Yerushalmi Eruvin 3:1 ירושלמי עירובין ג׳:א׳

MISHNAH: With anything one may make an eruv or participate except with water or salt¹An עֵרוּב חֲצֵרוֹתwhich allows carrying in and to a multi-family courtyard is made by depositing food from all inhabitants of the courtyard in one of the houses belonging to it. An עֵרוּב תְּחוּמִים is made by a single person who wants to move his Sabbath domain in a certain direction by depositing food for a meal near the border of his regular Sabbath domain before the start of the Sabbath with the intention that the place of this food be the center of his Sabbath rest, which gives him 2’000 cubits in every direction from his new place. שִׁיתּוּף מְבוֹאוֹת makes a dead-end alley (duly marked by beam or lath) a common Sabbath domain of its dwellers by deposition of food common to inhabitants of the alley in one of the houses belonging to it. The rules for eruv of courtyards and participation of alleys are identical.. Anything may be bought with money of [Second] Tithe²Second Tithe is the property of the farmer and should be eaten in purity in Jerusalem. The tithe may be redeemed for money and the money spent on food at the place of the Temple (Deut. 24:16). Edibles without calories are not considered food. except water and salt. One who vows not to eat food is permitted water and salt. One may make an eruv for a nazir with wine and for an Israel with heave³Even though the nazir is forbidden wine and the non-Cohen heave, wine is food appropriate for people who may consume it.. Symmachos says, also with profane food for a Cohen in a bet happeras⁴A place where a source of impurity is known but its location is unknown. The Cohen may not enter by rabbinic decree but he could be carried there in a wooden box which shields against the impurity of the dead. The food may not be heave since heave in a bet happeras is at least rabbinically impure and must be burned; it is no longer food.. Rebbi Jehudah says among the graves since he could be shielded and eat.

HALAKHAH: “With anything one may make an eruv or participate,” etc. Rebbi Aḥa said, this is Rebbi Eliezer’s, as we have stated there³⁰Mishnah 7:10, detailing the rules for eruvin of courtyards, where R. Joshua disagrees and asserts that a single loaf of bread is a valid eruv. It follows that Mishnah 3:1 refers to eruv teḥumim, an eruv of domains. (Note by Rashba)., “with anything one may make an eruv or participate except with water or salt, the words of Rebbi Eliezer.” Rebbi Yose said, it is everybody’s opinion. One makes an eruv for courtyards and participates both for courtyards and for domains³¹This sentence makes no sense as it stands since one makes an eruv both for courtyards and domains and participates for alleys. A possible emendation would be to delete the first mention of “courtyards”; S. Liebermann proposes to read כן for בין “by the same rules one makes eruv or participates for courtyards and domains.”. Our Mishnah is Rebbi Meïr’s, as it was stated: one may make an eruv with anything eaten raw as is; with bread, one does not make an eruv with it³²Obviously a reference “the words of R. Meïr” is missing here. For an eruv teḥumim which represents two meals at a place where there are no cooking facilities, he requires food that can be eaten as is without any additions. He excludes vegetables eaten only with bread.. Garlic and onions, in the opinion of Rebbi Meïr one does not make an eruv with them³³Since they are eaten raw only with bread, or because they cause bad mouth odor, see below., as it was stated: Rebbi Jehudah said, it happened that Rebbi Meïr spent a Sabbath at Ardaksam³⁴In the Babli 29a the place is ערדיסקא. It must have been in lower Galilee not far from Tivˋon.; there came a person who said, I made an eruv with onions and Rebbi Meïr restricted him to his four cubits³⁵Tosephta 6:4. If he came from another place to hear R. Meïr on basis of an invalid eruv, he voluntarily left his Sabbath domain and is restricted to his 4 cubits as explained in Chapter 4.. Even though Rebbi Meïr said, with everything one may make an eruv or participate except with water or salt, on condition that it be something eaten raw as is. Arum and colocasia: in the rabbis’ opinion one does not make an eruv with³⁶Since they are not edible when raw..

We have stated two principles which are not comparable one with the other. “With anything one may make an eruv or participate except with water or salt,” whether it is something eaten raw as is or something which is not eaten raw. “Anything may be bought with money of [Second] Tithe except water and salt,” but only something eaten raw as is³⁷This text makes sense only if one switches the statements: For an eruv (teḥumim) only produce eaten raw is acceptable, for Second Tithe all produce.. “With anything one may make an eruv or participate except with water or salt,” both according to Rebbi Aqiba and Rebbi Ismael. “Anything may be bought with money of [Second] Tithe except water and salt,” according to Rebbi Aqiba. But according to Rebbi Ismael?

