## Eruvin Daf 22a

###### Eruvin 22a:1
[Eruvin 22a:1](https://torahapp.org/share/book/Eruvin/r/22a:1)

שֶׁמַּשְׁכִּים וּמַעֲרִיב עֲלֵיהֶן לְבֵית הַמִּדְרָשׁ. רַבָּה אָמַר: בְּמִי שֶׁמַּשְׁחִיר פָּנָיו עֲלֵיהֶן כְּעוֹרֵב.

**William Davidson Edition - English:**
**who, for** the Torah’s **sake, gets up early** in the morning [*shaḥar*] **and stays late** in the evening [*erev*] **in the study hall. Rabba said: In him who, for** the Torah’s **sake, blackens his face like a raven,** i.e., who fasts and deprives himself for the sake of Torah study.


###### Eruvin 22a:2
[Eruvin 22a:2](https://torahapp.org/share/book/Eruvin/r/22a:2)

רָבָא אָמַר: בְּמִי שֶׁמֵּשִׂים עַצְמוֹ אַכְזָרִי עַל בָּנָיו וְעַל בְּנֵי בֵּיתוֹ כְּעוֹרֵב. כִּי הָא דְּרַב אַדָּא בַּר מַתְנָא הֲוָה קָאָזֵיל לְבֵי רַב, אֲמַרָה לֵיהּ דְּבֵיתְהוּ: יָנוֹקֵי דִידָךְ מַאי אֶעֱבֵיד לְהוּ? אֲמַר לַהּ: מִי שְׁלִימוּ קוּרָמֵי בְּאַגְמָא?

**William Davidson Edition - English:**
**Rava said: In him who makes himself cruel to his sons and** other **members of his household like a raven** for the sake of Torah. This **was the case with Rav Adda bar Mattana,** who **was** about to **go to the study hall** to learn Torah, and **his wife said to him: What shall I do for your children?** How shall I feed them in your absence? **He said to her: Are all the rushes [*kurmei*] in the marsh** already **gone?** If there is no other bread, let them eat food prepared from rushes.


###### Eruvin 22a:3
[Eruvin 22a:3](https://torahapp.org/share/book/Eruvin/r/22a:3)

״וּמְשַׁלֵּם לְשׂוֹנְאָיו אֶל פָּנָיו לְהַאֲבִידוֹ״, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אִילְמָלֵא מִקְרָא כָּתוּב, אִי אֶפְשָׁר לְאוֹמְרוֹ — כִּבְיָכוֹל כְּאָדָם שֶׁנּוֹשֵׂא מַשּׂוֹי עַל פָּנָיו, וּמְבַקֵּשׁ לְהַשְׁלִיכוֹ מִמֶּנּוּ.

**William Davidson Edition - English:**
The Gemara proceeds to interpret a different verse homiletically: **“And He repays them that hate Him to His face to destroy them;** He will not be slack to him that hates Him, He will repay him to his face” (Deuteronomy 7:10). **Rabbi Yehoshua ben Levi said: Were the verse not written** in this manner, **it** would **be impossible to utter it,** in deference to God, for it could be understood, **as it were, like a person who bears a burden on his face, and wishes to throw it off.** Written slightly differently, the verse could have been understood as implying that God is unable, as it were, to bear the situation, but must punish the wicked immediately.


###### Eruvin 22a:4
[Eruvin 22a:4](https://torahapp.org/share/book/Eruvin/r/22a:4)

״לֹא יְאַחֵר לְשׂוֹנְאוֹ״, אָמַר רַבִּי אִילָא: לְשׂוֹנְאָיו הוּא דְּלֹא יְאַחֵר, אֲבָל יְאַחֵר לַצַּדִּיקִים גְּמוּרִים.

**William Davidson Edition - English:**
With regard to the words **“He shall not be slack to him that hates Him,” Rabbi Ila said: He will not be slack** in bringing punishment **to him that hates Him, but He will be slack** in rewarding **those who are absolutely righteous,** as the reward of the righteous does not arrive immediately, but only in the World-to-Come.


