## Eruvin Daf 13a

###### Eruvin 13a:1
[Eruvin 13a:1](https://torahapp.org/share/book/Eruvin/r/13a:1)

רַבִּי עֲקִיבָא אוֹמֵר: עַל זֶה וְעַל זֶה נֶחְלְקוּ כּוּ׳.

**William Davidson Edition - English:**
The mishna relates that a student recited a *halakha* before Rabbi Akiva, and he did not accept the student’s version of the dispute between Beit Shammai and Beit Hillel, as **Rabbi Akiva said: They disagree about this,** an alleyway less than four cubits wide, **and about that,** an alleyway more than four cubits wide.


###### Eruvin 13a:2
[Eruvin 13a:2](https://torahapp.org/share/book/Eruvin/r/13a:2)

רַבִּי עֲקִיבָא הַיְינוּ תַּנָּא קַמָּא! אִיכָּא בֵּינַיְיהוּ דְּרַב אַחְלַי, וְאִיתֵּימָא רַב יְחִיאֵל. וְלָא מְסַיְּימִי.

**William Davidson Edition - English:**
The Gemara asks: In that case, the opinion of **Rabbi Akiva** is identical with the opinion **first *tanna*** of the mishna, as he too holds that Beit Shammai and Beit Hillel disagree in all cases, irrespective of the width of the alleyway. The Gemara answers: **There is** a practical difference **between them** with regard to the *halakha* stated by **Rav Aḥlai, and some say** it was **Rav Yeḥiel,** that an alleyway less than four handbreadths wide requires no corrective action. However, their respective opinions **are not defined;** which *tanna* accepts the view of Rav Aḥlai and which *tanna* rejects it cannot be determined.


###### Eruvin 13a:3
[Eruvin 13a:3](https://torahapp.org/share/book/Eruvin/r/13a:3)

תַּנְיָא, אָמַר רַבִּי עֲקִיבָא: לָא אָמַר רַבִּי יִשְׁמָעֵאל דָּבָר זֶה, אֶלָּא אוֹתוֹ תַּלְמִיד אָמַר דָּבָר זֶה, וַהֲלָכָה כְּאוֹתוֹ תַּלְמִיד.

**William Davidson Edition - English:**
**It was taught** in a *baraita* that **Rabbi Akiva said: Rabbi Yishmael did not state this matter,** as it is unlikely that Rabbi Yishmael would err in this manner; **rather,** it was **that disciple who stated that matter** on his own, **and the *halakha* is in accordance with** the opinion of **that disciple.**


###### Eruvin 13a:4
[Eruvin 13a:4](https://torahapp.org/share/book/Eruvin/r/13a:4)

הָא גּוּפַהּ קַשְׁיָא: אָמְרַתְּ ״לָא אָמַר רַבִּי יִשְׁמָעֵאל דָּבָר זֶה״ — אַלְמָא לֵית הִלְכְתָא כְּווֹתֵיהּ, וַהֲדַר אָמְרַתְּ: ״הֲלָכָה כְּאוֹתוֹ תַּלְמִיד״!

**William Davidson Edition - English:**
With regard to that *baraita* the Gemara asks: **This** *baraita* **itself is difficult. You stated** initially that **Rabbi Yishmael did not state this matter; apparently the *halakha* is not in accordance with** the opinion of the disciple. **And then you said: The *halakha* is in accordance with** the opinion of **that disciple.**


###### Eruvin 13a:5
[Eruvin 13a:5](https://torahapp.org/share/book/Eruvin/r/13a:5)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: לֹא אֲמָרָהּ רַבִּי עֲקִיבָא אֶלָּא לְחַדֵּד בָּהּ הַתַּלְמִידִים.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Shmuel said: Rabbi Akiva said** that the *halakha* is in accordance with that disciple **only to sharpen** the minds of **his students with** his statement. Seeking to encourage his students to suggest novel opinions, he praised that disciple before them but did not actually rule in accordance with the disciple’s opinion.


