eruv

610 occurrences across the corpus

The Jerusalem Talmud

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.. 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 all. 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 home. 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 sanctities.

Jerusalem Talmud Eruvin 3:35

Jerusalem Talmud Eruvin 3:36

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 all. 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) 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 us. They agree that he should not put them 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 driver.

Jerusalem Talmud Eruvin 3:36

Jerusalem Talmud Eruvin 3:37

There we have stated: “A flask which had been immersed on the same day and [they filled it] 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 tithe. If he said this is eruv, he did not say anything.” Rebbi Jonah said, Rebbi Ḥama bar (Aqiba) [Uqba] asked, is this Mishnah not following Rebbi Eliezer, since Rebbi Eliezer said, one does not make an eruv for a person after nightfall? 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 day. 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’] opinion did he not acquire? 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 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 Sabbath. “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.”

Jerusalem Talmud Eruvin 3:37

Jerusalem Talmud Eruvin 3:38

MISHNAH: Rebbi Jehudah said, if a person was afraid that the New Year’s Day might be complemented, he makes two eruvin and says, my first eruv should be to the East and the second to the West, the first to the West and the second to the East, my eruv for the first day and on the second like the people of my village, for the second day but the first day like the people of my village. But the Sages did not agree with him.

Jerusalem Talmud Eruvin 3:38

Jerusalem Talmud Eruvin 3:39

HALAKHAH: Paragraph. “Rebbi Jehudah said, if a person was afraid that the New Year’s Day might be complemented,” etc. Because they disagreed: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Mana said before Rebbi Yudan, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the two cases are identical. They said in the name of four Elders: If somebody’s eruv was eaten on the first [day] he is like the people of his town on the second [day]. Rav Ḥuna said in the name of Rav: Practice follows the four Elders. Rav Ḥisda asked: the argument of Rav seems to be inverted. There, he makes it two sanctities, but here he makes it one sanctity. Because they disagreed: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Mana said before Rebbi Yudan, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the two cases are identical.

Jerusalem Talmud Eruvin 3:40

Rebbi Aḥa said it from study, Rebbi Yose said it from reflection; the four Elders concur with Rebbi Eliezer. Rebbi Mana said before Rebbi Yose: between Rebbi Meïr and Rebbi Jehudah, does practice not follow Rebbi Jehudah? The four Elders concur with Rebbi Eliezer! Since there where his eruv did not enter in force did I not say that he removed his feet from the inhabitants of his town, here where his eruv did enter in force not so much more? If he made an eruv with a loaf on the first [day], he makes the eruv with a loaf on the second, but it must be the same loaf. If he made an eruv with his feet on the first [day], he makes the eruv with his feet on the second. If he made an eruv with his feet, may he make an eruv with a loaf, with a loaf may he not make an eruv with his feet? Since you are saying there, with his feet he may not make an eruv with a loaf, then with (his feet) [with a loaf] may he not make the eruv with his feet? To make it easy for the poor person who has no loaf. Since you are saying there, with his feet he may not make an eruv with a loaf, then with with a loaf may he not make the eruv with his feet? To make it easy for the rich person that he does not have to go and make the eruv with his feet. Since you are saying there, with his feet he may not make an eruv with a loaf, then with a loaf may he not make the eruv with a loaf? Rebbi Abun in the name of the rabbis there, they made him as if going to his town.

Jerusalem Talmud Eruvin 3:40

Jerusalem Talmud Eruvin 4:18

MISHNAH: If they were two and some of the cubits of one were inside the cubits of the other they bring and eat in the middle on condition that one not transfer into the other’s [domain]. If they were three and the middle one absorbed between them, he is permitted with them and they with him but the two outside ones are forbidden one with the other. Rebbi Simeon says, to what is this similar? To three courtyards open to one another and open to the public domain. If both [outer ones] made an eruv with the middle one, that one is permitted with them and they with it but the two outside ones are forbidden one with the other.

