lath

Not only a fence, but even if he puts up laths, if between one lath and the next there is less that three hand-breadths it is considered a fence. Even standing grain and straw? Or does it agree with what Rebbi Ḥanina said: Nothing forbidden may form a separation to save? They are of the opinion that what is forbidden does form a separation to forbid.

If it was wide within fifteen cubits, Rebbi Abba and Rav Huna in the name of Rav: He makes a plank of slightly more than three hand-breadths and removes it two cubits from the wall. The slight addition is treated as lath, and it is permitted on condition that what is standing be more than the empty space. Should he not make a plank four hand-breadths wide? Did we not state, he makes a plank four hand-breadths wide? Rebbi Abba bar Pappai said, in order to permit both parts without beam. Some Tannaim state, he puts up a stick and a double-pointed stake; some Tannaim state, he makes a plank four hand-breadths wide. Rebbi Yose said, practice follows him who said, he makes a plank four hand-breadths wide.

A curved and open alley. Rebbi Joḥanan said, he puts a beam or a lath on one side and makes a door frame on the other side. Rebbi Simeon ben Laqish said, he puts a beam or a lath there which permits. In Rebbi Simeon ben Laqish’s opinion, if they wanted to fix it so that each side may use it up to the closing wall, would not two domains use a common domain? But one may use it up to the bend and the other may use it up to the bend. Would not two domains use a domain forbidden to them? Rav and Samuel, Rav like Rebbi Joḥanan and Samuel like Rebbi Simeon ben Laqish.

A curved and open alley. Rebbi Joḥanan said, he puts a beam or a lath on one side and makes a door frame on the other side. Rebbi Simeon ben Laqish said, he puts a beam or a lath there which permits. In Rebbi Simeon ben Laqish’s opinion, if they wanted to fix it so that each side may use it up to the closing wall, would not two domains use a common domain? But one may use it up to the bend and the other may use it up to the bend. Would not two domains use a domain forbidden to them? Rav and Samuel, Rav like Rebbi Joḥanan and Samuel like Rebbi Simeon ben Laqish.

Rebbi Joḥanan and Rebbi Simeon ben Laqish were staying in Rebbi Isaac’s street. Rebbi Simeon ben Laqish carried, according to his opinion, Rebbi Joḥanan did not carry, according to his opinion. Rebbi Joḥanan neither forbade nor carried; he said, let the dwellers in the alley be in error, lest they be intentional. What, did he carry or did he not carry? If you say that he carried, then Rebbi Joḥanan’s opinion did change. If you say that he did not carry, it should be forbidden to the dwellers in the alley. Rebbi Joḥanan annulled his rights. Rebbi Aḥa said, Rebbi Simeon ben Laqish forced Rebbi Joḥanan and he carried. Rebbi Mattaniah said, this is correct. What is Rebbi Meïr’s reason? They considered him as unintentional compared to intentional. What is the rabbis’ opinion? Since they are suspected of carrying they are as if intentional. They told him, if this be so then the haters of Rebbi Joḥanan should be considered like a Sadducee for the dwellers in the alley and it should become forbidden for the dwellers in the alley. Rebbi Yose ben Rebbi Abun said, a Sadducee is suspected of carrying; here what can you say? What is the difference between them? If it was built like a χ. Rebbi Joḥanan said, he puts a beam or a lath on one side and makes a door frame on the other side. Rebbi Simeon ben Laqish said, even many beams do not make it permitted.

Rebbi Zeˋira, Rav Huna in the name of Rav: An alley whose length and width are equal is not permitted by lath or beam but by planks like a courtyard. Samuel heard this from him and exerted himself after him 40 times. The rabbis of Caesarea do not say so but rather that Samuel asked Rav, by how much must their length exceed their width? He responded and told him, anything. For this he exerted himself after him 40 times, for one might need Rav and not find him.

There we have stated: “Because the relation of the alley to courtyards is like that of a courtyard to houses.” How many courtyards must there be for an alley? Rav and Samuel both are saying, there cannot be less than two. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, even one courtyard on each side. Rebbi Aha, Rebbi Ḥinena in the name of Rebbi Joḥanan said, even a courtyard on one side and a house on the other side, a house on one side and a store on the other side. Rav Naḥman bar Jacob (asked) [in the name of Rebbi Joḥanan]: An alley cannot have less than two courtyards, a courtyard cannot have less than two houses. An alley whose length and width are equal is not permitted by lath or beam but by planks like a courtyard. Samuel asked Rav, by how much must its length exceed its width? He told him, anything. The dwellers of the Land of Israel make theirs square. If five alleys open into one alley. Whether what is standing is more than what is breached or what is breached is more than what is standing, it does not need a beam, if they are distant four cubits.

