Yerushalmi Eruvin 6:7 ירושלמי עירובין ו׳:ז׳

MISHNAH: Brothers sharing property who were eating at their father’s table¹⁶And all food is provided by the father. but sleeping in their own houses¹⁷In the same courtyard. need an eruv for each of them. Therefore if one of them forgot and did not make an eruv he is deemed to have ceded his rights¹⁸Automatically.. When? If they all bring their eruvin to one place¹⁹In most Mishnah mss: למקום אחר “to another place” which is not their father’s house. but if the eruv came to them, or there were no other dwellers with them²⁰If the eruv is at the father’s house, the father’s food counts for the entire family. Similarly a family compound does not need an eruv., they do not need an eruv.

HALAKHAH: Paragraph. “Brothers sharing property who were eating at their father’s table,” etc. Where is the main dwelling¹¹⁷Which determines the obligation for eruv.? Rebbi Jonah said, Rav and Samuel disagreed. One said, at the place of their bread, but the other said, at the place of sleeping. We did not know who said what but since Samuel said, higher than ten [hand-breadths] is rabbinically forbidden, he must say, at the place of their bread¹¹⁸S. Liebermann writes: I am at a loss to explain this.
As explained in Šabbat 1, Note 109, public domain extends only to 10 hand-breadths above the ground and any transport at this height is at most rabbinically forbidden on the Sabbath. This does not apply to private domain, such as a space 4 by 4 hand-breadths in a tree (Mishnah 3:3). One might conjecture that Samuel recognizes the possibility of placing his eruv in the tree so that he cannot stay there on the Sabbath but could eat the eruv standing up. The eruv is invalid for him who states that the main place is where one sleeps but valid for him who insists on the place of the food.. The Mishnah disagrees with Samuel, “Brothers who were eating”¹¹⁹If they all eat at the same place, why should they have individually to contribute to the eruv?. Rav Ḥiyya bar Ashi in the name of Rav: The Mishnah is if they are sustained by their father¹²⁰If they do not pay for their food, the only person relevant at that place is the father. This is emphasized by R. Abba who insists that the sons have absolutely no say over the food. In the Babli 72b statement by Rav.. In any case, are they not partners in what they are eating? Rebbi Abba said, Rebbi Samuel explained to me that their father gives them property rights only for what they are eating. Then even if the eruv does not come to them? They treated it as a house where they deposited the eruv¹²¹This refers to the next paragraph where it is discussed whether the dweller in the house in which the eruv is deposited has to contribute or not.. Samuel said, he and his sons and the people of his house¹²²His wife. make an eruv with one loaf. Does he disagree¹²³Contradict himself?? There he says, at the place of their bread, and here he says so¹²⁴The statement that the loaf contributed by the head of the household is valid for all members of the household seems to imply that this is true even if they are eating somewhere else. This contradicts the statement that the place of the meal is decisive.? He explains it if two persons were partners in it¹²⁵It may be a loaf with multiple ownership so that everybody contributes something.. This is similar to what Rebbi Aḥawa bar Rebbi Ze`ira said, one may make an eruv with half a loaf. But we have stated¹²⁶Mishnah 7:10, where R. Joshua, whom practice follows, requires an undivided loaf for any eruv.: “Even if it was baked from a se’ah and was sliced one may not use it for eruv”, and you are saying so? He explains it if two persons were partners in it¹²⁵It may be a loaf with multiple ownership so that everybody contributes something..

A house where they deposited the eruv. The mother of Rebbi Jacob bar Aḥa had died¹²⁷Since the mourner is forbidden to study Torah, he could not be asked about the status of the house. In Tanḥuma Noaḥ 16, R. Jacob bar Aḥa asked R. Abbahu who emphasized that practice follows the House of Hillel (Tanḥuma Buber Noah 22). when Rebbi Yasa said to Rebbi Abbahu, state it, and he stated: The House of Shammai forbid and the House of Hillel permit¹²⁸If the dweller in the house does not contribute to the eruv, the House of Shammai declare the eruv invalid, the House of Hillel declare it valid (but maybe not desirable). The opinion of Rav Hamnuna is quoted as that of the House of Hillel in Tanḥuma Noaḥ. Tosephta 5:11, Babli 49b.. Rebbi Hamnuna said, the house in which the eruv is deposited does not need anything. Rebbi Ḥasdai said, he is made like a partner¹²⁹He joins with the other dwellers in the courtyard. Therefore if he has a loaf of bread in his house it is not required to be together with the eruv but if he has no bread he is a person who did not contribute to the eruv.. Rebbi Hamnuna told him, the words of the rabbis do not let you, as they disagreed¹³⁰This is from Chapter 2, Notes 52,53.: An alley in which on one side dwelt a Gentile and on the other a Jew, Rav Ḥuna in the name of Rav: even if they made an eruv through doors the Gentile prohibits it for them. Abba bar Ḥuna¹³¹In Chapter 2 correctly: Abba bar bar Ḥana. in the name of Rebbi Joḥanan, even if they made the eruv through windows the Gentile does not prohibit for them. If you are saying that he is like a partner, he should forbid¹³²If there are no exceptions to the duty to contribute the presence of a Gentile always should be an obstacle unless permission is bought from him.. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: If the people of the alley deposited the eruv in two places, if because the space was not enough, it is permitted, if in order to split the eruv it is forbidden.

Rebbi Yose made light of a person who said, this is a large ring¹³³He speaks of the eruv in vulgar terms.. Rebbi Yose ben Rebbi Abun recited the benediction of Sabbath nights over it because it was used for a commandment¹³⁴Since the eruv is food it may (or should) be used after sundown, preferably for the bread used for Qiddush, the sanctification of the Sabbath, since already it is dedicated to religious purposes. Babli Šabbat 117b..

¹³⁵Mishnah Giṭtin 5:9, Halakhah 5:9 Note 231. If the eruv usually is deposited in one specific house in the courtyard it may be removed to another location if the old inhabitant is no longer there. There, we did state: “One puts an eruv in an old house, for communal peace”. Rebbi Abun said, the Mishnah speaks of a prior dweller.