Jerusalem Talmud Eruvin 4:22

MISHNAH: That is what they said, the poor person makes an eruv with his feet. Rebbi Meïr says, we only have the poor. Rebbi Jehudah says, both poor and rich; they said that one makes an eruv with bread, only to make it easy for the rich that he does not have to go out and make the eruv with his feet.

Jerusalem Talmud Eruvin 4:22

Jerusalem Talmud Eruvin 4:23

HALAKHAH: Paragraph. “Rebbi Simeon says, to what is this similar,” etc. “If somebody was on the road and is afraid lest it get dark,” etc. “If he does not know or is not conversant with practice,” etc. “That is what they said, the poor person makes an eruv with his feet,” etc. Rebbi Meïr is of the opinion, the main point of an eruv is by a loaf. Why did they say, by his feet? To make it easy for the poor who has no loaf. And Rebbi Jehudah said, the main point of an eruv is by his feet. Why did they say, by a loaf? To make it easy for the rich person that he does not have to go out by his feet.

Jerusalem Talmud Eruvin 4:23

Jerusalem Talmud Eruvin 4:24

Even though Rebbi Jehudah said, the main point of an eruv is by his feet, only that he should not sit in his house and say, my Sabbath rest should be acquired at place x. But he should go out to (the field) [the Sabbath boundary] and say, my Sabbath rest should be acquired at this place, and wait there until it gets dark; then return to his village. And it was stated thus: “It happened that the family of Bet Mamma and the family of Bet Gorion in Ruma were distributing dried figs in years of draught, that the poor of Shiḥin were going out, make eruv with their feet, waiting there until nightfall. The next day they were going there, ate there, and returned. And all their actions they were doing on the advice of the Sages.”

Jerusalem Talmud Eruvin 4:24

Jerusalem Talmud Eruvin 4:25

MISHNAH: If somebody started to go to another town for which one makes an eruv but another person intercepted him, he is permitted to go but the remainder of the town is forbidden, the words of Rebbi Jehudah. Rebbi Meïr says, anybody who could have made an eruv but did not make the eruv is a donkey driver-camel driver.

Jerusalem Talmud Eruvin 4:25

Jerusalem Talmud Eruvin 4:26

HALAKHAH: Paragraph. “If somebody started to go to another town.” One may give this two interpretations. If he said, I shall make an eruv for you and your townspeople, and made the eruv for his townspeople but not for him. He is forbidden to go in that direction but permitted all other directions in his town; they are permitted to go in that direction but forbidden all other directions in their town. One may give it another interpretation. If he said, I shall make an eruv for you and your townspeople and made the eruv neither for his townspeople nor for him. He is permitted to go in that direction for his feet already acquired for him the day before; they are forbidden to go in that direction but permitted all other directions in his town.

Jerusalem Talmud Eruvin 4:26

Jerusalem Talmud Eruvin 5:10

Rebbi Abba, Rav Jehudah in the name of Rav: If a town is built like a bow, if between the ends there is [a distance of] 3’999 [cubits] he walks its entirety and outside it 2’000; 4’000 he only has 2’000 cubits from the place of his eruv. Rebbi Aḥa said, Rebbi Samuel explained it. If he would put his sandals at one place he could go outside and put them on; and if he would put his sandals at another place he could go outside and put them on. He could come from either side to the outside. From one side it is forbidden, from both sides it is permitted.

Jerusalem Talmud Eruvin 5:30

MISHNAH: A village which is the property of one person and becomes owned by many can have one eruv in its entirety; but for one of multiple ownership which became one of single ownership one does not make an eruv in its entirety unless one leaves outside [a part] like the town Ḥadašah in Jehudah which has 50 inhabitants, the words of Rebbi Jehudah. Rebbi Simeon says, three courtyards of two houses each.