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. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: A hinge and its fastener; nothing should be missing but the door. Rebbi Jeremiah said this before Rebbi Zeˋira, who told him, what do you have in your hand? Rebbi Ila in the name of Rebbi Joḥanan, the door frame about which they spoke is a stick on each side and bast over them. Rebbi Yose said, the rabbis here follow their opinion and the rabbis there follow their opinion. Since the rabbis there are saying, the door frame about which they spoke is a stick on each side and bast over them; they are those who say, it is not so. But the rabbis here who are saying, a hinge and its fastener; nothing should be missing but the door, they are those who say, it is so.

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. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: A hinge and its fastener; nothing should be missing but the door. Rebbi Jeremiah said this before Rebbi Zeˋira, who told him, what do you have in your hand? Rebbi Ila in the name of Rebbi Joḥanan, the door frame about which they spoke is a stick on each side and bast over them. Rebbi Yose said, the rabbis here follow their opinion and the rabbis there follow their opinion. Since the rabbis there are saying, the door frame about which they spoke is a stick on each side and bast over them; they are those who say, it is not so. But the rabbis here who are saying, a hinge and its fastener; nothing should be missing but the door, they are those who say, it is so.

MISHNAH: The legitimization of an alley: the House of Shammai say by lath and beam; but the House of Hillel say, either by lath or by beam; Rebbi Eliezer says, two laths. A student said before Rebbi Aqiba in the name of Rebbi Ismael that the Houses of Shammai and Hillel did not disagree about an alley which is less that four [cubits wide] that it is [permitted] either by lath or by beam; about what did they disagree? About one wider than four [cubits] up to ten where the House of Shammai say by lath and beam; but the House of Hillel say, either by lath or by beam. Rebbi Aqiba said, they disagree in both cases.

MISHNAH: The legitimization of an alley: the House of Shammai say by lath and beam; but the House of Hillel say, either by lath or by beam; Rebbi Eliezer says, two laths. A student said before Rebbi Aqiba in the name of Rebbi Ismael that the Houses of Shammai and Hillel did not disagree about an alley which is less that four [cubits wide] that it is [permitted] either by lath or by beam; about what did they disagree? About one wider than four [cubits] up to ten where the House of Shammai say by lath and beam; but the House of Hillel say, either by lath or by beam. Rebbi Aqiba said, they disagree in both cases.

MISHNAH: The legitimization of an alley: the House of Shammai say by lath and beam; but the House of Hillel say, either by lath or by beam; Rebbi Eliezer says, two laths. A student said before Rebbi Aqiba in the name of Rebbi Ismael that the Houses of Shammai and Hillel did not disagree about an alley which is less that four [cubits wide] that it is [permitted] either by lath or by beam; about what did they disagree? About one wider than four [cubits] up to ten where the House of Shammai say by lath and beam; but the House of Hillel say, either by lath or by beam. Rebbi Aqiba said, they disagree in both cases.

MISHNAH: The legitimization of an alley: the House of Shammai say by lath and beam; but the House of Hillel say, either by lath or by beam; Rebbi Eliezer says, two laths. A student said before Rebbi Aqiba in the name of Rebbi Ismael that the Houses of Shammai and Hillel did not disagree about an alley which is less that four [cubits wide] that it is [permitted] either by lath or by beam; about what did they disagree? About one wider than four [cubits] up to ten where the House of Shammai say by lath and beam; but the House of Hillel say, either by lath or by beam. Rebbi Aqiba said, they disagree in both cases.

MISHNAH: The legitimization of an alley: the House of Shammai say by lath and beam; but the House of Hillel say, either by lath or by beam; Rebbi Eliezer says, two laths. A student said before Rebbi Aqiba in the name of Rebbi Ismael that the Houses of Shammai and Hillel did not disagree about an alley which is less that four [cubits wide] that it is [permitted] either by lath or by beam; about what did they disagree? About one wider than four [cubits] up to ten where the House of Shammai say by lath and beam; but the House of Hillel say, either by lath or by beam. Rebbi Aqiba said, they disagree in both cases.

