Eruvin

Said Abaye:1 How2 did you explain our Mishnah? That it refers to danger from idolaters? Read them the final clause, R. SIMEON RULED: HE SHALL PASS THEM TO HIS FELLOW AND HIS FELLOW SHALL PASS THEM TO HIS FELLOW, would not this cause much greater publicity?3 A clause is wanting in our Mishnah, the proper reading being as follows: This applies to danger from idolaters but in the case of danger from highwaymen he carries them in small stages each of less than four cubits. R. SIMEON RULED: HE SHALL PASS THEM TO HIS FELLOW etc. On what principle do they4 differ? — One Master5 holds that it is preferable to carry them in stages of less than four cubits, for if you should say that he should pass them to his fellow and his fellow to his fellow, the desecration of the sabbath would be given undue publicity; while the other Master6 holds that it is preferable to pass them to one's fellow, for should you say that he shall carry them in stages of less than four cubits it might sometimes happen that he would be absent-minded and would in consequence carry them four cubits in a public domain. THE SAME PROCEDURE IS TO BE FOLLOWED IN THE CASE OF A SON OF HIS. How does his child come to be7 there? — The school of Manasseh taught: This is a case where his mother bore him in the field. And what is intended by the expression. EVEN THOUGH THEY ARE AS MANY AS A HUNDRED? — That, though the movement from hand to hand is rather a hardship to him, this procedure is nevertheless to be preferred. 8 R. Judah RULED: A MAN MAY PASS A JAR. But does not R. Judah agree with what we learned: Cattle and objects may move only as far as the feet of their owner?9 — Resh Lakish citing levi the elder replied: Here we are dealing with a case where he10 emptied the contents from one jar11 into another,12 R. Judah following his view, expressed elsewhere,13 that water14 is deemed to have no substance,15 for we learned:16 R. Judah exempts17 water18 because it has no substance.15 Then19 what could be the meaning20 of THIS21 MUST NOT MOVE? — That22 which is within THIS MUST NOT BE MOVED FURTHER THAN THE FEET OF ITS OWNER. Might it not be suggested that R. Judah was heard to hold his view23 only where it22 was absorbed in dough;24 was he, however, heard to hold the same view where25 it had an independent existence? Surely.26 if where water is mixed with the contents of a pot27 R. Judah rules that it does not lose its existence, would it lose it where25 it had an independent existence? For was it not taught:28 R. Judah ruled: Water and salt lose their identity in dough but not in a pot27 on account of its broth?29 — Rather, explained Raba, we are here dealing with the case of a jar that had acquired30 a place for the Sabbath and that of water that had not acquired a place.31 so that the identity of the jar32 is lost In the water;33 as we have learnt: If a man carries out34 a living person in a bed he is exempt35 even in respect of the bed,36 since the bed37 is of secondary importance;38 if a man carries out34 in a vessel food-stuffs less than the forbidden quantity he is exempt35 even in respect of the vessel,39 since the vessel40 is only of secondary importance.41 R. Joseph raised an objection: R. Judah ruled: ‘When in a caravan a man, may pass a jar to his fellow and his fellow to his fellow’, which implies, does it not, that only when in a caravan42 is this permitted but not otherwise?43 — The fact rather is, explained R. Joseph, that what44 we learned in our Mishnah referred also to a caravan. Abaye explained:45 When in a caravan the device46 is permitted even when both the jar and the water had acquired a place for the Sabbath, but when one is not in a caravan the device46 is allowed only where the jar alone had acquired a place for the Sabbath but not the water. R. Ashi explained:45 Here we are dealing with a jar and water both of which were ownerless,47 And whose [view is expressed in what] THEY SAID TO HIM? — That of R. Johanan b. Nuri who holds that ownerless objects acquire their place for the Sabbath .48 And what49 could be the meaning of THIS MUST NOT BE MOVED FURTHER THAN THE FEET OF ITS OWNER?- they must not be moved further than vessels that have an owner.50 MISHNAH. IF A MAN WAS READING IN A SCROLL51 ON A THRESHOLD AND THE SCROLL ROLLED OUT OF HIS HAND,52 HE MAY ROLL IT BACK TO HIMSELF.53 IF HE WAS READING IT ON THE TOP OF A ROOF AND THE SCROLL ROLLED OUT OF HIS HAND,52 HE MAY, BEFORE IT REACHED TEN HANDBREADTHS FROM THE GROUND, ROLL IT BACK TO HIMSELF.54 BUT AFTER IT HAD REACHED THE TEN HANDBREADTHS55 HE MUST TURN IT OVER WITH ITS WRITING DOWNWARDS.56 R. JUDAH RULED: EVEN IF IT WAS REMOVED FROM THE GROUND BY NO MORE THAN A THREAD'S57 THICKNESS HE MAY ROLL IT BACK TO HIMSELF. R. SIMEON RULED: EVEN IF IT TOUCHED THE ACTUAL GROUND HE MAY ROLL IT BACK TO HIMSELF, SINCE NO PROHIBITION THAT IS DUE TO SHEBUTH58 RETAINS ITS FORCE59 IN THE PRESENCE OF THE HOLY WRITINGS.60 GEMARA. What kind of THRESHOLD is one to imagine? If it be suggested that the threshold was a private domain,61 and that in front of it was a public domain,62 and that no preventive measure63 was enacted against the possibility that the entire scroll might fall down64 and that one might then carry it in,65 owner may move. far as his own Sabbath limits. incurred for carrying out the bed. and the former is only of secondary importance, the former's identity is completely lost in that of the latter and may, therefore, be carried to the same limits. Sabbath limits. domain. its ends was still in the reader's hands. Pentateuchally this is permitted but as a preventive measure against the possibility of carrying back the scroll where it was wholly in the public domain, a Rabbinical prohibition was imposed.