Eruvin

IN A TIME OF DANGER,1 HOWEVER, HE SHALL COVER THEM AND PROCEED ON HIS WAY. R. SIMEON RULED: HE SHALL. PASS THEM TO HIS FELLOW AND HIS FELLOW SHALL PASS THEM TO HIS FELLOW, AND SO ON,2 UNTIL THE OUTERMOST COURTYARD3 IS REACHED. THE SAME PROCEDURE IS TO BE FOLLOWED IN THE CASE OF A CHILD OF HIS.4 HE PASSES HIM TO HIS FELLOW AND HIS FELLOW PASSES HIM TO HIS FELLOW, AND SO ON,5 EVEN THOUGH THEY ARE AS MANY AS A HUNDRED MEN. R. JUDAH RULED: A MAN MAY PASS A JAR TO HIS FELLOW AND HIS FELLOW MAY PASS IT TO HIS FELLOW EVEN BEYOND THE SABBATH LIMIT.5 THEY,6 HOWEVER, SAID TO HIM: THIS MUST NOT BE MOVED FURTHER THAN THE FEET OF ITS OWNER.7 GEMARA. Only ONE PAIR AT A TIME,8 but not more. Must it then be assumed that we learned here an anonymous Mishnah that is not in agreement with R. Meir? For if it were to be maintained that it was in agreement with R. Meir [the objection would arise:] Did he not rule that a man may9 put on all the clothes that he can put on and he may wrap himself in all things that he can wrap round himself? For we learned: And thither10 he may carry out all the utensils he is in the habit of using, and he may put on all the clothes that he is able to put on and he may wrap himself in all things that he can wrap round himself.’ But whence the proof that that11 anonymous Mishnah represents the view of R. Meir? — Since in connection therewith it was stated: ‘He may put on clothes and carry them out, and there10 undress himself, and then he may again put on clothes and carry them out and undress himself, and so on, even all day long; so R. Meir’. Raba replied: It12 may be said to be in agreement even with R. Meir, for there13 the Rabbis have allowed a procedure14 similar to one's habit of dressing on a weekday and here15 also they have allowed a procedure similar to one's way of wearing tefillin on a weekday. There,13 where on a weekday a man can wear as many clothes as he desires the Rabbis have permitted him to do so also16 for the purpose of saving; but here,15 where even on a weekday a man may wear only one pair but no more he was for the purpose of saving also permitted one pair only but no more. R. GAMALIEL RULED: TWO PAIRS AT A TIME. What is the view he upholds: If he holds that Sabbath is a time for wearing tefillin,17 a man should be permitted18 only one pair but no more; and if he holds that Sabbath is not a time for tefillin, but that for the purpose of saving them the Rabbis have permitted him to wear them in the manner of a raiment why19 should he not be permitted to wear even more than one pair? — The fact is that he holds that Sabbath is not a time for the wearing of tefillin, but when the Rabbis have permitted to wear them20 in the manner of a raiment for the purpose of saving they limited that to the spot21 prescribed for the position of the tefillin.22 If so,23 should not one pair only24 be allowed but not more?25 — R. Samuel son of R. Isaac replied: There is room enough on the head for laying two tefillin. This is a satisfactory explanation as regards those of the head; what explanations however, can be given in respect of those of the hand?26 — The same as that which R. Huna gave, for R. Huna explained: Sometimes a man comes from the field with his bundle on his head when27 he removes them from his head28 and binds them on his arm.29 It might still be contended, that R. Huna only intended that they should not be treated with disrespect;28 did he, however, say that it30 was the proper [manner of wearing them] so.31 — The explanation rather is this:32 As R. Samuel son of R. Isaac stated: ‘There is room enough on the head for laying two tefillin’ so we may here also submit: There is room enough on the hand for laying two tefillin. It was taught at the school of Manasseh: Upon thy hand,33 refers to the biceps muscle: between thine eyes,33 refers to the vertex. Where is this? — At the school of R. Jannai it was stated: on the place where a child's brain pulsates.34 Must it be assumed that they35 differ on the principle of R. Samuel son of R. Isaac, the first Tanna disagreeing with the view36 of R. Samuel son of R. Isaac37 while R. Gamaliel38 upholds it? No, all may hold the view of R. Samuel son of R. Isaac, but the point at issue between them39 is whether the Sabbath is a time for tefillin, the first Tanna maintaining that Sabbath is a time for tefillin40 while R. Gamaliel maintains that Sabbath is no time for tefillin.41 And if you prefer I might reply that all agree that the Sabbath is a time for tefillin,42 but here the point at issue between them39 is whether the performance of commandments requires intention, the first Tanna holding that in order to discharge the duty of a commandment, intention is not43 necessary44 while R. Gamaliel holds that intention is45 necessary.46 worn on that day as on a weekday. Sabbath for the purposes of saving. be worn. ruling that as ornaments two pairs at a time may also be worn. pair at a time. For, should he wear more than one pair, whatever his intention, he would be transgressing the prohibition against adding to the commandments (v. infra n. 13). against ‘adding to the commandments’ (cf supra n. 10).