HALAKHAH: “The legitimization of an alley,” etc. What laths? Two laths and beam following the House of Shammai? Laths but no beam following the House of Hillel? Three [hand-breadths wide] following Rebbi Yose? Arbitrarily small following the rabbis? Let us hear from the following: “It happened that Rebbi Eliezer went to his student Rebbi Yose ben Perora at Oblin. He showed him an alley where there was only one lath. He told him, make it two laths. He said to him, what? Are you telling me to close it off? He told him, let it be closed; there is an argument for the domains of the Sabbath in this respect?” This implies three following Rebbi Yose. If you would say, arbitrarily small following the rabbis, does arbitrarily small close off?

Rav went to a certain place; he saw a certain alley, he understood that [the beam] was [rotten], he hit it with a stick and felled it. Rav Ḥuna said to him, the date palm stands. Rav told him, the eyes of Rav Ḥuna are high, the eyes of Rav are not high; but I am forbidding it for them because of a beam and the next Sabbath I am permitting it to them because of a lath, that they should know that if the palm tree were removed they would be forbidden to carry. Some want to say, that they should not think following Rebbi Jehudah, as Rebbi Jehudah said, “wide enough even if not strong enough.”

Rebbi Ḥinena did not say so but: Rav went to a certain place; he saw a certain alley whose beam had been removed, and forbade it. Rav Ḥuna said to him, the date palm stands. Rav told him, the eyes of Rav Ḥuna are high, the eyes of Rav are not high; but I am forbidding it for them because of a beam, and the next Sabbath I am permitting it to them because of a lath, that they should know that if the palm tree were removed they would be forbidden to carry. Some want to say, that they should not think following Rebbi Jehudah, as we have stated there, “what is a corral? Anything close to a village, the words of Rebbi Jehudah.” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

HALAKHAH: “One may use anything for laths,” etc. It was stated: Anything alive one makes into a sidewall but one does not make it into a lath, the words of Rebbi Meïr, but the Sages say, one does not make it into a sidewall but makes it into a lath. Rebbi Aḥa said, there is one Tanna; for him who says that one makes it into a sidewall one makes it into a lath, and for him who says that one does not make it into a sidewall one does not make it into a lath. Rebbi Yose said, there are two Tannaim. Why could one make it into a sidewall? For if it would slip off, would he not notice? Why does one not make it into a lath? For if it would slip off, would he notice? Rebbi Joshua the Southerner was standing with students of Rebbi Aḥa. (They said to him) [He said to them], it is said at the end what disagrees with your teacher: But the Sages say, one does not make it into a sidewall but makes it into a lath. Since in a situation where he would not notice in case it slipped off you are saying that it is permitted, here where he would notice in case it slipped off not so much more? Therefore there must be two Tannaim according to Rebbi Aḥa. Since you are saying that there are two Tannaim according to Rebbi Yose, so you also have to say here, there are two Tannaim according to Rebbi Aḥa.

HALAKHAH: “One may use anything for laths,” etc. It was stated: Anything alive one makes into a sidewall but one does not make it into a lath, the words of Rebbi Meïr, but the Sages say, one does not make it into a sidewall but makes it into a lath. Rebbi Aḥa said, there is one Tanna; for him who says that one makes it into a sidewall one makes it into a lath, and for him who says that one does not make it into a sidewall one does not make it into a lath. Rebbi Yose said, there are two Tannaim. Why could one make it into a sidewall? For if it would slip off, would he not notice? Why does one not make it into a lath? For if it would slip off, would he notice? Rebbi Joshua the Southerner was standing with students of Rebbi Aḥa. (They said to him) [He said to them], it is said at the end what disagrees with your teacher: But the Sages say, one does not make it into a sidewall but makes it into a lath. Since in a situation where he would not notice in case it slipped off you are saying that it is permitted, here where he would notice in case it slipped off not so much more? Therefore there must be two Tannaim according to Rebbi Aḥa. Since you are saying that there are two Tannaim according to Rebbi Yose, so you also have to say here, there are two Tannaim according to Rebbi Aḥa.

