## Eruvin Daf 38b

###### Eruvin 38b:1
[Eruvin 38b:1](https://torahapp.org/share/book/Eruvin/r/38b:1)

הֲרֵי זֶה חַמָּר גַּמָּל.

**William Davidson Edition - English:**
**This** person **is** in the position of both **a donkey driver,** who must prod the animal from behind, **and a camel driver,** who must lead the animal from the front, i.e., he is pulled in two opposing directions. Since we are unsure whether the two days constitute one sanctity or two, he must act stringently as though the *eiruv* established for the first day is both effective and not effective for the second day, i.e., he must restrict his Shabbat movement to those areas where he would be permitted to go in both cases.


###### Eruvin 38b:2
[Eruvin 38b:2](https://torahapp.org/share/book/Eruvin/r/38b:2)

רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְרַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמְרִים: עֵירַב בְּרַגְלָיו בָּרִאשׁוֹן — אֵין מְעָרֵב בְּרַגְלָיו בַּשֵּׁנִי, נֶאֱכַל עֵירוּבוֹ בְּיוֹם רִאשׁוֹן — יוֹצֵא עָלָיו בַּשֵּׁנִי.

**William Davidson Edition - English:**
**Rabban Shimon ben Gamliel and Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, say:** If **he established an *eiruv* with his feet on** the eve of **the first** day, **he** need **not establish an *eiruv* with his feet on** the eve of **the second** day, as his *eiruv* remains effective for the second day as well. Similarly, if he had made an *eiruv* by depositing food in the place where he wished to establish his residence, and **his *eiruv* was eaten on the first day, he may** still rely **on it** and **go out** beyond the limit permitted to the rest of the inhabitants of the town **on the second** day, as the two days constitute one sanctity; from the outset, the *eiruv* acquired his place of rest for both days.


###### Eruvin 38b:3
[Eruvin 38b:3](https://torahapp.org/share/book/Eruvin/r/38b:3)

אָמַר רַב: הֲלָכָה כְּאַרְבָּעָה זְקֵנִים הַלָּלוּ, וְאַלִּיבָּא דְּרַבִּי אֱלִיעֶזֶר דְּאָמַר שְׁתֵּי קְדוּשּׁוֹת הֵן. וְאֵלּוּ הֵן אַרְבָּעָה זְקֵנִים: רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְרַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹחָנָן בֶּן בְּרוֹקָה וְרַבִּי אֱלִיעֶזֶר בְּרַבִּי שִׁמְעוֹן וְרַבִּי יוֹסֵי בַּר יְהוּדָה סְתִימְתָּאָה. וְאִיכָּא דְּאָמְרִי: חַד מִינַּיְיהוּ רַבִּי אֶלְעָזָר, וּמַפֵּיק רַבִּי יוֹסֵי בַּר יְהוּדָה סְתִימְתָּאָה.

**William Davidson Edition - English:**
**Rav said:** The ***halakha* is in accordance with** the opinion of **these four Elders and in accordance with** the opinion of **Rabbi Eliezer, who said:** When Shabbat and a Festival occur on consecutive days, **they** constitute **two** distinct **sanctities. And these are the four Elders: Rabban Shimon ben Gamliel; Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka; Rabbi Eliezer, son of Rabbi Shimon; and Rabbi Yosei bar Yehuda, the** one whose opinions were often recorded as **unattributed** *mishnayot*. **And there are** those **who say: One of them is Rabbi Elazar, and remove** from the list **Rabbi Yosei bar Yehuda, the** one whose statements were often recorded as **unattributed** *mishnayot*.


###### Eruvin 38b:4
[Eruvin 38b:4](https://torahapp.org/share/book/Eruvin/r/38b:4)

וְהָא רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְרַבִּי יִשְׁמָעֵאל בַּר רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אִיפְּכָא שָׁמְעִינַן לְהוּ! אֵיפוֹךְ.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **Didn’t we hear that Rabban Shimon ben Gamliel and Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka,** maintain **the opposite** opinion in the *baraita* cited above, namely that the two days constitute a single sanctity? The Gemara answers: **Reverse** the attributions in the *baraita*.


