Talmud Yerushalmi
Yerushalmi Eruvin 3:7 ירושלמי עירובין ג׳:ז׳
Part of: Chapter 3
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משנה: רִבִּי אֱלִיעֶזֶר אוֹמֵר יוֹם טוֹב שֶׁהוּא סָמוּךְ לַשַּׁבָּת בֵּין מִלְּפָנֶיהָ בֵין מִלְּאַחֲרֶיהָ מְעָרֵב אָדָם שְׁנֵי עֵירוּבִין וְאוֹמֵר עֵירוּבִי הָרִאשׁוֹן לַמִּזְרָח וְהַשֵּׁנִי לַמַּעֲרָב. הָרִאשׁוֹן לַמַּעֲרָב וְהַשֵּׁנִי לַמִּזְרָח. עֵירוּבִי הָרִאשׁוֹן וְהַשֵּׁנִי כִּבְנֵי עִירִי הַשֵּׁנִי וְהָרִאשׁוֹן כִּבְנֵי עִירִי. וַחֲכָמִים אוֹמְרִים מְעָרֵב לְרוּחַ אַחַת אוֹ אֵינוֹ מְעָרֵב כָּל עִיקָּר אוֹ מְעָרֵב לִשְׁנֵי יָמִים אוֹ אֵינוֹ מְעָרֵב כָּל עִיקָּר. כֵּיצַד יַעֲשֶׂה מוֹלִיכוֹ בָרִאשׁוֹן וּמַחְשִׁיךְ עָלָיו וְנוֹטְלוֹ וּבָא לוֹ וּבַשֵׁנִי מַחְשִׁיךְ עָלָיו וְאוֹכְלוֹ וּבָא לוֹ וְנִמְצָא מִשְׂתַּכֵּר בַּהֲלִיכָתוֹ וּמִשְׂתַּכֵּר בְּעֵירוּבוֹ. נֶאֱכַל בָּרִאשׁוֹן עֵירוּב לָרִאשׁוֹן וְאֵינוֹ עֵירוּב לַשֵּׁנִי. אָמַר לָהֶן רִבִּי אֱלִיעֶזֶר מוֹדִין אַתֶּם לִי שֶׁהֵן שְׁתֵּי קְדוּשּׁוֹת:
MISHNAH: Rebbi Eliezer says, if a holiday is next to a Sabbath either before or after, a person may make two eruvin and say: my first eruv shall be to the East and the second to the West, the first to the West and the second to the East, my first eruv but on the second like the people of my town. My eruv for the first [day], but the second like the people of my town; the second [day], but the first like the people of my town.22Since on a holiday one may carry, by necessity this refers to eruv teḥumim. R. Eliezer holds that since Sabbath and holiday are distinct entities, one may make different eruvim for the two days. The Sages agree but they hold that an eruv can be made only in preparation on a working day; therefore a different eruv for the second day can never become effective..
But the Sages say, either one makes an eruv to one side or one does not make an eruv at all; one makes an eruv for both days or one does not make an eruv at all22Since on a holiday one may carry, by necessity this refers to eruv teḥumim. R. Eliezer holds that since Sabbath and holiday are distinct entities, one may make different eruvim for the two days. The Sages agree but they hold that an eruv can be made only in preparation on a working day; therefore a different eruv for the second day can never become effective.. What should he do? He brings it on the first day, stays there when it gets dark, takes it and goes home, On the second day he brings it, stays there when it gets dark, eats it and goes home23This works only if Friday is a holiday. He brings the eruv on Thursday to the place he has selected, waits there for the start of the holiday to enter into force and takes the eruv home lest it become lost. On Friday he brings the eruv back to the place he chose the day before, waits for the start of the Sabbath but then, since he is forbidden to carry on the Sabbath, eats the eruv before returning to his house.. It turns out that he profits from his going and his eruv. If it is eaten on the first day, it is an eruv for the first but is not an eruv for the second. Rebbi Eliezer told them, you agree with me that they are two kinds if sanctities24Since the Sages agree that the eruv must exist at the beginning of the Sabbath they imply that the Sabbath is not the extension of the holiday..
MISHNAH: Rebbi Eliezer says, if a holiday is next to a Sabbath either before or after, a person may make two eruvin and say: my first eruv shall be to the East and the second to the West, the first to the West and the second to the East, my first eruv but on the second like the people of my town. My eruv for the first [day], but the second like the people of my town; the second [day], but the first like the people of my town.22Since on a holiday one may carry, by necessity this refers to eruv teḥumim. R. Eliezer holds that since Sabbath and holiday are distinct entities, one may make different eruvim for the two days. The Sages agree but they hold that an eruv can be made only in preparation on a working day; therefore a different eruv for the second day can never become effective..