###### Eruvin 13a:6
[Eruvin 13a:6](https://torahapp.org/share/book/Eruvin/r/13a:6)

וְרַב נַחְמָן בַּר יִצְחָק אָמַר: נִרְאִין אִיתְּמַר.

**William Davidson Edition - English:**
**And Rav Naḥman bar Yitzḥak said,** in another attempt to resolve the contradiction: The statement of the disciple **appears** to be reasonable **was stated.** Although Rabbi Yishmael himself did not make that statement, the statement of the disciple is reasonable.


###### Eruvin 13a:7
[Eruvin 13a:7](https://torahapp.org/share/book/Eruvin/r/13a:7)

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כׇּל מָקוֹם שֶׁאַתָּה מוֹצֵא ״מִשּׁוּם רַבִּי יִשְׁמָעֵאל אָמַר תַּלְמִיד אֶחָד לִפְנֵי רַבִּי עֲקִיבָא״ — אֵינוֹ אֶלָּא רַבִּי מֵאִיר, שֶׁשִּׁימֵּשׁ אֶת רַבִּי יִשְׁמָעֵאל וְאֶת רַבִּי עֲקִיבָא.

**William Davidson Edition - English:**
**Rabbi Yehoshua ben Levi said: Anywhere that you find** a statement introduced with: **A certain disciple said before Rabbi Akiva in the name of Rabbi Yishmael, it is none other than Rabbi Meir,** who was the student **who served** both **Rabbi Yishmael and Rabbi Akiva.**


###### Eruvin 13a:8
[Eruvin 13a:8](https://torahapp.org/share/book/Eruvin/r/13a:8)

דְּתַנְיָא, אָמַר רַבִּי מֵאִיר: כְּשֶׁהָיִיתִי אֵצֶל רַבִּי יִשְׁמָעֵאל הָיִיתִי מֵטִיל קַנְקַנְתּוֹם לְתוֹךְ הַדְּיוֹ, וְלֹא אָמַר לִי דָּבָר. כְּשֶׁבָּאתִי אֵצֶל רַבִּי עֲקִיבָא, אֲסָרָהּ עָלַי.

**William Davidson Edition - English:**
**As it was taught** in a *baraita* that **Rabbi Meir said: When I was** a student **with Rabbi Yishmael, I used to put iron sulfate [*kankantom*] into the ink** with which I wrote Torah scrolls, **and he did not say anything to me. When I came** to study **with Rabbi Akiva, he prohibited me** from doing **so.**


###### Eruvin 13a:9
[Eruvin 13a:9](https://torahapp.org/share/book/Eruvin/r/13a:9)

אִינִי?! וְהָאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל מִשּׁוּם רַבִּי מֵאִיר: כְּשֶׁהָיִיתִי לוֹמֵד אֵצֶל רַבִּי עֲקִיבָא הָיִיתִי מֵטִיל קַנְקַנְתּוֹם לְתוֹךְ הַדְּיוֹ, וְלֹא אָמַר לִי דָּבָר. וּכְשֶׁבָּאתִי אֵצֶל רַבִּי יִשְׁמָעֵאל, אָמַר לִי: בְּנִי, מָה מְלַאכְתֶּךָ? אָמַרְתִּי לוֹ: לַבְלָר אֲנִי. אָמַר לִי: בְּנִי, הֱוֵי זָהִיר בִּמְלַאכְתֶּךָ, שֶׁמְּלַאכְתְּךָ מְלֶאכֶת שָׁמַיִם הִיא, שֶׁמָּא אַתָּה מְחַסֵּר אוֹת אַחַת אוֹ מְיַיתֵּר אוֹת אַחַת — נִמְצֵאתָ מַחֲרִיב אֶת כָּל הָעוֹלָם כּוּלּוֹ.

**William Davidson Edition - English:**
The Gemara challenges this statement: **Is that so? Didn’t Rav Yehuda say** that **Shmuel said in the name of Rabbi Meir: When I studied with Rabbi Akiva** as his disciple, **I used to put iron sulfate into the ink, and he did not say anything to me. But when I came** to study **with Rabbi Yishmael, he said to me: My son, what is your vocation? I replied: I am a scribe [*lavlar*]** who writes Torah scrolls. **He said to me: My son, be careful in your vocation, as your vocation is heavenly service,** and care must be taken **lest you omit a single letter or add a single letter** out of place, **and you will end up destroying the whole world in its entirety.** Addition or omission of a single letter can change the meaning from truth [*emet*] to death [*met*].