Jerusalem Talmud Eruvin 5:30

Jerusalem Talmud Eruvin 5:31

HALAKHAH: Paragraph: “A village which is the property of one person and becomes owned by many,” etc. It was stated in the name of Rebbi Jehudah: One does not make an eruv in parts. Rebbi Jehudah’s argument is inverted since Rebbi Ḥiyya stated: How does one permit public domain? Rebbi Jehudah says, a lath on each side or a beam on each side, but the Sages say, a lath and a beam on one side and he makes a door frame on the other side. And here he says so? It was not said about this but about the following: Even a big city like Antioch, if it has a single gate one may make an eruv. It was stated in the name of Rebbi Jehudah: One does not make an eruv in parts. Rebbi Yose said, this implies that if people in an alley put a beam (in) [at the entrance] of the alley then these are permitted and those are prohibited. If both of them put it up, both are prohibited. What does he do? He puts the beam at the entrance of the alley and permits the alley. If five alleys opened into one alley and they put their beam in the middle of the alley then these are permitted and those are prohibited. If both of them put it up, both are prohibited. What does he do? He puts the beam at the entrance of the alley and permits the alley. Rebbi Phineas immigrated here. He looked at the entrance of the market of the shearers and said to them, did you split your eruv? Rebbi Jehudah bar Shalom told him, it was made to reinforce the houses.

Jerusalem Talmud Eruvin 5:31

Jerusalem Talmud Eruvin 5:33

MISHNAH: If somebody was in the East and told his son to make him an eruv in the West, or in the West and told his son to make him an eruv in the East, if there are from his place to his house 2’000 cubits but to his eruv more than this, he is permitted up to his house but forbidden to his eruv; if to his eruv 2’000 cubits but to his house more than that, he is permitted up to his eruv but forbidden to his house. If somebody puts his eruv in the complement of the town he did not do anything. If he puts it outside the domain what he had gained he loses.

Jerusalem Talmud Eruvin 5:33

Jerusalem Talmud Eruvin 5:34

HALAKHAH: Paragraph. “If somebody was in the East,” etc. Because of the difficulty did Bar Qappara ask, the East of his son and the West of his son? One understands “if there are from his place to his house 2’000 cubits but to his eruv more than this, he is permitted up to his house but forbidden to his eruv.” “If to his eruv be 2’000 cubits but to his house more than that, he is permitted up to his eruv but forbidden to his house”?

Jerusalem Talmud Eruvin 5:34

Jerusalem Talmud Eruvin 5:35

MISHNAH: The people of a large town walk through all of a small town; the people of a small town walk through all of a large town. How is that? If somebody lived in a large town and put his eruv in a small town, or in a small town and put his eruv in a large town, he walks through all of it and outside of it 2’000 cubits. But Rebbi Aqiba says, he only has 2’000 cubits from the place of his eruv.

Jerusalem Talmud Eruvin 5:35

Jerusalem Talmud Eruvin 5:38

Rebbi Isaac bar Naḥman in the name of Rebbi Ḥanina: Where do they disagree? If they put their eruv in a public square. But if they put their eruv in houses even Rebbi Aqiba will agree. Rebbi Abba the son of Rebbi Pappai asked: If it was a city which made an eruv and he put his eruv in a public square, is it not as if they gave their eruv in houses?

Jerusalem Talmud Eruvin 5:38

Jerusalem Talmud Eruvin 5:39

A town which was destroyed. Rebbi Eleazar says, he walks its entirety and outside 2’000 cubits. Samuel says, he only has 2’000 cubits [from] the place of his eruv. Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rab: If somebody deposits his eruv in a sheep-pen or a sheep-corral he walks its entirety and outside it 2’000 cubits. Are a sheep-pen or a sheep-corral not as if houses and apartments were destroyed?

Jerusalem Talmud Eruvin 5:39

Jerusalem Talmud Eruvin 5:41

MISHNAH: Rebbi Aqiba told them, do you not agree with me about one who puts his eruv at the mouth of a cave that he only has 2’000 cubits from the place of his eruv? They told him, when is this? If there are no dwellers in it, but if it is inhabited he walks through all of it and outside 2’000 cubits. It turns out that the interior is easier than its top. But for one who measures about whom they talked one gives 2’000 cubits even if his measure reaches its limit inside the cave.