But the Sages say, either one makes an eruv to one side or one does not make an eruv at all; one makes an eruv for both days or one does not make an eruv at all22Since on a holiday one may carry, by necessity this refers to eruv teḥumim. R. Eliezer holds that since Sabbath and holiday are distinct entities, one may make different eruvim for the two days. The Sages agree but they hold that an eruv can be made only in preparation on a working day; therefore a different eruv for the second day can never become effective.. What should he do? He brings it on the first day, stays there when it gets dark, takes it and goes home, On the second day he brings it, stays there when it gets dark, eats it and goes home23This works only if Friday is a holiday. He brings the eruv on Thursday to the place he has selected, waits there for the start of the holiday to enter into force and takes the eruv home lest it become lost. On Friday he brings the eruv back to the place he chose the day before, waits for the start of the Sabbath but then, since he is forbidden to carry on the Sabbath, eats the eruv before returning to his house.. It turns out that he profits from his going and his eruv. If it is eaten on the first day, it is an eruv for the first but is not an eruv for the second. Rebbi Eliezer told them, you agree with me that they are two kinds if sanctities24Since the Sages agree that the eruv must exist at the beginning of the Sabbath they imply that the Sabbath is not the extension of the holiday..
הלכה: רִבִּי אֱלִיעֶזֶר אוֹמֵר כול׳. וַחֲכָמִים אוֹמְרִים מְעָרֵב לְרוּחַ אַחַת. כֵּינִי מַתְנִיתָא. אוֹ מְעָרֵב לְרוּחַ אַחַת לִשְׁנֵי יָמִים. אוֹ אֵינוֹ מְעָרֵב כָּל עִיקָּר. מוֹדֶה רִבִּי אֱלִיעֶזֶר שֶׁאֵינוֹ מְעָרֵב חֲצִי יוֹם בַּדָּרוֹם וַחֲצִי יוֹם בַּצָּפוֹן. חֲצִי יוֹם בַּדָּרוֹם וַחֲצִי יוֹם בַּצָּפוֹן לִבְנֵי עִירוֹ. אָמְרוּ לוֹ. כְּשֵׁם שֶׁלֹּא חִלַּקְתָּ לָנוּ יוֹם אֶחָד כָּךְ לֹא תַחֲלוֹק לָנוּ שְׁנֵי יָמִים. וְשָׁוִוין שֶׁלֹּא יִתְּנֶנּוּ בַסַּל. אָמַר רִבִּי בָּא. שֶׁמָּא יִשְׁכַּח וְיֹאכְלֶנּוּ. נָתַן בַּסַּל. מוֹלִיךְ אֶת הַסַּל לְשָׁם. אָכַל אֶת אֶחָד מֵהֶן מִבְּעוֹד יוֹם הַרֵי זֶה חַמָּר גַּמָּל.
HALAKHAH: “Rebbi Eliezer says,” etc. “But the Sages say, either one makes an eruv to one side.” So is the Mishnah: Either one makes an eruv to one side for two days or one does not make an eruv at all152The words “in one direction” are missing in Mishnah 9.. Rebbi Eliezer agrees that one cannot make an eruv for half a day in the South and one for half a day in the North, for half a day in the South and one for half a day (in the North)153The words in parentheses are clearly out of place but they are also found in G. for the people of his place. They told him, just as you did not split the day for us, so do not split two days for us154Cf. Note 22. Even though the sanctity of the Sabbath is different in kind from that of the holiday, for the eruv to become effective on the Sabbath one would have to invalidate the eruv for the holiday some time before sundown.. They agree that he should not put them155The eruvim for the two days. in a basket. Rebbi Abba said, that he should not forget and eat it. If he did put it into a basket, he should bring the basket there. If he eats one of them he is a donkey driver-camel driver156If it cannot be determined which day’s eruv was eaten both are potentially valid or invalid both days..
HALAKHAH: “Rebbi Eliezer says,” etc. “But the Sages say, either one makes an eruv to one side.” So is the Mishnah: Either one makes an eruv to one side for two days or one does not make an eruv at all152The words “in one direction” are missing in Mishnah 9.. Rebbi Eliezer agrees that one cannot make an eruv for half a day in the South and one for half a day in the North, for half a day in the South and one for half a day (in the North)153The words in parentheses are clearly out of place but they are also found in G. for the people of his place. They told him, just as you did not split the day for us, so do not split two days for us154Cf. Note 22. Even though the sanctity of the Sabbath is different in kind from that of the holiday, for the eruv to become effective on the Sabbath one would have to invalidate the eruv for the holiday some time before sundown.. They agree that he should not put them155The eruvim for the two days. in a basket. Rebbi Abba said, that he should not forget and eat it. If he did put it into a basket, he should bring the basket there. If he eats one of them he is a donkey driver-camel driver156If it cannot be determined which day’s eruv was eaten both are potentially valid or invalid both days..