###### Eruvin 13a:10
[Eruvin 13a:10](https://torahapp.org/share/book/Eruvin/r/13a:10)

אָמַרְתִּי לוֹ: דָּבָר אֶחָד יֵשׁ לִי וְ׳קַנְקַנְתּוֹם׳ שְׁמוֹ, שֶׁאֲנִי מֵטִיל לְתוֹךְ הַדְּיוֹ. אָמַר לִי: וְכִי מְטִילִין קַנְקַנְתּוֹם לְתוֹךְ הַדְּיוֹ? וַהֲלֹא אָמְרָה תּוֹרָה: ״וְכָתַב וּמָחָה״, כְּתָב שֶׁיָּכוֹל לִמָּחוֹת.

**William Davidson Edition - English:**
**I said to him: I have one substance called iron sulfate, which I place into the ink,** and therefore I am not concerned. **He said to me: May one place iron sulfate into the ink? Didn’t the Torah state** with regard to *sota*: **“And** the priest **shall write** these curses in a book, **and he shall blot them out** into the water of bitterness” (Numbers 5:23)? The Torah requires **writing that can be blotted out.**


###### Eruvin 13a:11
[Eruvin 13a:11](https://torahapp.org/share/book/Eruvin/r/13a:11)

מַאי קָאֲמַר לֵיהּ, וּמַאי קָא מְהַדַּר לֵיהּ?

**William Davidson Edition - English:**
The Gemara clarifies elements of the conversation: **What is** Rabbi Yishmael **saying to** Rabbi Meir, **and what is he answering him?** Rabbi Meir’s response with regard to iron sulfate does not seem to address Rabbi Yishmael’s comments with regard to omissions and additions.


###### Eruvin 13a:12
[Eruvin 13a:12](https://torahapp.org/share/book/Eruvin/r/13a:12)

הָכִי קָאֲמַר לֵיהּ: לָא מִיבַּעְיָא בַּחֲסֵירוֹת וּבִיתֵירוֹת [דְּלָא טָעֵינָא] — דְּבָקִי אֲנָא, אֶלָּא אֲפִילּוּ מֵיחַשׁ לִזְבוּב נָמֵי, דִּילְמָא אָתֵי וְיָתֵיב אַתָּגֵיהּ דְּדָלֶת וּמָחֵיק לֵיהּ וּמְשַׁוֵּי לֵיהּ רֵישׁ — דָּבָר אֶחָד יֵשׁ לִי וְקַנְקַנְתּוֹם שְׁמוֹ שֶׁאֲנִי מֵטִיל לְתוֹךְ הַדְּיוֹ.

**William Davidson Edition - English:**
The Gemara explains that **this is** what Rabbi Meir **is saying to** Rabbi Yishmael: **There is no need** to mention **defective and plene** words, **as I am an expert; however, even with regard to the concern that a fly might come and land on the crown of** the letter ***dalet* and blot it out and render it a *reish*,** thereby changing the meaning of the word, I am not concerned, as **I have a substance called iron sulfate that I place into the ink** so that it will not be erased.


###### Eruvin 13a:13
[Eruvin 13a:13](https://torahapp.org/share/book/Eruvin/r/13a:13)

קַשְׁיָא שִׁימּוּשׁ אַשִּׁימּוּשׁ, קַשְׁיָא אֲסָרָהּ אַאֲסָרָהּ.

**William Davidson Edition - English:**
Nevertheless, **there is a difficulty between service and service,** as one source states that Rabbi Meir initially served Rabbi Akiva, whereas the other source states that he served Rabbi Yishmael first. **There is a difficulty between** the words **he prohibited it** in the *baraita*, which is referring to Rabbi Akiva, **and he prohibited it** in the statement of Rav Yehuda, which is referring to Rabbi Yishmael.