HALAKHAH: “One may use anything for laths,” etc. It was stated: Anything alive one makes into a sidewall but one does not make it into a lath, the words of Rebbi Meïr, but the Sages say, one does not make it into a sidewall but makes it into a lath. Rebbi Aḥa said, there is one Tanna; for him who says that one makes it into a sidewall one makes it into a lath, and for him who says that one does not make it into a sidewall one does not make it into a lath. Rebbi Yose said, there are two Tannaim. Why could one make it into a sidewall? For if it would slip off, would he not notice? Why does one not make it into a lath? For if it would slip off, would he notice? Rebbi Joshua the Southerner was standing with students of Rebbi Aḥa. (They said to him) [He said to them], it is said at the end what disagrees with your teacher: But the Sages say, one does not make it into a sidewall but makes it into a lath. Since in a situation where he would not notice in case it slipped off you are saying that it is permitted, here where he would notice in case it slipped off not so much more? Therefore there must be two Tannaim according to Rebbi Aḥa. Since you are saying that there are two Tannaim according to Rebbi Yose, so you also have to say here, there are two Tannaim according to Rebbi Aḥa.

HALAKHAH: “One may use anything for laths,” etc. It was stated: Anything alive one makes into a sidewall but one does not make it into a lath, the words of Rebbi Meïr, but the Sages say, one does not make it into a sidewall but makes it into a lath. Rebbi Aḥa said, there is one Tanna; for him who says that one makes it into a sidewall one makes it into a lath, and for him who says that one does not make it into a sidewall one does not make it into a lath. Rebbi Yose said, there are two Tannaim. Why could one make it into a sidewall? For if it would slip off, would he not notice? Why does one not make it into a lath? For if it would slip off, would he notice? Rebbi Joshua the Southerner was standing with students of Rebbi Aḥa. (They said to him) [He said to them], it is said at the end what disagrees with your teacher: But the Sages say, one does not make it into a sidewall but makes it into a lath. Since in a situation where he would not notice in case it slipped off you are saying that it is permitted, here where he would notice in case it slipped off not so much more? Therefore there must be two Tannaim according to Rebbi Aḥa. Since you are saying that there are two Tannaim according to Rebbi Yose, so you also have to say here, there are two Tannaim according to Rebbi Aḥa.

HALAKHAH: “One may use anything for laths,” etc. It was stated: Anything alive one makes into a sidewall but one does not make it into a lath, the words of Rebbi Meïr, but the Sages say, one does not make it into a sidewall but makes it into a lath. Rebbi Aḥa said, there is one Tanna; for him who says that one makes it into a sidewall one makes it into a lath, and for him who says that one does not make it into a sidewall one does not make it into a lath. Rebbi Yose said, there are two Tannaim. Why could one make it into a sidewall? For if it would slip off, would he not notice? Why does one not make it into a lath? For if it would slip off, would he notice? Rebbi Joshua the Southerner was standing with students of Rebbi Aḥa. (They said to him) [He said to them], it is said at the end what disagrees with your teacher: But the Sages say, one does not make it into a sidewall but makes it into a lath. Since in a situation where he would not notice in case it slipped off you are saying that it is permitted, here where he would notice in case it slipped off not so much more? Therefore there must be two Tannaim according to Rebbi Aḥa. Since you are saying that there are two Tannaim according to Rebbi Yose, so you also have to say here, there are two Tannaim according to Rebbi Aḥa.

HALAKHAH: “One may use anything for laths,” etc. It was stated: Anything alive one makes into a sidewall but one does not make it into a lath, the words of Rebbi Meïr, but the Sages say, one does not make it into a sidewall but makes it into a lath. Rebbi Aḥa said, there is one Tanna; for him who says that one makes it into a sidewall one makes it into a lath, and for him who says that one does not make it into a sidewall one does not make it into a lath. Rebbi Yose said, there are two Tannaim. Why could one make it into a sidewall? For if it would slip off, would he not notice? Why does one not make it into a lath? For if it would slip off, would he notice? Rebbi Joshua the Southerner was standing with students of Rebbi Aḥa. (They said to him) [He said to them], it is said at the end what disagrees with your teacher: But the Sages say, one does not make it into a sidewall but makes it into a lath. Since in a situation where he would not notice in case it slipped off you are saying that it is permitted, here where he would notice in case it slipped off not so much more? Therefore there must be two Tannaim according to Rebbi Aḥa. Since you are saying that there are two Tannaim according to Rebbi Yose, so you also have to say here, there are two Tannaim according to Rebbi Aḥa.