###### Eruvin 38b:5
[Eruvin 38b:5](https://torahapp.org/share/book/Eruvin/r/38b:5)

אִי הָכִי, הַיְינוּ רַבִּי? אֵימָא: וְכֵן אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְכוּ׳.

**William Davidson Edition - English:**
The Gemara asks: **If so, this is** exactly what **Rabbi** Yehuda HaNasi said. What is their dispute? The Gemara answers: **Say** that there is no disagreement between them, and the *baraita* should read as follows: **And so too, Rabban Shimon ben Gamliel said** that he agrees with what was stated above.


###### Eruvin 38b:6
[Eruvin 38b:6](https://torahapp.org/share/book/Eruvin/r/38b:6)

וְלִיחְשׁוֹב נָמֵי רַבִּי! רַבִּי תָּנֵי לַהּ וְלָא סָבַר לַהּ.

**William Davidson Edition - English:**
The Gemara now asks: **Let us also count Rabbi** Yehuda HaNasi among these Elders, as he too holds that the two days are distinct sanctities. The Gemara answers: **Rabbi** Yehuda HaNasi **taught this** opinion, **and** he himself **did not hold it** to be correct. He transmitted a ruling that he received from his teachers, but his own opinion was otherwise.


###### Eruvin 38b:7
[Eruvin 38b:7](https://torahapp.org/share/book/Eruvin/r/38b:7)

רַבָּנַן נָמֵי תָּנוּ לַהּ וְלָא סָבְרִי לַהּ? רַב גְּמָרָא גְּמִיר לַהּ.

**William Davidson Edition - English:**
The Gemara raises a difficulty: If so, let us also say that **the Rabbis,** Rabban Shimon ben Gamliel, and Rabbi Yishmael **also taught** this law, **and** they themselves **did not hold it** to be correct. What proof is there that this represents their own opinions? The Gemara answers: **Rav** did not rely on the wording of these sources; rather, he **learned by** way of a definite **tradition** that these four Elders maintained this position.


###### Eruvin 38b:8
[Eruvin 38b:8](https://torahapp.org/share/book/Eruvin/r/38b:8)

כִּי נָח נַפְשֵׁיהּ דְּרַב הוּנָא, עָיֵיל רַב חִסְדָּא לְמִירְמָא דְּרַב אַדְּרַב. מִי אָמַר רַב: הֲלָכָה כְּאַרְבָּעָה זְקֵנִים, וְאַלִּיבָּא דְּרַבִּי אֱלִיעֶזֶר דְּאָמַר שְׁתֵּי קְדוּשּׁוֹת הֵן?

**William Davidson Edition - English:**
The Gemara relates that **when Rav Huna,** Rav’s preeminent student, **passed away, Rav Ḥisda entered** the study hall **to raise a contradiction between** one statement of **Rav and** another statement of **Rav: Did Rav** actually **say:** The ***halakha* is in accordance with** the opinion of **the four Elders and in accordance with** the opinion of **Rabbi Eliezer, who said** that when Shabbat and a Festival fall out on consecutive days, **they** constitute **two** distinct **sanctities?**


###### Eruvin 38b:9
[Eruvin 38b:9](https://torahapp.org/share/book/Eruvin/r/38b:9)

וְהָא אִיתְּמַר: שַׁבָּת וְיוֹם טוֹב, רַב אָמַר: נוֹלְדָה בָּזֶה אֲסוּרָה בָּזֶה!

**William Davidson Edition - English:**
**Wasn’t it stated** that with regard to a case where **Shabbat and a Festival** occur on consecutive days, **Rav said:** An egg that **was laid on one is prohibited on the other,** just as an egg that was laid on a Festival day is prohibited on that same day? This statement indicates that the two days constitute a single sanctity. How, then, can he say here that the *halakha* is in accordance with the opinion that they are two distinct sanctities?


###### Eruvin 38b:10
[Eruvin 38b:10](https://torahapp.org/share/book/Eruvin/r/38b:10)

אָמַר רַבָּה: הָתָם — מִשּׁוּם הֲכָנָה.