³⁸This text also is in Maˋaser Šeni 1:4 (Notes 144–151, ד). Parallels in Sifra Introduction (8), Babli Eruvin 27b, Bava Qamma54b,36a; in slightly different version Nazir35b. Rebbi Ismael stated: ³⁹Deut. 14:26.Spend the money on anything you want, this is a general clause. For cattle and sheep, wine and intoxicating drink, this is detail. And anything you want, another general clause. General, detail, and general, you may judge only in light of the detail⁴⁰One of the hermeneutical principles of R. Ismael. Sifra, Introduction.. Just as the detail is explained as born from what is born from the earth, so only what is born from what is born from the earth⁴¹Anything grown by sexual reproduction from plant or animal living on the land.. Rebbi Aqiba explains⁴²In detail explained Sifry Deut. 107 naturally without reference to R. Ismael’s rule.: Just as the detail is explained as fruit, born from a fruit, or what prepares fruit, so only what is fruit, born from a fruit, or what prepares fruit⁴³In Sifry called משביחי אכילה “food enhancers”, such as costus, amomum, other spices, benjamin, asa foetida, peppers, and saffron.. What is the difference between them? Fish, locusts, truffles, and mushrooms which may be bought with tithe money following Rebbi Aqiba, following Rebbi Ismael they may not be bought⁴⁴In Sifra, R. Ismael explicitly excludes truffles and mushrooms..

“With anything one may make an eruv or participate except with water or salt.” Rebbi Yasa said, because the body is not fed by them. Rebbi Levi said, because they are agents of curse⁴⁵Water at the deluge; salt is mentioned Deut. 29:22.. Rebbi Eleazar said, if he made them into brine it may be bought with Tithe money⁴⁶Babli 27a.. Rebbi Aḥa in the name of Rebbi Miasha: only if he mixed oil into it. Rebbi Yose asked, then should he be able to use it for eruv only in proportion⁴⁷Since in the following a minimal quantity of oil for a valid eruv is determined, brine should be acceptable only if it contains that quantity of oil. Then the mention of brine would be unnecessary.?

⁴⁸The following paragraph also is in Peah 8:5 (Notes 56–64,ק); a parallel is in the Babli 29a. There we had stated:⁴⁹Mishnah Peah 8:5 detailing minimal amounts of produce to be given as tithe of the poor. “Half a log of oil. Rebbi Aqiba said, a quarter.” Rebbi Eleazar said, and so it is for an eruv. That is for wine, but not for oil, for which one makes an eruv with food for two meals⁵⁰Tosephta 6:3.. It was stated: One makes an eruv with vinegar as food for two meals. Rebbi Jeremiah in the name of Rebbi Samuel ben Rebbi Issac, enough to dip bundles of vegetable as food for two meals. Rebbi Isaac of Atosha said before R. Zeˋira in the name of the House of Rebbi Yannai: one may make an eruv with raw peas. For whom is this necessary? For Rebbi Meïr, lest you say, because they generate bad mouth odor one may not use them for eruv. One may make an eruv with salted fish. One may make an eruv with salted meat. One may make an eruv with raw meat. There, we have stated⁵¹Mishnah Menaḥot 11:7, referring to the ram brought as sin-offering on a Day of Atonement that falls on the Sabbath; it must be eaten by the priests before the next morning but cannot be cooked. The priests from Babylonia (in the opinion of the Babli, those from Alexandria) ate it raw after the fast. The text of our Mishnah, “because their taste is refined” is a euphemism.: “The Babylonians eat it raw because their taste is refined.” Rebbi Yudan asked, may one use χαλκίς⁵²χαλκίς, -ίδος, ἡ, a kind of herring or sardine. This translation follows the text in Peah; the word here has not been identified. In the Babli (Avodah zarah 39b, Tosephta Avodah zarah 4:11) the word appears as כילבית or כילכית, identified as a kind of sardine. for eruv since the Samaritans eat it raw? Samuel bar Shilat in the name of Rav: One may use for eruv paˋapuˋin, gudganiot, and ḥaluglugot. They asked him, what are these? He said to them, καυκαλίς⁵³A plant, melilotus officinalis. In Arabic ققل is cardamom, قاقلى an alkaline plant., melilot⁵⁴Arabic حندقوقا, a kind of tall clover, only barely digestible., and purslain⁵⁵Arabic فرفخ..

Paragraph. “One who vows not to eat food is permitted water and salt.” There, we have stated⁵⁶Mishnah Nedarim 6:1.: “One who made a vow to abstain from cooked food is permitted roasted and scalded food.” ⁵⁷This paragraph and the next are also in Nedarim 6:1 (Notes 6–14) and Nazir 6:11 (Note 225), cf. Babli Nedarim 49a. A Mishnah states that scalding is called cooking, as we have stated⁵⁸Mishnah Nazir 6:11. The verse Num. 6:18 requires the sacrifice to be cooked.: “If he cooked the well-being offering or scalded it.” A verse states that “roasted” is called “cooked” as it is said⁵⁹2Chr. 35:13.: They cooked the Pesaḥ in fire. If you say, against the rules, Rebbi Jonah from Bostra said, as is the rule⁶⁰Roasted in fire,Ex. 12:9. Cooked would be on the fire, not in it.. A Mishnah [states] that scalded is called cooked, and a verse that roasted is called cooked; but did we not state: “One who makes a vow to abstain from cooked food is permitted roasted and scalded food”? Rebbi Joḥanan said, in matters of vows one follows common usage. Rebbi Joshia said, in matters of vows one follows biblical usage. What is the difference between them? If one said, a qonam⁶¹The Phoenician equivalent of Hebrew qorba̅n, “(forbidden like) sacrifice” which people were afraid to pronounce in vows. Cf. Introduction to Tractate Nedarim. that I shall not taste wine on Tabernacles. In the opinion of Rebbi Joḥanan he is forbidden on the last day of the holiday⁶²Which in popular consciousness is the last day of Sukkot but legally is a separate holiday with its own rules.. In the opinion of Rebbi Joshia, is he permitted? Also Rebbi Joshia agrees that he is prohibited. Rebbi Joshia said it only for restrictions.

