## Eruvin Daf 34a

###### Eruvin 34a:1
[Eruvin 34a:1](https://torahapp.org/share/book/Eruvin/r/34a:1)

אַמַּאי? נֵימָא: כֵּיוָן דְּאִי בָּעֵי אַמְטוֹיֵי מָצֵי מַמְטֵי לֵיהּ, אַף עַל גַּב דְּלָא אַמְטְיֵיהּ — כְּמַאן דְּאַמְטְיֵיהּ דָּמֵי!

**William Davidson Edition - English:**
**Why** must one actually bring the *eiruv* to the place where he wishes to establish his residence? **Let us say: Since if he wished to bring** the *eiruv* there **he could bring it, even though he did not bring it, it is considered as though he did bring it** there. This follows the same reasoning proposed by Rav Yirmeya in the case of the basket: Since one can tilt it. The fact that this reasoning is not employed here indicates that the potential to do something is insufficient; rather, the deed must actually be done.


###### Eruvin 34a:2
[Eruvin 34a:2](https://torahapp.org/share/book/Eruvin/r/34a:2)

אָמַר רַבִּי זֵירָא: גְּזֵירָה מִשּׁוּם יוֹם טוֹב שֶׁחָל לִהְיוֹת אַחַר שַׁבָּת.

**William Davidson Edition - English:**
**Rabbi Zeira said:** The fact that one must bring his *eiruv* the day before to the spot that he wishes to establish as his place of residence, and the potential to bring it there does not suffice, is **a decree due to a Festival that occurs after Shabbat.** In that case, the *eiruv* is valid for the Festival only if it was brought there before Shabbat, for it cannot be carried there on Shabbat. Since one cannot actually bring the *eiruv* there, it cannot be said: It is considered as though he did bring it there because had he wished to bring the *eiruv* he could have. Consequently, the Sages decreed that in all cases, the *eiruv* is only valid if it was actually brought to the designated spot, lest one come to think that even on a Festival that occurs after Shabbat it need not be brought there.


###### Eruvin 34a:3
[Eruvin 34a:3](https://torahapp.org/share/book/Eruvin/r/34a:3)

אֵיתִיבֵיהּ: נִתְכַּוֵּון לִשְׁבּוֹת בִּרְשׁוּת הָרַבִּים, וְהִנִּיחַ עֵירוּבוֹ בַּכּוֹתֶל, לְמַטָּה מֵעֲשָׂרָה טְפָחִים — עֵירוּבוֹ עֵירוּב, לְמַעְלָה מֵעֲשָׂרָה טְפָחִים — אֵין עֵירוּבוֹ עֵירוּב. נִתְכַּוֵּון לִשְׁבּוֹת בְּרֹאשׁ הַשּׁוֹבָךְ אוֹ בְּרֹאשׁ הַמִּגְדָּל, לְמַעְלָה מֵעֲשָׂרָה טְפָחִים — עֵירוּבוֹ עֵירוּב. לְמַטָּה מֵעֲשָׂרָה טְפָחִים — אֵין עֵירוּבוֹ עֵירוּב.

**William Davidson Edition - English:**
Rav bar Shabba **raised** another **objection** from a different *baraita*: With regard to one who **intended to establish his Shabbat residence in the public domain and placed his *eiruv* in a wall** that is more than four cubits away from that location; if he placed the *eiruv* **below** a height of **ten handbreadths** above the ground, **his *eiruv* is a** valid ***eiruv*;** but if he placed it **above ten handbreadths, his *eiruv* is not a** valid ***eiruv*** because he is in a public domain while his *eiruv* is in a private domain. If **one intended to establish his Shabbat residence on top of a dovecote or on top of** a large **cupboard,** if he placed the *eiruv* in the dovecote or cupboard **above ten handbreadths** from the ground, **his *eiruv* is a** valid ***eiruv*** because both he and his *eiruv* are in a private domain; but if he placed it **below ten handbreadths,** the area in which he placed his *eiruv* is considered a *karmelit*, and **his *eiruv* is not a** valid ***eiruv*** because he cannot transport his *eiruv* from there to his own domain on Shabbat.


###### Eruvin 34a:4
[Eruvin 34a:4](https://torahapp.org/share/book/Eruvin/r/34a:4)

וְאַמַּאי? הָכִי נָמֵי נֵימָא: הוֹאִיל וְיָכוֹל לִנְטוֹתוֹ וְלַהֲבִיאוֹ לְתוֹךְ עֲשָׂרָה! אָמַר רַבִּי יִרְמְיָה: הָכָא בְּמִגְדָּל מְסוּמָּר עָסְקִינַן.

**William Davidson Edition - English:**
**Why** should this be so? **Here too, let us say** that his *eiruv* should be valid even if it was placed below ten handbreadths, **since one can tilt** the cupboard **and bring it to within ten** handbreadths from the ground, in which case he and his *eiruv* would be in the same domain. **Rabbi Yirmeya said: Here, we are dealing with a cupboard that is nailed** to the wall so that it cannot be tilted.


###### Eruvin 34a:5
[Eruvin 34a:5](https://torahapp.org/share/book/Eruvin/r/34a:5)

רָבָא אָמַר: אֲפִילּוּ תֵּימָא בְּמִגְדָּל שֶׁאֵינוֹ מְסוּמָּר, וְהָכָא בְּמִגְדָּל אָרוֹךְ עָסְקִינַן, דְּאִי מַמְטֵי לֵיהּ פּוּרְתָּא, אָזֵיל חוּץ לְאַרְבַּע אַמּוֹת.

**William Davidson Edition - English:**
**Rava said: Even if you say** that it is referring to **a cupboard that is not nailed** to the wall, **here, we are dealing with** a very **tall cupboard,** such **that were one to tilt it a little** in order to bring the top of the cupboard within ten handbreadths from the ground, the top of the cupboard **would project beyond** the **four cubits** that constitute one’s Shabbat residence.


###### Eruvin 34a:6
[Eruvin 34a:6](https://torahapp.org/share/book/Eruvin/r/34a:6)

הֵיכִי דָמֵי? אִי דְּאִיכָּא כַּוְּותָא וּמִתְנָא — לַיְיתֵיהּ בְּכַוְּותָא וּמִתְנָא! דְּלֵית לֵיהּ כַּוְּותָא וּמִתְנָא.

**William Davidson Edition - English:**
The Gemara asks: **What,** exactly, **are the circumstances? If** it is referring to a case **where** the cupboard **has a window, and** one has **a rope** at hand, **let him bring it by means of the window and rope.** In other words, let him lower the rope through the cupboard’s window and bring the *eiruv* with it, and he will not have to move the entire cupboard. The Gemara answers: Here we are dealing with a case **where it does not have a window, and** he does not have **a rope** at hand.


###### Eruvin 34a:7
[Eruvin 34a:7](https://torahapp.org/share/book/Eruvin/r/34a:7)

נְתָנוֹ בְּבוֹר אֲפִילּוּ עָמוֹק מֵאָה אַמָּה וְכוּ׳. הַאי בּוֹר דְּקָאֵי הֵיכָא? אִילֵּימָא דְּקָאֵי בִּרְשׁוּת הַיָּחִיד —

**William Davidson Edition - English:**
We learned in the mishna: **If one placed** the *eiruv* **in a pit, even** if **it is a hundred cubits deep,** his *eiruv* is a valid *eiruv*. The Gemara asks: **This pit, where is it situated? If you say that it is situated in the private domain,**