Yerushalmi Eruvin 1:10 ירושלמי עירובין א׳:י׳

MISHNAH: One surrounds with sticks, on condition that between one stick and the next there be less than three hand-breadths²³Instead of using horizontal ropes one may use vertical sticks following the same rules.. They spoke about a caravan, the words of Rebbi Jehudah²⁴He accepts the imitation of a fence by either horizontal or vertical components only for a caravan camping in an uninhabitated area; whereas the majority accepts the rules as universally valid., but the Sages say that the Sages mentioned a caravan only as an example. Any partition which is not woof and warp is no partition, the words of Rebbi Yose ben Rebbi Jehudah; but the Sages say, one of these two²⁵R. Yose ben R. Jehudah disagrees with his father and rejects any fence not showing material in two directions perpendicular to one another.. Of four matters they freed a military camp²⁶In wartime.: One may bring wood from anywhere²⁷They can collect fire wood from anywhere and it is not considered robbery., and they are not liable for washing their hands²⁸Before eating profane food (with bread)., and from demay²⁹Provisions delivered to the army by not strictly observant persons may be eaten by strictly observant soldiers without setting heave of the Tithe apart, since it is only a suspicion, not a fact, that tithes were not taken from the provisions; cf. Introduction to Tractate Demay., and from making an eruv³⁰In a camp in a karmelit situation one may carry freely once the boundary fence was established without going through an eruv ceremony as explained in Chapter 3..

HALAKHAH: “One surrounds with sticks, on condition,” etc. One surrounds with sticks for a caravan, the words of Rebbi Jehudah. This implies that an individual needs woof and warp²⁵R. Yose ben R. Jehudah disagrees with his father and rejects any fence not showing material in two directions perpendicular to one another.. So Rebbi Jehudah differentiates between an individual and a caravan; do the rabbis not differentiate between an individual and a caravan²⁸⁵In Mishnah 10 the majority permits walls of sticks also for individuals; do they never differentiate between rules for individuals and for groups?? Let us hear from the following:²⁸⁶Tosephta 2:3. “If a caravan rested on a hill ten [hand-breadths] high, or in a depression ten [hand-breadths] deep²⁸⁷Since these places are naturally separated from their surroundings, they do not need to be fenced in to become separate domains for the Sabbath., or in a garden fenced in by a stone wall, one carries in it even if it is a kor²⁸⁸Kor is a measure of dry volume, of 30 se’ah. What it really should have said is “bet kor”, the area which can be sown with a kor of seed grain. Based on the standard definition of a bet se’ah as 2500 square cubits, a bet kor is 75’000 square cubits. or two kor, (one carries in it up to two bet se’ah)²⁸⁹The clause in parentheses is not in the Tosephta. Since it contradicts the statements preceding and following it should be deleted. One may conjecture that the sentence originally was a marginal gloss by a reader who did not understand the thrust of the argument, which then was copied into the text.
Two bet seah is the maximal area allowed for carrying on the Sabbath in a corral which is not used for human dwelling. But the camping caravan is temporary home to the travelers, therefore its domain is used for human dwelling., on condition that they do not leave an area of two bet se’ah unoccupied.” Rebbi Aḥa in the name of Rebbi Ḥinena: even with camel saddles, even with tubs. The word of Rav Huna implies, only by humans. For Rebbi Abba said in the name of Rav Ḥuna, to one or two one gives two bet se’ah, to three one gives six bet se’ah, from there on by proportion²⁹⁰The statement of the Tosephta is qualified (cf. Babli 16b). As noted in the next paragraph, groups of 3 or more people are defined as caravans. A caravan of n travelers can spend the Sabbath in a camp measuring 2n bet se’ah (in fact, it can be 2(n+1)-ε since an additional (2-ε) bet se’ah is authorized in the Tosephta.).