תַּמָּן תַּנִּינָן. לָגִין שֶׁהוּא טְבוּל יוֹם מִן הֶחָבִית מַעֲשֵׂר טוֹבֵל. אִם אָמַר. הֲרֵי זֶה תְּרוּמַת מַעֲשֵׂר מִשֶּׁתֶּחְשַׁךְ. הֲרֵי זוֹ תְּרוּמַת מַעֲשֵׂר. אִם אָמַר. הֲרֵי זֶה עֵרוּב. לֹא אָמַר כְּלוּם. רִבִּי יוֹנָה אָמַר. רִבִּי חָמָא בַּר עֲקִיבָה מַקְשֵׁי. מַתְנִיתָה דְלֹא כְרִבִּי אֱלִיעֶזֶר. דְּרִבִּי אֱלִיעֶזֶר אָמַר. אֵין מְעָרְבִין לָאָדָם מִשֶּׁתֶּחְשַׁךְ. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעִירָא. דִּבְרֵי הַכֹּל הִיא תַמָּן. בְּרַם הָכָא מִבַּחוֹל הוּא קָנָה לוֹ שְׁבִיתָה לִשְׁנֵי יָמִים. רִבִּי חַגַּיי בָעֵי. הָיָה עוֹמֵד בַּחֲמִישִּׁי בַשַּׁבָּת וְאָמַר. תִּקָּנֶה לִי שְׁבִיתָה בַשַּׁבָּת. עַל דַּעְתֵּיהּ דְּרִבִּי אֱלִיעֶזֶר קָנָה. עַל דַּעְתֵּיהּ דְּרַב לֹא קָנָה. אָמַר רִבִּי יוֹסֵה. וְלָמָּה אֵין מְעָרְבִין לָאָדָם מִיּוֹם טוֹב לַשַּׁבָּת. שֶׁכֵּן מְעָרְבִין לָאָדָם מֵעֶרֶב שַׁבָּת לַשַּׁבָּת. בְּרַם הָכָא הוֹאִיל וְהוּא רָאוּי לְעָרֵב מֵעֶרֶב שַׁבָּת לַשַּׁבָּת. מְעָרֵב אֲפִילוּ בַּחֲמִישִּׁי בַשַּׁבָּת. אָמַר לָהֶן רִבִּי אֱלִיעֶזֶר. אֵי אַתֶּם מוֹדִין לִי. שֶׁאִם עִירֵב בַּכִּכָּר בָּרִאשׁוֹן שֶׁהוּא מְעָרֵב בַּכִּכָּר בַּשֵׁינִי. שֶׁאִם אֲכָלוֹ בָּרִאשׁוֹן שֶׁהוּא עֵירוּב לָרִאשׁוֹן וְאֵינוֹ עֵירוּב לַשֵּׁינִי. הֲוֵוי שְׁתֵּי קְדוּשּׁוֹת הֵן. וְאִינּוּן מְתִיבִין לֵיהּ. אֵין אַתָּה מוֹדֶה לָנוּ שֶׁאֵין מְעָרְבִין לָאָדָם כַּתְּחִילָּה בְּיוֹם טוֹב. הֲוֵוי קְדוּשָּׁה אַחַת הִיא.
There we have stated157Mishnah Ṭevul Yom 2:2.: “A flask158Greek λάγυνος, ὁ. which had been immersed on the same day and [they filled it]159Added from G and the Mishnah text. from an amphora with ṭevel tithe, if he said that this shall be heave of the tithe after nightfall then it is heave of the tithe160Purification from impurity is in two steps. Immersion in a miqweh removes the impurity (Lev. 22:6) but only the following sundown creates purity for sancta(Lev. 22:7). Tithe given to the Levite is forbidden for everybody as ṭevel before heave of the tithe has been separated; the heave is a sanctum for the Cohen, the remainder becomes purely profane in the Levite’s hand. The ṭevel filled into the flask is not a sanctum; since the flask is not impure it does not change the status of the fluid which it contains. After sundown it becomes pure for sancta; if at the same point in time the contents become heave, the heave is pure.. If he said this is eruv, he did not say anything.161Since an eruv must be valid before sundown but at that time the contents of the flask still were ṭevel and forbidden as food even to the Cohen, the eruv is invalid.” Rebbi Jonah said, Rebbi Ḥama bar (Aqiba) [Uqba]162The correct reading is from [G], the incorrect one from (L). asked, is this Mishnah not following Rebbi Eliezer, since Rebbi Eliezer said, one does not make an eruv for a person after nightfall163Since this is the reason while the eruv is invalid.? Rebbi Jeremiah in the name of Rebbi Zeˋira: There it is everybody’s opinion. But here he acquires a place for Sabbath rest for two days while it still is a working day164The rabbis also hold that on the day itself one cannot make an eruv; the Mishnah in Ṭevul Yom has no relevance for the disagreement here.. Rebbi Ḥaggai asked, if it was Thursday and he said, this should acquire for me a place for Sabbath rest, in Rebbi Eliezer’s opinion he acquired, in (Rav’s) [the rabbis’]162The correct reading is from [G], the incorrect one from (L). opinion did he not acquire165Since R. Eliezer permits to make on Thursday a separate eruv for the Sabbath if Friday is a holiday, he certainly must permit making on Thursday an eruv for a regular Sabbath. But the rabbis’ opinion in this matter cannot be determined from the Mishnah.? Rebbi Yose said, why can a person not make an eruv from holiday to Sabbath? Because a person makes an eruv from Sabbath eve to the Sabbath166Rashba (col. 239) and Meïri (col. 133b) emend the text to read: Because a person cannot make an eruv from Sabbath eve (which is a holiday) to the Sabbath. If one refrains from emending the text one has to read the sentence as a rhetorical question: Because could a person make an eruv from Sabbath eve (which is a holiday) to the Sabbath?. But here, since he can make an eruv from Sabbath eve to the Sabbath, he may make an eruv even from Thursday to the Sabbath167If there is no holiday intervening.. 