###### Eruvin 13a:14
[Eruvin 13a:14](https://torahapp.org/share/book/Eruvin/r/13a:14)

בִּשְׁלָמָא שִׁימּוּשׁ אַשִּׁימּוּשׁ לָא קַשְׁיָא: מֵעִיקָּרָא אֲתָא לְקַמֵּיהּ דְּרַבִּי עֲקִיבָא, וּמִדְּלָא מָצֵי לְמֵיקַם אַלִּיבֵּיהּ — אֲתָא לְקַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל, וּגְמַר גְּמָרָא, וַהֲדַר אֲתָא לְקַמֵּיהּ דְּרַבִּי עֲקִיבָא, וּסְבַר סְבָרָא.

**William Davidson Edition - English:**
The Gemara comments: **Granted, there is no difficulty between** the accounts in the two sources with regard to **service and service,** as it can be suggested as follows: Rabbi Meir **initially came** to study **before Rabbi Akiva, and since he was unable to comprehend** the teachings **in accordance with his** opinion, **he came before Rabbi Yishmael and studied the tradition, and again came before Rabbi Akiva and studied logical** analysis. After studying the basic principles from Rabbi Yishmael, he was able to understand the more complex teachings of Rabbi Akiva.


###### Eruvin 13a:15
[Eruvin 13a:15](https://torahapp.org/share/book/Eruvin/r/13a:15)

אֶלָּא אֲסָרָהּ אַאֲסָרָהּ קַשְׁיָא! קַשְׁיָא.

**William Davidson Edition - English:**
Having reconciled the first difficulty, the Gemara continues: **However, the difficulty with regard to** whether Rabbi Akiva **prohibited** iron sulfate or Rabbi Yishmael **prohibited** it remains **difficult.** The Gemara notes: It indeed remains **difficult;** no answer was found.


###### Eruvin 13a:16
[Eruvin 13a:16](https://torahapp.org/share/book/Eruvin/r/13a:16)

תַּנְיָא רַבִּי יְהוּדָה אוֹמֵר, רַבִּי מֵאִיר הָיָה אוֹמֵר: לַכֹּל מְטִילִין קַנְקַנְתּוֹם לְתוֹךְ הַדְּיוֹ, חוּץ מִפָּרָשַׁת סוֹטָה. וְרַבִּי יַעֲקֹב אוֹמֵר מִשְּׁמוֹ: חוּץ מִפָּרָשַׁת סוֹטָה שֶׁבַּמִּקְדָּשׁ.

**William Davidson Edition - English:**
The Gemara continues the discussion of iron sulfate. **It was taught** in a *baraita*: **Rabbi Yehuda says** that **Rabbi Meir would say: One may place iron sulfate into the ink** that is to be used **for all** sacred writings, **except for** the writing of **the** Torah **passage** with regard to **a *sota*,** as it must be possible to erase that writing. **Rabbi Ya’akov says in his name: Except for** the writing of **the** Torah **passage** with regard to **a *sota*** used **in the Temple** in the ordeal to determine the guilt or innocence of the wife suspected of adultery.


###### Eruvin 13a:17
[Eruvin 13a:17](https://torahapp.org/share/book/Eruvin/r/13a:17)

מַאי בֵּינַיְיהוּ? אָמַר רַב יִרְמְיָה: לִמְחוֹק לָהּ מִן הַתּוֹרָה אִיכָּא בֵּינַיְיהוּ.

**William Davidson Edition - English:**
The Gemara asks: **What is** the difference **between their** opinions, i.e., what is their point of dispute? The Gemara answers: **Rav Yirmeya said:** The difference **between their** opinions **is** whether it is permissible **to erase** the passage of a *sota* **from a Torah** scroll. The *tanna’im* of the *baraita* disagree whether or not a section taken from a Torah scroll may be used for this purpose, or whether a special scroll must be written for use in the ordeal of the *sota*.


