## Eruvin Daf 39a

###### Eruvin 39a:1
[Eruvin 39a:1](https://torahapp.org/share/book/Eruvin/r/39a:1)

לֹא יְטַיֵּיל אָדָם עַל פֶּתַח מְדִינָה כְּדֵי שֶׁיִּכָּנֵס לַמֶּרְחָץ מִיָּד, הָדַר בֵּיהּ!

**William Davidson Edition - English:**
**a person may not stroll at the entrance to the city** toward the end of Shabbat or a Festival **in order to enter a bathhouse immediately** upon the conclusion of Shabbat, then Rabba would have **retracted his** statement with regard to an *eiruv*. This *baraita* indicates that even walking on Shabbat for something one needs after Shabbat falls into the category of prohibited preparation.


###### Eruvin 39a:2
[Eruvin 39a:2](https://torahapp.org/share/book/Eruvin/r/39a:2)

וְלָא הִיא, שְׁמִעַ לֵיהּ וְלָא הֲדַר בֵּיהּ. הָתָם — מוֹכְחָא מִילְּתָא, הָכָא — לָאו מוֹכְחָא מִילְּתָא הִיא.

**William Davidson Edition - English:**
The Gemara rejects this argument: **And this is not** correct. Rabba **heard this** *baraita* **but did not retract** his ruling, as a distinction can be drawn between the cases. **There,** in the *baraita* pertaining to one who walks to the end of his field, or one who strolls at the entrance to the city, **it is clear** to all observers that he is doing so in order to determine what work the field needs after Shabbat, or to enter the bathhouse immediately after Shabbat, respectively. Whereas **here,** with regard to an *eiruv*, **it is not clear** to others that one’s actions are for the purpose of establishing an *eiruv*.


###### Eruvin 39a:3
[Eruvin 39a:3](https://torahapp.org/share/book/Eruvin/r/39a:3)

אִי צוּרְבָּא מֵרַבָּנַן הוּא, אָמְרִינַן: שְׁמַעְתָּא מְשַׁכְתֵּיהּ. וְאִי עַם הָאָרֶץ הוּא, אָמְרִינַן: חַמְרָא אִירְכַס לֵיהּ.

**William Davidson Edition - English:**
The Gemara explains: **If he is a Torah scholar [*tzurva merabbanan*], we,** the observers, would **say:** Perhaps **his study pulled him,** i.e., he was engrossed in his study and was not paying attention to where he was going. **And if he is an ignoramus, we** would **say:** Perhaps **he lost** his **donkey** and went to look for it. His actions give no indication that he is going to establish an *eiruv* for the following day, as establishing an *eiruv* does not require any recognizable action.


###### Eruvin 39a:4
[Eruvin 39a:4](https://torahapp.org/share/book/Eruvin/r/39a:4)

גּוּפָא, אָמַר רַב יְהוּדָה: עֵירַב בְּרַגְלָיו בְּיוֹם רִאשׁוֹן — מְעָרֵב בְּרַגְלָיו בְּשֵׁנִי. עֵירַב בְּפַת בְּיוֹם רִאשׁוֹן — מְעָרֵב בְּפַת בְּיוֹם שֵׁנִי.

**William Davidson Edition - English:**
The Gemara now examines Rav Yehuda’s statement **itself,** which was cited in the course of the previous discussion. **Rav Yehuda said:** If **one established an *eiruv* with his feet on** the eve of the **first day, he may establish an *eiruv* with his feet on** the eve of **the second** day as well. If **he established an *eiruv* with bread** that he deposited in the place where he wishes to acquire his place of rest **on** the eve of the **first day, he may establish an *eiruv* with bread on** the eve of the **second day** as well.


###### Eruvin 39a:5
[Eruvin 39a:5](https://torahapp.org/share/book/Eruvin/r/39a:5)

עֵירַב בְּפַת בָּרִאשׁוֹן — מְעָרֵב בְּרַגְלָיו בַּשֵּׁנִי. עֵירַב בְּרַגְלָיו בָּרִאשׁוֹן — אֵין מְעָרֵב בְּפַת בַּשֵּׁנִי, שֶׁאֵין מְעָרְבִין בַּתְּחִלָּה בְּפַת.