**William Davidson Edition - English:**
**Rabba said** that a distinction may be drawn between the cases: **There,** the egg is prohibited on the second day not because the two days constitute a single sanctity but **because of** the prohibition against **preparation,** i.e., because it is prohibited to prepare things on a Festival for Shabbat or on Shabbat for a Festival.


###### Eruvin 38b:11
[Eruvin 38b:11](https://torahapp.org/share/book/Eruvin/r/38b:11)

דְּתַנְיָא: ״וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ״ — חוֹל מֵכִין לְשַׁבָּת וְחוֹל מֵכִין לְיוֹם טוֹב, וְאֵין יוֹם טוֹב מֵכִין לְשַׁבָּת וְאֵין שַׁבָּת מְכִינָה לְיוֹם טוֹב.

**William Davidson Edition - English:**
**As it was taught** in a *baraita*: The verse that states: **“And it shall come to pass, on the sixth day, when they shall prepare** that which they bring in” (Exodus 16:5), indicates as follows: On an ordinary **weekday one may prepare** what is needed **for Shabbat, and** similarly, on an ordinary **weekday one may prepare** what is needed **for a Festival.** However, on **a Festival one may not prepare for Shabbat, and** on **Shabbat one may not prepare for a Festival.** Therefore, an egg that was laid on a Festival is prohibited on Shabbat not because they constitute a single sanctity, but because it is prohibited to prepare on one sanctified day for another.


###### Eruvin 38b:12
[Eruvin 38b:12](https://torahapp.org/share/book/Eruvin/r/38b:12)

אֲמַר לֵיהּ אַבָּיֵי, אֶלָּא הָא דִּתְנַן: כֵּיצַד הוּא עוֹשֶׂה — מוֹלִיכוֹ בָּרִאשׁוֹן, וּמַחְשִׁיךְ עָלָיו, וְנוֹטְלוֹ וּבָא לוֹ. בַּשֵּׁנִי מַחְשִׁיךְ עָלָיו, וְאוֹכְלוֹ וּבָא לוֹ. הָא קָא מֵכִין מִיּוֹם טוֹב לְשַׁבָּת!

**William Davidson Edition - English:**
**Abaye said to him: But** what about **that which we learned** in the mishna: **What does he do** if a Festival occurs on Friday, and he wishes to establish an *eiruv* that will be valid for the Festival and Shabbat? **He** or his agent **takes** the *eiruv* to the spot that he wishes to establish as his residence **on** the eve of **the first** day, **and he stays** there **with it until nightfall, and** then **he takes it** with him **and goes away. On the** eve of the **second** day, i.e., on Friday afternoon, he or his agent takes the *eiruv* back to the same place **and stays** there **with it until nightfall, and** then he may **eat** the *eiruv* **and go away,** if he so desires. **Isn’t he preparing on a Festival for Shabbat?** According to Rabba, this should be considered a prohibited act of preparation.


###### Eruvin 38b:13
[Eruvin 38b:13](https://torahapp.org/share/book/Eruvin/r/38b:13)

אֲמַר לֵיהּ רַבָּה: מִי סָבְרַתְּ סוֹף הַיּוֹם קוֹנֶה עֵירוּב? תְּחִלַּת הַיּוֹם קוֹנָה עֵירוּב, וְשַׁבָּת מְכִינָה לְעַצְמָהּ.

**William Davidson Edition - English:**
**Rabba said to him: Do you think that the *eiruv* acquires** one’s residence **at the end of the day,** i.e., at the last moment of Shabbat eve, which in this case is a Festival, so that this would involve prohibited preparation? **The *eiruv* acquires** his residence **at the beginning of the day,** i.e., at the first moment of Shabbat, which means that no preparations were made for Shabbat on the Festival, **and** on **Shabbat** one may **prepare for** Shabbat **itself.**


###### Eruvin 38b:14
[Eruvin 38b:14](https://torahapp.org/share/book/Eruvin/r/38b:14)

אֶלָּא מֵעַתָּה — יְעָרְבוּ בְּלָגִין?