###### Eruvin 22a:5
[Eruvin 22a:5](https://torahapp.org/share/book/Eruvin/r/22a:5)

וְהַיְינוּ דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מַאי דִּכְתִיב ״אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לַעֲשׂוֹתָם״, ״הַיּוֹם לַעֲשׂוֹתָם״ — וְלֹא לְמָחָר לַעֲשׂוֹתָם, ״הַיּוֹם לַעֲשׂוֹתָם״ — לְמָחָר לְקַבֵּל שְׂכָרָם.

**William Davidson Edition - English:**
**And that** is **what Rabbi Yehoshua ben Levi said: What is** the meaning of that **which is written:** “And you shall keep the commandments, and the statutes, and the judgments **which I command you today to do them”** (Deuteronomy 7:11)? It means: **Today** is the time **to do them,** in this world, **and tomorrow** is **not** the time **to do them,** as there is no obligation or opportunity to fulfill mitzvot in the World-to-Come. Furthermore, it means: **Today** is the time **to do them,** but only **tomorrow,** in the ultimate future, is the time **to receive reward for** doing **them.**


###### Eruvin 22a:6
[Eruvin 22a:6](https://torahapp.org/share/book/Eruvin/r/22a:6)

אָמַר רַבִּי חַגַּי, וְאִיתֵּימָא רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי: מַאי דִּכְתִיב ״אֶרֶךְ אַפַּיִם״? ״אֶרֶךְ אַף״ מִבְּעֵי לֵיהּ!

**William Davidson Edition - English:**
In a similar vein, **Rabbi Ḥaggai said, and some say** it was **Rabbi Shmuel bar Naḥmani: What is** the meaning of that **which is written:** “And the Lord passed by before him, and proclaimed: The Lord, the Lord, merciful and gracious, **long-suffering [*erekh appayim*],** and abundant in love and truth” (Exodus 34:6)? Why does it say “*erekh appayim*,” using a plural form? **It should have** said ***erekh af*,** using the singular form.


###### Eruvin 22a:7
[Eruvin 22a:7](https://torahapp.org/share/book/Eruvin/r/22a:7)

אֶלָּא אֶרֶךְ אַפַּיִם לְצַדִּיקִים, אֶרֶךְ אַפַּיִם לָרְשָׁעִים.

**William Davidson Edition - English:**
What this means is that God is long-suffering in two ways: He is **long-suffering toward the righteous,** i.e., He delays payment of their reward; and He is also **long-suffering toward the wicked,** i.e., He does not punish them immediately.


###### Eruvin 22a:8
[Eruvin 22a:8](https://torahapp.org/share/book/Eruvin/r/22a:8)

רַבִּי יְהוּדָה אוֹמֵר עַד בֵּית סָאתַיִם וְכוּ׳. אִיבַּעְיָא לְהוּ: בּוֹר וּפַסִּין קָאָמַר, אוֹ דִילְמָא בּוֹר וְלֹא פַּסִּין קָאָמַר?

**William Davidson Edition - English:**
The mishna stated that **Rabbi Yehuda says:** The area may be expanded **up to** an area of **two *beit se’a*,** an area of five thousand square cubits. **A dilemma was raised before** the Sages in clarification of this statement: **Did he speak** of the area of **the cistern** itself **and** that enclosed by **the** upright **boards,** that the total area enclosed by the upright boards may be expanded up to, but may not exceed, an area of two *beit se’a*? **Or perhaps he spoke** of the area of **the cistern without** that enclosed by **the** upright **boards,** that the cistern itself may be expanded up to an area of two *beit se’a*? In that case, the total area enclosed by the boards could exceed an area of two *beit se’a*.