Jerusalem Talmud Eruvin 5:41

Jerusalem Talmud Eruvin 5:42

HALAKHAH: Paragraph. “Rebbi Aqiba told them, do you not agree with me,” etc. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar. The one who acquires rest in a fore-court has it easier than one who puts his eruv in a fore-court. He who acquires rest in a fore-court walks in its entirety and outside of it 2’000 cubits. He who puts his eruv in a fore-court only has 2’000 cubits from the place of his eruv. Rebbi Zeˋira asked: If one said, rest should be acquired for me in the fore-court? Rebbi Ḥanania the son of Rebbi Hillel said, this is the disagreement of Rebbi Meïr and Rebbi Jehudah. Rebbi Meïr is of the opinion, the main point of an eruv is by a loaf. If he puts his eruv in a fore-court he only has 2’000 cubits from the place of his eruv. Rebbi Jehudah said, the main point of an eruv is by his feet. If he said, rest should be acquired for me in the fore-court, he walks in its entirety and outside of it 2’000 cubits.

Jerusalem Talmud Eruvin 5:42

Jerusalem Talmud Eruvin 5:43

The roof of a tower is considered [part of] the town. The roof of a cave is considered as fields. What, really dwellers? Or maybe just inhabitable? Since Rebbi Isaac bar Naḥman said in the name of Rebbi Ḥanina: one considers it as if filled by water and clay, this means even inhabitable. Rebbi Isaac ben Rebbi Eleazar said, this implies (a city) which has two exits, if between one and the other there are 3’999 cubits one walks in its entirety and outside it 2’000 cubits, 4’000 cubits he only has 2’000 cubits from the place of his eruv. Rabbi Aḥa said; Rebbi Ze`ira explained it. If he would put his sandal anywhere he could go outside and put it on; and if he would put his sandal anywhere he could go outside and put it on. What is the difference from which side he comes? From one side it is forbidden, from both sides it is permitted.

Jerusalem Talmud Eruvin 6:1

MISHNAH: If someone dwells with a Non-Jew in a courtyard or with one who rejects the notion of eruv, that one makes it forbidden for him. Rebbi Eliezer ben Jacob says that he never forbids unless there are two Jews who mutually forbid.

Jerusalem Talmud Eruvin 6:6

Rebbi Jeremiah in the name of Rav: If a courtyard has two gates and an Israel and a Gentile live there; for the Israel one goes after the usual, for the Gentile one goes after the unusual. If there were two Israel and the Gentile in between them, both for Israel and Gentile one goes after the usual. If he ceded the usual domain, the unusual becomes the usual. If he rented the usual domain, the unusual becomes the usual. If the unusual made an eruv, the usual one is not permitted.

Jerusalem Talmud Eruvin 6:9

MISHNAH: In a courtyard where one dweller forgot to make an eruv, his house is forbidden for him and them to bring anything in or take out, but theirs are permitted for them and him. If they ceded their rights to him, he is permitted but they are forbidden. If there were two they forbid one another since a single individual cedes rights and accepts rights but two may cede rights but cannot accept rights.

Jerusalem Talmud Eruvin 6:10

HALAKHAH: Paragraph. “In a courtyard where one dweller forgot to make an eruv,” etc. “But theirs are permitted for them and him.” Because he ceded his rights. May this be repeated cyclically? The students of Rav in the name of Rav: it may be repeated cyclically. Samuel said, it may not be repeated cyclically. The Mishnah disagrees with Samuel: “theirs are permitted for them and him.” Because he ceded his rights. But did we not state: “If they ceded their rights to him, he is permitted but they are forbidden”? He explains it that the Mishnah treats different cases.

Jerusalem Talmud Eruvin 6:11

It was stated: “One who did not make an eruv cedes his rights to two who did make an eruv but two who made an eruv do not cede to one who did not make an eruv. And two who made an eruv may not cede to two who made no eruv. Also two who made no eruv may not cede to two who made no eruv. Everybody may cede his rights and accept rights except two who made no eruv who may cede rights but may not receive.”

Jerusalem Talmud Eruvin 6:11