**William Davidson Edition - English:**
Abaye asked: **But if that is so, one should** be able to **establish an *eiruv* with flasks** of wine that were filled from a barrel of first-tithe that was still *tevel* with respect to *teruma* of the tithe, and with regard to which one said: Let this wine in the flask be *teruma* of the tithe for the wine in the barrel only after nightfall. If you say that an *eiruv* acquires one’s residence at the beginning of the day, why was it determined that one may not establish an *eiruv* with such wine?


###### Eruvin 38b:15
[Eruvin 38b:15](https://torahapp.org/share/book/Eruvin/r/38b:15)

בָּעִינַן סְעוּדָה הָרְאוּיָה מִבְּעוֹד יוֹם, וְלֵיכָּא.

**William Davidson Edition - English:**
The Gemara answers: In that case the *eiruv* is not valid for a different reason: **We require a meal that is fit** to be eaten **while it is still day, and there is none,** as the wine in the flask remains *tevel* and therefore unfit for drinking until nightfall.


###### Eruvin 38b:16
[Eruvin 38b:16](https://torahapp.org/share/book/Eruvin/r/38b:16)

אֶלָּא הָא דִּתְנַן, רַבִּי אֱלִיעֶזֶר אוֹמֵר: יוֹם טוֹב הַסָּמוּךְ לַשַּׁבָּת, בֵּין מִלְּפָנֶיהָ וּבֵין מִלְּאַחֲרֶיהָ, מְעָרֵב אָדָם שְׁנֵי עֵירוּבִין. הָא בָּעִינַן סְעוּדָה הָרְאוּיָה מִבְּעוֹד יוֹם, וְלֵיכָּא.

**William Davidson Edition - English:**
Abaye asked further: **But** what about **that which we learned** in a mishna: **Rabbi Eliezer says:** If **a Festival is adjacent to Shabbat, whether before it or after it, a person may establish two *eiruvin*.** Why are these *eiruvin* valid? **Don’t we require a meal that is fit** to be eaten **while it is still day, and there is none?** Since one established his *eiruv* in one direction for the first day, he can only travel within a two-thousand-cubit radius of that location. Therefore, if he established his *eiruv* for the second day in the opposite direction, he cannot access that *eiruv* during the first day.


###### Eruvin 38b:17
[Eruvin 38b:17](https://torahapp.org/share/book/Eruvin/r/38b:17)

מִי סָבְרַתְּ דְּמַנַּח לֵיהּ בְּסוֹף אַלְפַּיִם אַמָּה לְכָאן, וּבְסוֹף אַלְפַּיִם אַמָּה לְכָאן? לָא, דְּמַנַּח לֵיהּ בְּסוֹף אֶלֶף אַמָּה לְכָאן, וּבְסוֹף אֶלֶף אַמָּה לְכָאן.

**William Davidson Edition - English:**
The Gemara responds: **Do you think that** we are dealing with a case where **he placed** one *eiruv* in the furthest possible spot **at the end of two thousand cubits in this** direction, **and** he placed the other *eiruv* in the furthest possible spot **at the end of two thousand cubits in that** direction, and he is therefore unable to go from one to the other on one day? **No,** the case is **that he placed** one *eiruv* **at the end of one thousand cubits in the this direction, and** he placed the other *eiruv* **at the end of one thousand cubits in that** direction, so that even after acquiring his residence on one side of the town by means of the first *eiruv*, he can still go to the spot where he left the other *eiruv* for the second day.


###### Eruvin 38b:18
[Eruvin 38b:18](https://torahapp.org/share/book/Eruvin/r/38b:18)

אֶלָּא הָא דְּאָמַר רַב יְהוּדָה: עֵירַב בְּרַגְלָיו יוֹם רִאשׁוֹן — מְעָרֵב בְּרַגְלָיו יוֹם שֵׁנִי, עֵירַב בְּפַת בְּיוֹם רִאשׁוֹן — מְעָרֵב בְּפַת בְּיוֹם שֵׁנִי, הָא קָא מֵכִין מִיּוֹם טוֹב לַשַּׁבָּת!