###### Eruvin 22a:9
[Eruvin 22a:9](https://torahapp.org/share/book/Eruvin/r/22a:9)

אָדָם נוֹתֵן עֵינָיו בְּבוֹרוֹ, וְלָא גָּזְרִינַן דִּילְמָא אָתֵי לְטַלְטוֹלֵי יוֹתֵר מִבֵּית סָאתַיִם בְּקַרְפֵּף;

**William Davidson Edition - English:**
The underlying rationale of each side of this dilemma is as follows: Does one **fix his eyes on his cistern,** keeping in mind that the partition is made because of it, **and** therefore, since the area of the cistern is not greater than an area of two *beit se’a*, **we do not decree lest he come to carry** also **in an enclosure [*karpef*],** an enclosed storage space behind the house that was not originally surrounded by a fence for the purpose of residence, even when it is **more than** an area of **two *beit se’a*?**


###### Eruvin 22a:10
[Eruvin 22a:10](https://torahapp.org/share/book/Eruvin/r/22a:10)

אוֹ דִילְמָא, אָדָם נוֹתֵן עֵינָיו בִּמְחִיצָתוֹ, וְגָזְרִינַן דִּילְמָא אָתֵי לְאִיחַלּוֹפֵי יוֹתֵר מִבֵּית סָאתַיִם בְּקַרְפֵּף.

**William Davidson Edition - English:**
**Or perhaps a person fixes his eyes on his partition,** and does not pay attention to the cistern, but only to the area enclosed by the partition. **And** in this case **we** do **decree, lest he come to confuse** this case **with** that of **a *karpef*** that is **larger than** an area of **two *beit se’a*,** and come to carry there, because of the similarity between them.


###### Eruvin 22a:11
[Eruvin 22a:11](https://torahapp.org/share/book/Eruvin/r/22a:11)

תָּא שְׁמַע: כַּמָּה הֵן מְקוֹרָבִין — כְּדֵי רֹאשָׁהּ וְרוּבָּהּ שֶׁל פָּרָה, וְכַמָּה הֵן מְרוּחָקִין — אֲפִילּוּ כּוֹר אֲפִילּוּ כּוֹרַיִים. רַבִּי יְהוּדָה אוֹמֵר: בֵּית סָאתַיִם — מוּתָּר, יָתֵר מִבֵּית סָאתַיִם — אָסוּר.

**William Davidson Edition - English:**
In order to resolve this question, the Gemara cites a proof: **Come** and **hear** what was taught in a *baraita*: **How close** may the boards be to the well? They may be **as** close as the length of **the head and most** of the body **of a cow. And how far may they be** from the well? The enclosed area may be expanded **even** to the area of **a *beit kor* and even two *beit kor*,** provided that one adds more upright boards or increases their size so as to reduce the size of the gaps between them. **Rabbi Yehuda says:** Up to an area of **two *beit se’a*, it is permitted** to enclose the area in this manner; **more than** an area of **two *beit se’a*, it is prohibited.**


###### Eruvin 22a:12
[Eruvin 22a:12](https://torahapp.org/share/book/Eruvin/r/22a:12)

אָמְרוּ לְרַבִּי יְהוּדָה: אִי אַתָּה מוֹדֶה בְּדִיר וְסַהַר מוּקְצֶה וְחָצֵר, אֲפִילּוּ בֵּית חֲמֵשֶׁת כּוֹרִים וּבֵית עֲשֶׂרֶת כּוֹרִים, שֶׁמּוּתָּר.

**William Davidson Edition - English:**
The other Rabbis **said to Rabbi Yehuda: Do you not concede with regard to a pen, a stable, a backyard, and a courtyard, that even one** the size **of five *beit kor* and** even **of ten *beit kor* is permitted** for use?


###### Eruvin 22a:13
[Eruvin 22a:13](https://torahapp.org/share/book/Eruvin/r/22a:13)

אָמַר לָהֶם: זוֹ מְחִיצָה, וְאֵלּוּ פַּסִּין.

**William Davidson Edition - English:**
Rabbi Yehuda **said to them:** A distinction can be made between the cases, for **this,** the wall surrounding the pen, the stable or the yard, is a proper **partition,** and hence it is permitted to carry in them even if they are more than an area of two *beit se’a*. However, **these are** only upright **boards,** and they only allow one to carry if the area they enclose is not more than an area of two *beit se’a*.


###### Eruvin 22a:14
[Eruvin 22a:14](https://torahapp.org/share/book/Eruvin/r/22a:14)

רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: בּוֹר בֵּית סָאתַיִם אַבֵּית סָאתַיִם — מוּתָּר, וְלֹא אָמְרוּ לְהַרְחִיק אֶלָּא כְּדֵי רֹאשָׁהּ וְרוּבָּהּ שֶׁל פָּרָה.