A caravan is no less than three people²⁹¹In the language of the Babli 16b three people travelling together automatically form a caravan.. The Gentile does not complement a caravan²⁹²Since he is not obligated to keep the Sabbath he cannot be a mitigating influence.. Does an underage person complement a caravan²⁹³He is not obligated now but his parents are obligated to teach him the laws of the Sabbath. The question is not resolved.? ²⁹⁴This is copied word by word in Chapter 6, discussion of Mishnah 4. The first case refers to the situation here. If two people were in an uninhabited area at the start of the Sabbath and enclosed an area of two bet se’ah, if on the Sabbath a Gentile came and enlarged that area they could not carry in the enlarged area since it already was forbidden to them at the start of the Sabbath (a matter of controversy in the Babli, 17a). The next case belongs to Chapter 6. People in adjacent courtyards made separate eruvim. If on the Sabbath a Gentile opened a passage between the two domains, they continue using their courtyards since the legal status cannot be changed on the Sabbath even though if the passage had existed before the Sabbath they would not have been able to have separate eruvim. In these situations the Gentile is mentioned not because he is not obligated but because he is able to do work forbidden to Jews on the Sabbath. How is this? If there were two and they established one eruv, and a Gentile came and added; the Sabbath already had started in prohibition. If there were three but they established two eruvim and a Gentile came and opened; the Sabbath already had started in permission. ²⁹⁵“Ox head” or “top of the line” means “vertex of a triangle” (Kilaim 1:9 Note 202, 2:7 Note 101). The configuration envisaged seems to be that of three triangular domains sharing a common vertex. By the rules of Kilaim, fields sown with different crops but sharing only a vertex do not need any real or symbolic separation. The question is raised whether the same holds true for the rules of the Sabbath. Since the question is not answered, the details of the configuration are not discussed. Rebbi Redifa said that Rebbi Nisa asked, may they have three ox heads so that each of them may enter the two se’ah of another?

Rebbi Aḥa in the name of Rav Ḥasdai: Rebbi Yose ben Rebbi Jehudah follows the argument of his father and disagrees with his father. The argument of his father, about an individual more than two bet se’ah²⁹⁶In Mishnah 10 they agree that an individual only may fence in an area appropriate for a caravan only by a fence with both vertical and horizontal material.. And disagrees with his father, about a caravan less than two bet se’ah²⁹⁷R. Jehudah only says that the one-directional fence is authorized only for a caravan, which gets several bet se’ah. It is asserted here that for smaller domains R. Jehudah authorizes one-directional fences for individuals while it is clear from the Mishnah that his son never admits them. Babli 17a Did we not hear that Rebbi Jehudah said, an individual for more than two bet se’ah needs woof and warp²⁹⁸In Mishnah 10.? Let us hear from the following, that Rebbi Aḥa the Tanna, Rebbi Ḥanin, Rebbi Yose in the name of Rav Sheshet: Just as they differ here so they are differing about kilaim. And in Kilaim not even if it is a bet rova²⁹⁹The rovaˋ is a quarter qab, a qab being a sixth of a se’ah. If they disagree for kilaim it follows that R. Jehudah must permit one-directional fences for small domains.?

