Talmud Jerusalem
Talmud Jerusalem

Talmud for Eruvin 6:1

בתוך עשרים שמא כלום היא היה רחב בתוך חמש עשרה אמה ר' בא ורב הונא בשם רב עושה פס של ג' אמות וכל שהוא מרחיקו מן הכותל שתי אמות אותו וכל שהוא נידון לשם לחי והשאר והוא שיהא העומד רבה על החלל ויעשה פס ארבעה טפחים ולא כן תני עושה פס של ארבעה טפחים א"ר בא בר פפי כדי להתיר שניהן בלא קורה אית תניי תני מעמיד קנה ודוקרן אית תניי תני עושה פס של ארבעה טפחים א"ר יוסה הלכה כאומר עושה פס ארבעה טפחים תני רשב"ג אומר מבוי שיש לו שני פתחים נותן קורה באחד מהן ומתיר רבי אחא בשם רבי לוי אין הלכה כרבן שמעון בן גמליאל א"ר בא והוא שהעמיד קנה ודוקרן אבל אם עשה פס ארבעה טפחים הלכה כרשב"ג. ותני כן מבוי שיש לו ארבעה פתחים נותן קורה באחד מהן ומתיר א"ר יוסי והוא שנתן על האמצעי אבל אם נתן על החיצון ניחא עומד שכאן מתיר פירצה שכאן ומי מתיר פירצה של הלן א"ר שמי תיפתר כרבן שמעון בן גמליאל ולית את שמע מינה כלום מבוי עקום ומפולש רבי יוחנן אומר נותן לחי וקורה מיכן ועושה צורת פתח מיכן ריש לקיש אמר נותן לחי או קורה ומתיר

But if the doubt exists, that the sight of the impurity dates partly from to-day and partly from the morrow, the impurity is certain, but the sacrifice uncertain. On account of this, R. Hiya bar-Joseph answered in the presence of B. Yohanan: Who is it who taught that one of these occasions of impurity can be divided into two? It was R. Yosse. He answered: You thus refute your own opinion; for you say that each twinkling of an eye of the time accomplished in a half-mile, according to R. Nehemiah, is doubtful, and not only the end of it. No contradiction can be offered to this; when the Prophet Elijah shall return to this world, and will explain to us what this twilight means, no one will contest him. R. Hanina argued against the disciples of the Rabbis: Since, said he, it is night as soon as three stars are visible, be the sun still high in the heavens, the same must apply (before the day) in the morning. R. Abba said: It is written (in Gen. xix. 23) : "The sun was risen upon the earth when Lot entered into Zoar;" and is written (in Lev. xxii. 7): "And when the sun is down he shall be clean." The sunrise is compared with the sunset: As sunset corresponds to the disappearance of the sun from the sight of man, so also sunrise is manifested by the appearance of the sun to the eye of man.

Jerusalem Talmud Eruvin

There we have stated136Mishnah 6:8. The rules which make a multi-party courtyard accessible to all parties are completely parallel to those which make a multi-courtyard alley accessible to all courtyard dwellers.: “Because the relation of the alley to courtyards is like that of a courtyard to houses.” How many courtyards must there be for an alley137That the alley can be turned into private domain for the rules of the Sabbath.? 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]138The text in parentheses was written by the scribe; it was changed into the text in brackets by the corrector. The first text is quoted by the Sephardic Rashba (ad 12b, col. 97) but the second by the Ashkenazic Sefer Miṣwot Gadol (Hilkhot Eruvin, fol. 245a in the Venice edition). R. Naḥman bar Jacob is not known to have had contact with R. Joḥanan.: An alley cannot have less than two courtyards, a courtyard cannot have less than two houses139There is a difference in that an alley with only one courtyard cannot be turned into a private domain but a courtyard belonging to only one one-family dwelling automatically is private domain.. An alley whose length and width are equal is not permitted by lath or beam but by planks like a courtyard133Babli 12b.. Samuel asked Rav, by how much must its length exceed its width? He told him, anything135In the Babli Rav attributes the ruling to his uncle R. Ḥiyya.. 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 beam140A dead-end alley with five side arms becomes permitted by beam or lath at the entrance from the public road and does not need anything for the side arms (assuming that all dwellers there participate in the eruv) even if the total length of the openings into the side alleys is larger than the total length of the walls bordering the main alley., if they are distant four cubits141The meaning of this clause is unknown..
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Jerusalem Talmud Eruvin

A town which was destroyed155But the ruins and an outline of the wall are still standing.. 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 destroyed156Sheep pens were never built for human dwelling, houses were even if now they are ruins. Since one makes Sabbath in a human dwelling, what holds for sheep pens certainly holds for ruined houses.?
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Jerusalem Talmud Eruvin

HALAKHAH: Paragraph. “Two courtyards, one inside the other,169Mishnah 9. All of the Mishnah except the Sages’ statement is R. Aqiba’s.” etc. Rebbi Yose said, this is Rebbi Aqiba’s since Rebbi Aqiba said, the right of access makes it forbidden 169Mishnah 9. All of the Mishnah except the Sages’ statement is R. Aqiba’s.. Rebbi La said in the name of Rebbi Yannai, forbidden right of access makes it forbidden170Only if the people having right of access to the courtyard are forbidden to carry in the courtyard do they prohibit the people of the courtyard to carry there. Cf. Babli 59b, 65b, 75a..
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