**William Davidson Edition - English:**
**Rabbi Shimon ben Elazar says: A cistern** the length of **two *beit se’a* by** the width of **two *beit se’a* is permitted, and they only said to distance** the upright boards from the cistern **as** much as the length of **the head and most** of the body **of a cow.**


###### Eruvin 22a:15
[Eruvin 22a:15](https://torahapp.org/share/book/Eruvin/r/22a:15)

הָא מִדְּקָאָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר בּוֹר וְלֹא פַּסִּין, מִכְּלָל דְּרַבִּי יְהוּדָה בּוֹר וּפַסִּין קָאָמַר. וְלָא הִיא, רַבִּי יְהוּדָה בּוֹר בְּלֹא פַּסִּין קָאָמַר.

**William Davidson Edition - English:**
The Gemara tries to draw an inference from this *baraita*: **From** the fact **that Rabbi Shimon ben Elazar spoke** only **of the cistern** itself **and not** of the upright **boards,** we can **infer** that **Rabbi Yehuda spoke of** both **the cistern** itself **and** the area enclosed by **the** upright **boards.** The Gemara rejects this argument: It is **not so.** When **Rabbi Yehuda** said that the area may be expanded up to an area of two *beit se’a*, **he was,** in fact, **speaking of** the area of **the cistern without** that which is enclosed by **the** upright **boards.**


###### Eruvin 22a:16
[Eruvin 22a:16](https://torahapp.org/share/book/Eruvin/r/22a:16)

אִי הָכִי, הַיְינוּ דְּרַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר! אִיכָּא בֵּינַיְיהוּ אֲרִיךְ וְקַטִּין.

**William Davidson Edition - English:**
The Gemara asks: **If so, that is** exactly what **Rabbi Shimon ben Elazar** said. The Gemara answers: **There is** a practical halakhic difference **between them** in a case where the enclosed area is **long and narrow.** Rabbi Yehuda permits using it, whereas Rabbi Shimon ben Elazar requires that the area be square.


###### Eruvin 22a:17
[Eruvin 22a:17](https://torahapp.org/share/book/Eruvin/r/22a:17)

כְּלָל אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר: כׇּל אֲוִיר שֶׁתַּשְׁמִישׁוֹ לְדִירָה, כְּגוֹן דִּיר וְסַהַר מוּקְצֶה וְחָצֵר, אֲפִילּוּ בֵּית חֲמֵשֶׁת כּוֹרִים וּבֵית עֲשֶׂרֶת כּוֹרִים — מוּתָּר.

**William Davidson Edition - English:**
The Gemara adds: **Rabbi Shimon ben Elazar stated a principle:** With regard to **any** enclosed **space that is used as a dwelling, such as a pen, a stable, a backyard, or a courtyard,** even if it lacks a roof and **even** if the structure has the area of **five *beit kor* and** even **ten *beit kor*, it is permitted** to carry in it.


###### Eruvin 22a:18
[Eruvin 22a:18](https://torahapp.org/share/book/Eruvin/r/22a:18)

וְכׇל דִּירָה שֶׁתַּשְׁמִישָׁהּ לַאֲוִיר, כְּגוֹן בּוּרְגָּנִין שֶׁבַּשָּׂדוֹת, בֵּית סָאתַיִם — מוּתָּר, יֶתֶר מִבֵּית סָאתַיִם — אָסוּר.

**William Davidson Edition - English:**
**And** with regard to **any dwelling that is used for the space** outside it, i.e., whose partitions were arranged not so that it could be lived in, but for the sake of the field or yard outside, **such as field huts,** if its area was **two *beit se’a*, it is permitted** to carry in it; but if its area was **more than two *beit se’a*, it is prohibited** to do so.


###### Eruvin 22a:19
[Eruvin 22a:19](https://torahapp.org/share/book/Eruvin/r/22a:19)

**מַתְנִי׳** רַבִּי יְהוּדָה אוֹמֵר: אִם הָיָה דֶּרֶךְ רְשׁוּת הָרַבִּים מַפְסַקְתָּן — יְסַלְּקֶנָּה לִצְדָדִין. וַחֲכָמִים אוֹמְרִים: אֵינוֹ צָרִיךְ.

