf. supra n. 9) differs from their view and regards even an inhabited town as they do a deserted one. rights whether an ‘erub was put in an inhabited or in a deserted place? Jericho. royal cave (cf. Rashi s.v. ihtu a.l.). whole of its area in addition to the two thousand cubits beyond it. area. ‘erub deposited in it. two thousand cubits. not apply. and a deserted one? Rabbis, who allowed two thousand cubits in addition to the whole area with the walls surrounding the place of the ‘erub, put their ‘erub anywhere within the building. [On the Abe Gobar synagogue, v. Ta'an., Sonc. ed., p. 6a. It was in the neighbourhood of Mahuza.] ALLOWED TO WALK NO FURTHER THAN TWO THOUSAND CUBITS FROM THE PLACE and not from the walls surrounding the place, OF HIS ‘ERUB. vice versa unless he has, before the commencement of the Sabbath, rented from his neighbour, for the duration of the Sabbath, the right the latter has in their common courtyard. duly rented from him, restrict their use of the common courtyard. He cannot, however, impose any restrictions upon an Israelite if the latter and he are the only tenants. The reason is explained in the Gemara infra. rented, but as a heretic Israelite who may renounce his right by a mere declaration, no renting of it being necessary. Since the Sadducee in question had received no rent it was within his power to withdraw his concession at any moment provided the other tenants had not acquired possession of the alley by carrying their articles into it. Hence the instruction to HASTEN the acquisition BEFORE the Sadducee had time to change his mind. withdraw his concession at any time even after the other tenants had, by the performance of some act, acquired possession of his share. As he might change his mind at any moment the other tenants (cf. prev. n.) had to carry out all they needed prior to the commencement of the Sabbath.