Rebbi Ḥiyya bar Abba said, Rebbi Joḥanan ate bake-meats and said, I did not taste (anything) [food]⁶³The text of Eruvin (in parentheses) has to be emended to the text in Nedarim and Nazir [in brackets] to make sense. Babli Berakhot 44a. on that day. But did we not state: “He who made a vow not to eat food is permitted water and salt”? Explain it following Rebbi Joshia, who said, in matters of vows one follows biblical usage. And from where that everything is called food? Rebbi Aḥa bar Ulla said⁶⁴Gen. 45:23.: And tenfemale donkeys carrying grain, bread, and food. Why does the verse say, and food? From here that everything is called food⁶⁵Babli Berakhot 35b..

If he forbade himself a loaf by a vow it may be used as eruv, if he dedicated it it may not be used as eruv. If he forbade himself a loaf by a vow it may be used as eruv, since another person may eat it. If he dedicated it it may not be used as eruv, since neither he nor another person may eat it⁶⁶Babli 30a.. Rebbi Aḥa asked, may not a person ask about his dedication⁶⁷Since a dedication to the Temple is a vow, a dedication may be removed by rabbinic authority like any other vow. Then the dedicated item reverts to profane status and therefore always was potential food. Naturally the dedicated object should be redeemed and returned to profane status but this is not possible on the Sabbath and therefore not an option to validate an eruv on the Sabbath. The Babli notes that the disregard of possible removal of dedication is a separate rabbinic decree.? Rebbi Aḥa said that Rebbi Miasha asked: There Rebbi Simeon⁶⁸This must refer to R. Simeon ben Laqish. said that Ḥiyya the son of Rav said, if one used idolatry⁶⁹Wood from an ashera or an idol, forbidden for all usufruct. to make a lath it permits the alley, and here you are saying so? Rebbi Eleazar said, there in any case the alley was closed; here what do you have⁷⁰Since the lath has no required minimal depth it is a sign, not a material presence. The material could not be used for a beam which has to be three-dimensional material.?

⁷¹Here starts a Genizah fragment edited by Ginzberg (pp. 95–101,G).“One may make an eruv for a nazir with wine” for another person may drink it. “And for an Israel with heave,” for a Cohen may eat it. For a Cohen in a bet happeras⁷²In the Mishnah in the Babli and in Maimonides’s autograph Mishnah this is a separate declarative sentence, independent of Symmachos’s statement who there forbids heave for the Israel and requires strictly profane food. In the Yerushalmi Mishnah Symmachos adds to the statement of the anonymous Tanna but he does not disagree with him. Therefore it is impossible to read the Babli’s Mishnah in the Yerushalmi text.? The Mishnah follows the House of Shammai, for the House of Shammai say that one may not make an eruv for a person unless his personal vessels may be there⁷³In the interpretation of the Babli this means that for the House of Shammai an eruv teḥumin is possible only if a person transports his bed to the place of the eruv.. Symmachos follows the House of Shammai as we have stated: “Symmachos says, also with profane food for a Cohen in a bet happeras⁴A place where a source of impurity is known but its location is unknown. The Cohen may not enter by rabbinic decree but he could be carried there in a wooden box which shields against the impurity of the dead. The food may not be heave since heave in a bet happeras is at least rabbinically impure and must be burned; it is no longer food..” Then also between the graves? He might transgress a rabbinic prohibition and eat there⁷⁴This sentence should be read before the preceding one. Since the prohibition of the bet happeras is rabbinical, the Cohen could disregard the prohibition without defiling himself biblically.. For he could enter on a bench⁷⁵Arabic سدّة. It is presumed that the bench is fixed to a flat wooden plank. Since wooden implements which do not enclose a volume are impervious to impurity, the Cohen sitting on the bench can be transported through the cemetery without violating the biblical prohibition of defiling himself with the impurity of the dead., in a box or a chest, make a hole less than a hand-breadth [wide]⁷⁶Mishnah Sukkah 3:5. The topic of the Mishnah is the etro g,C
itrus medica, a fruit which is part of the “four kinds” of plants carried on Tabernacles., stick a spindle or a splinter into it, and eat it.