**William Davidson Edition - English:**
**MISHNA:** **Rabbi Yehuda says: If the path of the public domain passes through** the area of the upright boards surrounding a well **and obstructs it, one must divert** the path **to the sides,** so that the public will circumvent the enclosed area; otherwise, the partition is invalid and the enclosed area cannot be regarded as a private domain. **And the Rabbis say: One need not** divert the path of the public domain, for the partition is valid even if many people pass through it.


###### Eruvin 22a:20
[Eruvin 22a:20](https://torahapp.org/share/book/Eruvin/r/22a:20)

**גְּמָ׳** רַבִּי יוֹחָנָן וְרַבִּי אֶלְעָזָר דְּאָמְרִי תַּרְוַויְיהוּ: כָּאן הוֹדִיעֲךָ כּוֹחָן שֶׁל מְחִיצּוֹת.

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Yoḥanan and Rabbi Elazar both said: Here,** the Rabbis **informed you of the strength of partitions;** although a path of the public domain passes through the partitions and the partitions do not constitute effective barriers, they are still strong enough to allow one to carry.


###### Eruvin 22a:21
[Eruvin 22a:21](https://torahapp.org/share/book/Eruvin/r/22a:21)

כָּאן, וּסְבִירָא לֵיהּ? וְהָאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: יְרוּשָׁלַיִם, אִילְמָלֵא דַּלְתוֹתֶיהָ נִנְעָלוֹת בַּלַּיְלָה, חַיָּיבִין עָלֶיהָ מִשּׁוּם רְשׁוּת הָרַבִּים.

**William Davidson Edition - English:**
The Gemara wishes to clarify the meaning of Rabbi Yoḥanan’s statement: Did he mean **here** that the Rabbis expressed this idea, **and he agrees** with them that a public thoroughfare does not invalidate a partition? **Didn’t Rabba bar bar Ḥana say** that **Rabbi Yoḥanan said:** With regard to **Jerusalem,** even though it is walled, **were it not for the fact that its doors are locked at night, one would be liable for** carrying in **it** on Shabbat **because** its thoroughfares are regarded **as the public domain?** Apparently, Rabbi Yoḥanan maintains that a partition is not strong enough to overcome the passage of many people.


###### Eruvin 22a:22
[Eruvin 22a:22](https://torahapp.org/share/book/Eruvin/r/22a:22)

אֶלָּא: כָּאן — וְלָא סְבִירָא לֵיהּ.

**William Davidson Edition - English:**
**Rather,** Rabbi Yoḥanan’s statement must be understood as follows: **Here,** the Rabbis expressed this idea, although **he does not agree** with them.


###### Eruvin 22a:23
[Eruvin 22a:23](https://torahapp.org/share/book/Eruvin/r/22a:23)

וּרְמִי דְּרַבִּי יְהוּדָה אַדְּרַבִּי יְהוּדָה. וּרְמִי דְּרַבָּנַן אַדְּרַבָּנַן.

**William Davidson Edition - English:**
The Gemara **raised a contradiction between** this statement of **Rabbi Yehuda** and another statement of **Rabbi Yehuda, and raised a contradiction** between this statement of **the Rabbis** and another statement of **the Rabbis.**


###### Eruvin 22a:24
[Eruvin 22a:24](https://torahapp.org/share/book/Eruvin/r/22a:24)

דְּתַנְיָא, יָתֵר עַל כֵּן אָמַר רַבִּי יְהוּדָה: מִי שֶׁהָיוּ לוֹ שְׁנֵי בָתִּים מִשְּׁנֵי צִידֵּי רְשׁוּת הָרַבִּים, עוֹשֶׂה לוֹ לֶחִי מִכָּאן וְלֶחִי מִכָּאן, אוֹ קוֹרָה מִכָּאן וְקוֹרָה מִכָּאן, וְנוֹשֵׂא וְנוֹתֵן בָּאֶמְצַע. אָמְרוּ לוֹ: אֵין מְעָרְבִין רְשׁוּת הָרַבִּים בְּכָךְ.