**William Davidson Edition - English:**
Abaye raised yet another difficulty: **But** what about **that** which **Rav Yehuda said:** If **one established an *eiruv* with his feet** for the **first day, he may establish an *eiruv* with his feet** for the **second day;** and if **he established an *eiruv* with bread on** the **first day, he may establish an *eiruv* with bread on** the **second day? Isn’t he preparing from a Festival to Shabbat?**


###### Eruvin 38b:19
[Eruvin 38b:19](https://torahapp.org/share/book/Eruvin/r/38b:19)

אֲמַר לֵיהּ: מִי סָבְרַתְּ דְּאָזֵיל וְאָמַר מִידֵּי? דְּאָזֵיל וְשָׁתֵיק, וְיָתֵיב.

**William Davidson Edition - English:**
Rabba **said to him: Do you think that one must go and say something** at the site of the *eiruv*, therefore performing an act of preparation? **He goes, and is silent, and sits** there, and he automatically acquires his residence without having to say or do anything. This does not fall into the category of prohibited preparation.


###### Eruvin 38b:20
[Eruvin 38b:20](https://torahapp.org/share/book/Eruvin/r/38b:20)

כְּמַאן? כְּרַבִּי יוֹחָנָן בֶּן נוּרִי, דְּאָמַר: חֶפְצֵי הֶפְקֵר קוֹנִין שְׁבִיתָה.

**William Davidson Edition - English:**
Abaye asked: **In accordance with whose** opinion do you say that nothing must be said when establishing an *eiruv teḥumin*? It is **in accordance with** the opinion of **Rabbi Yoḥanan ben Nuri, who said:** A sleeping person acquires a Shabbat residence in the spot where he is sleeping. Even though he is comparable to ownerless property, **ownerless property** itself **acquires a Shabbat residence** and has its own Shabbat boundary, and there is no need for a person to establish a residence for it in a particular spot.


###### Eruvin 38b:21
[Eruvin 38b:21](https://torahapp.org/share/book/Eruvin/r/38b:21)

אֲפִילּוּ תֵּימָא רַבָּנַן, עַד כָּאן לָא פְּלִיגִי רַבָּנַן עֲלֵיהּ דְּרַבִּי יוֹחָנָן בֶּן נוּרִי אֶלָּא בְּיָשֵׁן, דְּלָא מָצֵי אָמַר. אֲבָל בְּנֵיעוֹר, דְּאִי בָּעֵי לְמֵימַר מָצֵי אָמַר — אַף עַל גַּב דְּלָא אָמַר, כְּמַאן דְּאָמַר דָּמֵי.

**William Davidson Edition - English:**
Rabba replied: **Even if you say** that my statement is in accordance with the opinion of **the Rabbis, the Rabbis disagree with Rabbi Yoḥanan ben Nuri only with regard to a sleeping person, who cannot say** anything, as he is asleep. Consequently, he cannot acquire a Shabbat residence. **However, with regard to** one who is **awake,** since **if he wanted to speak he could speak, even though he did not say** that he is acquiring his Shabbat residence, **he is considered as one who did say** that statement.


###### Eruvin 38b:22
[Eruvin 38b:22](https://torahapp.org/share/book/Eruvin/r/38b:22)

אֲמַר לֵיהּ רַבָּה בַּר רַב חָנִין לְאַבָּיֵי: אִי הֲוָה שְׁמִיעַ לֵיהּ לְמָר הָא דְּתַנְיָא: לֹא יְהַלֵּךְ אָדָם לְסוֹף שָׂדֵהוּ לֵידַע מָה הִיא צְרִיכָה; כַּיּוֹצֵא בּוֹ,

**William Davidson Edition - English:**
**Rabba bar Rav Ḥanin said to Abaye: If the Master,** Rabba, **had heard that which was taught** in the following *baraita*: **A person may not walk to the end of his field** on Shabbat **to determine what** work and repair **it requires,** which will be done after Shabbat. **Similarly,**