How many form a camp? Rebbi Ḥananiah said, one hundred. Gideon came with the hundred men who were with him to the border of the camp³⁰⁰Jud. 7:19.. Rebbi Abuna asked, if it had said, “the camp of a hundred men who were with him” it would be acceptable³⁰¹Since the camp was the enemy’s the quote does not prove anything.. Rebbi Joḥanan said, ten: David’s servants came and spoke to Nabal³⁰²1S. 25:9. It had been stated in v. 5 that they were ten., etc. What means and they rested³⁰²1S. 25:9. It had been stated in v. 5 that they were ten.? Rebbi Justus bar Shune said, they made a camp. Rebbi Jehudah ben Pazi said, ten: Until the camp was large like God’s camp³⁰³1Chr. 12:22.. How many are “God’s camp”? Ten³⁰⁴The source of this statement is unknown. Rashba col. 124, who quotes this statement, does not comment on it.. It was stated in the name of Rebbi Jehudah: 12’000 who are marching off as camp of Israel in a war of choice are permitted to rob moist wood but are forbidden to rob dry wood. Those who march out in a war of obligation are permitted to rob both dry and moist wood³⁰⁵Details of the statement in Mishnah 10. The Babli disagrees about the kind of wood, 17a, Tosephta 2:6.
The source of the number 12’000 is unknown. In Midrash Shemuel (ed. Buber 23(9)) the quote is “12’000 like the camp of Midyan.” This cannot be correct since the escapees from Gideon’s attack were about 15’000 (Jud. 8:10). Our text is confirmed by R. Ḥananel (ad 17a).. Rebbi Daniel the son of Rav Qatina in the name of Rav Ḥuna: If they were made into bundles it is forbidden. So far if it was not close to a forest; even if it was close to a forest. So far if it was not close to a spring; even if it was close to a spring. ³⁰⁶This refers to the statement in Mishnah 10 that in a camp one is not liable for demay. It is specified that food delivered to the camp is not liable even in a town but food acquired in town remains liable even if taken out to camp. If they brought it with them to a town, they already are freed from liability. What they took out with them from a town already is liable for demay. Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah said in the name of Rebbi Jehudah ben Pazi: Demay was put in order or not in order³⁰⁷Cf. Šabbat 2, Note 238..

“And from making an eruv”. Rav Ḥiyya bar Ashi said, this refers to eruv of courtyards³⁰In a camp in a karmelit situation one may carry freely once the boundary fence was established without going through an eruv ceremony as explained in Chapter 3.. But eruv of ranges is a matter of biblical law³⁰⁸Babli 17b. It is agreed that Ex. 16:29 implies that leaving one’s place on the Sabbath, even if one does not carry anything, is prohibited. It is only the definition of “one’s place” which is a matter of rabbinic interpretation.. Are there courtyards in a camp? To disassemble³⁰⁹It is unclear what this means. Meïri (79b), Rashba (col. 125) and Ritba (28a) read “to permit”. tents in a camp, as it was stated: “³¹⁰Tosephta 2:5–6, partially quoted in Babli 17a. In the Tosephta (ed. Liebermann p. 93) 3 out of 4 sources read: Tents in a camp do not need an eruv, tents of a caravan need an eruv. While the Medieval authors agree in substance with the majority of the Tosephta mss., the explicit quotes of Meïri and Rashba (loc. cit. Note 309) confirm the Yerushalmi text; only Ritba reads the Tosephta text in the Yerushalmi.
Maimonides in Hilkhot Eruvin 1:3 follows the Yerushalmi text but in Hilkhot Melakhim 6:13 he only requires that the camp be enclosed by a fence 10 hand-breadths high without eruv following the Babli. There is no reason to emend the text. Tents in a camp need an eruv, tents of a caravan do not need an eruv. “Jehudah ben Tema says, also they may camp anywhere and at the place where they are killed they are buried, lest you say that they should be treated like war³¹¹Greek πόλεμος, ὁ. This must refer to Gentile fallen soldiers. dead.” There are Tannaim who state that it is forbidden to remove them; there are Tannaim who state that it is permitted to remove them. He who said that it is permitted to remove them, if they are together³¹²A mass grave. In Masekhet Semaḥot 14:4: “In times of war there is no permanence to graves”; it is implied that they always may be re-buried in a Jewish cemetary.; he who said that it is forbidden to remove them, if they are dispersed. Just as they are exempt from four matters when they are marching out, so they are exempt from four matters when they are returning. Rebbi Yose ben Rebbi Abun understood this from the following³¹³Jud. 7:3.: Anybody who is fearful and anxious should return and sneak away from Mount Gilead. Why did they have to return sneaking? Because of the enemies³¹⁴Since there always is danger, there is no reason to abrogate the exemption.. Rebbi Yose ben Rebbi Abun in the name of Rav: Just as they are exempt from four matters when they are marching out, so they are exempt from four matters when they are returning.