**William Davidson Edition - English:**
The other statements are **as it was taught** in the *Tosefta*: **Furthermore, Rabbi Yehuda said:** If **one had two houses on the two sides of the public domain,** and he wishes to carry from one house to the other on Shabbat via the public domain, **he may place a side post from here,** perpendicular to the public domain, **and** an additional **side post from here,** on the other side of the public domain, **or** he may place a cross **beam from here,** from one end of one house to the end of the house opposite it, **and** another cross **beam from here,** from the other side of the house, **and carry** objects **and place** them **in** the area **between them** because the two added partitions turn the area in the middle into a private domain. The Rabbis **said to him: One cannot make the public domain fit** for carrying **by** means of **an *eiruv* in this manner,** i.e., by means of a side post alone, when many people continue to walk through the public thoroughfare in the middle.


###### Eruvin 22a:25
[Eruvin 22a:25](https://torahapp.org/share/book/Eruvin/r/22a:25)

קַשְׁיָא דְּרַבִּי יְהוּדָה אַדְּרַבִּי יְהוּדָה, קַשְׁיָא דְּרַבָּנַן אַדְּרַבָּנַן.

**William Davidson Edition - English:**
Consequently, there is **a contradiction between** one statement of **Rabbi Yehuda and** the other statement of **Rabbi Yehuda,** and there is also **a contradiction between** one statement of **the Rabbis and** the other statement of **the Rabbis.**


###### Eruvin 22a:26
[Eruvin 22a:26](https://torahapp.org/share/book/Eruvin/r/22a:26)

דְּרַבִּי יְהוּדָה אַדְּרַבִּי יְהוּדָה לָא קַשְׁיָא: הָתָם — דְּאִיכָּא שְׁתֵּי מְחִיצּוֹת מְעַלְּיָיתָא. הָכָא — לֵיכָּא שְׁתֵּי מְחִיצּוֹת מְעַלְּיָיתָא,

**William Davidson Edition - English:**
The Gemara answers: Between one statement of **Rabbi Yehuda and** the other statement of **Rabbi Yehuda** there is **no contradiction,** because one can differentiate between them. **There,** in the case of the two houses, **there are two proper partitions,** for the houses are real partitions, and two partitions suffice to establish a separate domain. However, **here,** in the case of the upright boards, **there are not two proper partitions,** for the upright boards are not real partitions.


###### Eruvin 22a:27
[Eruvin 22a:27](https://torahapp.org/share/book/Eruvin/r/22a:27)

דְּרַבָּנַן אַדְּרַבָּנַן [נָמֵי] לָא קַשְׁיָא: הָכָא — אִיכָּא שֵׁם אַרְבַּע מְחִיצּוֹת, הָתָם — לֵיכָּא שֵׁם אַרְבַּע מְחִיצּוֹת.

**William Davidson Edition - English:**
Between one statement of **the Rabbis** and the other statement of **the Rabbis** there is **also no contradiction,** as **here,** with regard to the upright boards, **there is a nominal** set **of four partitions;** on all four sides side there are at least two cubits of some form of partition, so the cistern is regarded as enclosed by four partitions. However, **there,** with regard to the two houses, **there is not a nominal** set **of four partitions.**


###### Eruvin 22a:28
[Eruvin 22a:28](https://torahapp.org/share/book/Eruvin/r/22a:28)

אָמַר רַבִּי יִצְחָק בַּר יוֹסֵף אָמַר רַבִּי יוֹחָנָן: אֶרֶץ יִשְׂרָאֵל אֵין חַיָּיבִין עָלֶיהָ מִשּׁוּם רְשׁוּת הָרַבִּים. יָתֵיב רַב דִּימִי וְקָאֲמַר לֵיהּ לְהָא שְׁמַעְתָּא. אֲמַר לֵיהּ אַבָּיֵי לְרַב דִּימִי: מַאי טַעְמָא?

**William Davidson Edition - English:**
**Rabbi Yitzḥak bar Yosef said** that **Rabbi Yoḥanan said:** In **Eretz Yisrael one is not liable for** carrying in **the public domain. Rav Dimi sat and recited this *halakha*. Abaye said to Rav Dimi: What is the reason** underlying this ruling?