###### Eruvin 13a:18
[Eruvin 13a:18](https://torahapp.org/share/book/Eruvin/r/13a:18)

וְהָנֵי תַנָּאֵי כִי הָנֵי תַנָּאֵי, דְּתַנְיָא: אֵין מְגִילָּתָהּ כְּשֵׁירָה לְהַשְׁקוֹת בָּהּ סוֹטָה אַחֶרֶת. רַבִּי אַחַי בַּר יֹאשִׁיָּה אָמַר: מְגִילָּתָהּ כְּשֵׁירָה לְהַשְׁקוֹת בָּהּ סוֹטָה אַחֶרֶת.

**William Davidson Edition - English:**
**And those *tanna’im*** disagree in the same dispute **as these *tanna’im*, as it was taught** in a *baraita*: A scroll that was written for one woman suspected of infidelity but was not used, **her scroll is not fit** to prepare the water **to give to another *sota* to drink.** However, **Rabbi Aḥai bar Yoshiya said: Her scroll is fit** to be used to prepare the water **to give another *sota* to drink.** The legal status of a Torah scroll, which is not written for a particular *sota*, should be the same.


###### Eruvin 13a:19
[Eruvin 13a:19](https://torahapp.org/share/book/Eruvin/r/13a:19)

אָמַר רַב פָּפָּא: דִּילְמָא לָא הִיא. עַד כָּאן לָא קָאָמַר תַּנָּא קַמָּא הָתָם — אֶלָּא כֵּיוָן דְּאִינְּתִיק לְשׁוּם רָחֵל תּוּ לָא הָדְרָא מִינַּתְקָא לְשׁוּם לֵאָה, אֲבָל גַּבֵּי תּוֹרָה דִּסְתָמָא מִיכַּתְבָא, הָכִי נָמֵי דְּמָחֲקִינַן.

**William Davidson Edition - English:**
**Rav Pappa said: Perhaps that is not** the case, as the two circumstances are not comparable. **The first *tanna*** of the *baraita* **stated** his opinion that one woman’s scroll may not be used for another woman **only there; since it had** originally **been designated in the name of** one woman, e.g., **Rachel, it cannot then be designated in the name of** another woman, e.g., **Leah. However, in the case of a Torah** scroll, **which is written with no particular** person in mind, he **too** may say that **we** may **erase** it to be used for another woman, and it is not disqualified because it was not written in her name.


###### Eruvin 13a:20
[Eruvin 13a:20](https://torahapp.org/share/book/Eruvin/r/13a:20)

אָמַר רַב נַחְמָן בַּר יִצְחָק, דִּילְמָא לָא הִיא: עַד כָּאן לָא קָאָמַר רַבִּי אַחַי בַּר יֹאשִׁיָּה הָתָם — אֶלָּא דְּאִיכְּתִיב מִיהַת לְשׁוּם סוֹטָה בָּעוֹלָם, אֲבָל גַּבֵּי תּוֹרָה, דִּלְהִתְלַמֵּד כְּתִיבָא — הָכִי נָמֵי דְּלָא מֵחַקְיָנָן.

**William Davidson Edition - English:**
Furthermore, **Rav Naḥman bar Yitzḥak said** in another attempt to resolve the matter: **Perhaps it is not so,** as an additional distinction exists between the two cases: **Rabbi Aḥai bar Yoshiya stated** his opinion that the first woman’s scroll may be used for another woman **only there because at least,** in that case, **it was written for a** particular ***sota* in the world. However, in the case of a Torah** scroll, **which was written for study,** he **too** would agree that **we do not erase** it.


###### Eruvin 13a:21
[Eruvin 13a:21](https://torahapp.org/share/book/Eruvin/r/13a:21)

וְלֵית לֵיהּ לְרַבִּי אַחַי בַּר יֹאשִׁיָּה הָא דִּתְנַן: כָּתַב [גֵּט] לְגָרֵשׁ אֶת אִשְׁתּוֹ,

**William Davidson Edition - English:**
The Gemara asks: **And does Rabbi Aḥai bar Yoshiya not hold** in accordance with **that which we learned** in a mishna: **If one wrote a bill of divorce to divorce his wife,**