HALAKHAH: Paragraph. “Rebbi Jehudah says, up to two bet se’ah,” etc. Rebbi Joḥanan said, the argument of Rebbi Jehudah is inverted, as we have stated there: “And similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”. Rebbi Eleazar said, it is not inverted. Rebbi Jeremiah said, for he is of Rav Jehudah’s opinion, as Rav Jehudah said, that is if it is open to a domain of difficult access. But if it was open to the public domain it is forbidden. Rebbi Yose said, everywhere Rebbi Eleazar seeks support from the Elder Rebbi Ḥiyya. Rebbi Ḥiyya stated, how does one permit public domain? Rebbi Jehudah says, a lath on each side or a beam at each side but the Sages say a lath and a beam on one side and he shall make a door frame on the other side. And here he says so? Here about ten [cubits], there about thirteen. The words of the rabbis disagree. Rebbi Aḥa said, Rav Hoshaia asked my father, how large can the breach of an alley be in the opinion of Rebbi Jehudah? And he told him, thirteen [cubits]. And here he says so? The Rabbis of Caesarea say, there what is standing is more than what is breached but here what is breached is more than what is standing.

HALAKHAH: Paragraph. “Rebbi Jehudah says, up to two bet se’ah,” etc. Rebbi Joḥanan said, the argument of Rebbi Jehudah is inverted, as we have stated there: “And similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”. Rebbi Eleazar said, it is not inverted. Rebbi Jeremiah said, for he is of Rav Jehudah’s opinion, as Rav Jehudah said, that is if it is open to a domain of difficult access. But if it was open to the public domain it is forbidden. Rebbi Yose said, everywhere Rebbi Eleazar seeks support from the Elder Rebbi Ḥiyya. Rebbi Ḥiyya stated, how does one permit public domain? Rebbi Jehudah says, a lath on each side or a beam at each side but the Sages say a lath and a beam on one side and he shall make a door frame on the other side. And here he says so? Here about ten [cubits], there about thirteen. The words of the rabbis disagree. Rebbi Aḥa said, Rav Hoshaia asked my father, how large can the breach of an alley be in the opinion of Rebbi Jehudah? And he told him, thirteen [cubits]. And here he says so? The Rabbis of Caesarea say, there what is standing is more than what is breached but here what is breached is more than what is standing.

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 it. Rebbi Aḥa asked, may not a person ask about his dedication? Rebbi Aḥa said that Rebbi Miasha asked: There Rebbi Simeon said that Ḥiyya the son of Rav said, if one used idolatry 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 have?

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.

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.

How many courtyards must be in an alley? Rav and Samuel both say no less than two. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Even a courtyard on one side and a house on the other, a house on one side and a store on the other. Rav Naḥman bar Jacob asked: An alley has no less than two courtyards, does a courtyard have no less than two houses? An alley whose length and width are equal is not permitted by lath or beam but by planks like a courtyard. Samuel asked Rav, by how much must their length exceed their width? He told him, anything. The dwellers in the Land of Israel make them square.

Rebbi Isaac Ḥaqula in the name of Rebbu Jehudah the Prince: One forcibly makes an eruv for a person. It was stated thus: “The dwellers in an alley force one another to install lath or beam,” and it was stated: If they told him to make an eruv and he does not object. If he objects does one force him? Rebbi Yudan said, the baraita is Rebbi Meïr’s. Rebbi Yose ben Rebbi Abun said, one may explain it according to everybody if he is a Sadducee. But was it not stated: “If one forgot and did not make an eruv, whether in error or intentionally he forbids, the words of Rebbi Meïr. Rebbi Jehudah says intentionally he forbids, in error he does not forbid.” Intentionally he forbids; may one not make eruv for him forcibly? But it must be a fine. Then he should be forbidden but everybody else permitted. Since they could make an eruv and did not make it one fines him. But does Rebbi Meïr not hold that one may make something in favor of another person without his knowledge, only one may not impose a disadvantage on him? Rebbi Meïr holds that this is not a favor; a person does not want that a neighbor may come to his house except on his invitation.

Rebbi Joḥanan in the name of Rebbi Eleazar ben Rebbi Simeon. If anybody does not want to participate in an ‘eruv one enters his house and makes the ‘eruv against his will. But was it not stated: if he does not want to make an ‘eruv, if he does not refuse one enters his house and makes the ‘eruv against his will? Because he does not refuse. But not if he does refuse. But was it not stated: “The dwellers at a dead end alley may force one another to make a lath or a beam for the dead end alley.” Rebbi Yose ben Rebbi Abun said, not that he refused but out of ill-will he does not want to participate in an ‘eruv.