168A slightly different text Tosephta 4:1; still differently Babli 39a.“Rebbi Eliezer said to them, do you not agree with me that if he used a loaf to make an eruv for the first day, that he may use a loaf to make an eruv for the second day, that if he ate it on the first day it is an eruv for the first day but is not an eruv for the second? Therefore these are two sanctities. They answered him, do you not agree with us that a person does not make a new eruv on a holiday? Therefore it is one sanctity.”
There we have stated157Mishnah Ṭevul Yom 2:2.: “A flask158Greek λάγυνος, ὁ. which had been immersed on the same day and [they filled it]159Added from G and the Mishnah text. from an amphora with ṭevel tithe, if he said that this shall be heave of the tithe after nightfall then it is heave of the tithe160Purification from impurity is in two steps. Immersion in a miqweh removes the impurity (Lev. 22:6) but only the following sundown creates purity for sancta(Lev. 22:7). Tithe given to the Levite is forbidden for everybody as ṭevel before heave of the tithe has been separated; the heave is a sanctum for the Cohen, the remainder becomes purely profane in the Levite’s hand. The ṭevel filled into the flask is not a sanctum; since the flask is not impure it does not change the status of the fluid which it contains. After sundown it becomes pure for sancta; if at the same point in time the contents become heave, the heave is pure.. If he said this is eruv, he did not say anything.161Since an eruv must be valid before sundown but at that time the contents of the flask still were ṭevel and forbidden as food even to the Cohen, the eruv is invalid.” Rebbi Jonah said, Rebbi Ḥama bar (Aqiba) [Uqba]162The correct reading is from [G], the incorrect one from (L). asked, is this Mishnah not following Rebbi Eliezer, since Rebbi Eliezer said, one does not make an eruv for a person after nightfall163Since this is the reason while the eruv is invalid.? Rebbi Jeremiah in the name of Rebbi Zeˋira: There it is everybody’s opinion. But here he acquires a place for Sabbath rest for two days while it still is a working day164The rabbis also hold that on the day itself one cannot make an eruv; the Mishnah in Ṭevul Yom has no relevance for the disagreement here.. Rebbi Ḥaggai asked, if it was Thursday and he said, this should acquire for me a place for Sabbath rest, in Rebbi Eliezer’s opinion he acquired, in (Rav’s) [the rabbis’]162The correct reading is from [G], the incorrect one from (L). opinion did he not acquire165Since R. Eliezer permits to make on Thursday a separate eruv for the Sabbath if Friday is a holiday, he certainly must permit making on Thursday an eruv for a regular Sabbath. But the rabbis’ opinion in this matter cannot be determined from the Mishnah.? Rebbi Yose said, why can a person not make an eruv from holiday to Sabbath? Because a person makes an eruv from Sabbath eve to the Sabbath166Rashba (col. 239) and Meïri (col. 133b) emend the text to read: Because a person cannot make an eruv from Sabbath eve (which is a holiday) to the Sabbath. If one refrains from emending the text one has to read the sentence as a rhetorical question: Because could a person make an eruv from Sabbath eve (which is a holiday) to the Sabbath?. But here, since he can make an eruv from Sabbath eve to the Sabbath, he may make an eruv even from Thursday to the Sabbath167If there is no holiday intervening.. 168A slightly different text Tosephta 4:1; still differently Babli 39a.“Rebbi Eliezer said to them, do you not agree with me that if he used a loaf to make an eruv for the first day, that he may use a loaf to make an eruv for the second day, that if he ate it on the first day it is an eruv for the first day but is not an eruv for the second? Therefore these are two sanctities. They answered him, do you not agree with us that a person does not make a new eruv on a holiday? Therefore it is one sanctity.”