**William Davidson Edition - English:**
If **he established an *eiruv* with bread on** the eve of **the first** day, and his *eiruv* was eaten, he may change and **establish an *eiruv* with his feet on** the eve of **the second** day. However, if **he established an *eiruv* with his feet on** the eve of **the first** day, **he may not establish an *eiruv* with bread on** the eve of **the second** day, as **one may not initially establish an *eiruv* with bread** on a Festival for the sake of Shabbat because it is prohibited to prepare on a Festival for Shabbat.


###### Eruvin 39a:6
[Eruvin 39a:6](https://torahapp.org/share/book/Eruvin/r/39a:6)

עֵירַב בְּפַת בְּיוֹם רִאשׁוֹן מְעָרֵב בְּפַת בְּיוֹם שֵׁנִי, אָמַר שְׁמוּאֵל: וּבְאוֹתָהּ הַפַּת. אָמַר רַב אָשֵׁי: דַּיְקָא נָמֵי מַתְנִיתִין, דְּקָתָנֵי: כֵּיצַד הוּא עוֹשֶׂה? מוֹלִיכוֹ בָּרִאשׁוֹן, וּמַחְשִׁיךְ עָלָיו, וְנוֹטְלוֹ וּבָא לוֹ. בַּשֵּׁנִי, מַחְשִׁיךְ עָלָיו, וְאוֹכְלוֹ וּבָא לוֹ.

**William Davidson Edition - English:**
With regard to the statement: If **he established an *eiruv* with bread on** the eve of the **first day, he may establish an *eiruv* with bread on** the eve of the **second day, Shmuel said:** Only **with the same bread. Rav Ashi said:** The wording of **the mishna is also precise** according to this understanding, **as we learned: What does he do** if a Festival occurs on Friday, and he wishes to establish an *eiruv* that will be valid for both the Festival and Shabbat? **He brings** 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, he takes the *eiruv* back to the same place as the day before, and **stays** there **with it until nightfall, and** then **he** may **eat** the *eiruv* **and go away.** The wording of the mishna indicates that he must establish his *eiruv* for the second day with the same bread that he used for the first day, as argued by Shmuel.


###### Eruvin 39a:7
[Eruvin 39a:7](https://torahapp.org/share/book/Eruvin/r/39a:7)

וְרַבָּנַן, דִּילְמָא הָתָם — עֵצָה טוֹבָה קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara adds: **And the Rabbis,** who do not accept the opinion of Shmuel, argue that this is no proof, as **perhaps there,** the mishna is merely **teaching us good advice** as to how one can rely on a single *eiruv* and avoid having to prepare an additional *eiruv* for the second day.


###### Eruvin 39a:8
[Eruvin 39a:8](https://torahapp.org/share/book/Eruvin/r/39a:8)

**מַתְנִי׳** רַבִּי יְהוּדָה אוֹמֵר: רֹאשׁ הַשָּׁנָה שֶׁהָיָה יָרֵא שֶׁמָּא תִּתְעַבֵּר, מְעָרֵב אָדָם שְׁנֵי עֵירוּבִין, וְאוֹמֵר: עֵירוּבִי בָּרִאשׁוֹן לַמִּזְרָח, וּבַשֵּׁנִי לַמַּעֲרָב. בָּרִאשׁוֹן לַמַּעֲרָב, וּבַשֵּׁנִי לַמִּזְרָח. עֵירוּבִי בָּרִאשׁוֹן, וּבַשֵּׁנִי כִּבְנֵי עִירִי. עֵירוּבִי בַּשֵּׁנִי, וּבְרִאשׁוֹן כִּבְנֵי עִירִי. וְלֹא הוֹדוּ לוֹ חֲכָמִים.

**William Davidson Edition - English:**
**MISHNA:** During the time period when the Jewish calendar was established by the court according to the testimony of witnesses who had seen the new moon, Rosh HaShana would be observed for only one day if witnesses arrived on that day, and for two days if witnesses failed to arrive and the month of Elul was declared to be an extended, thirty-day month. **Rabbi Yehuda says:** With regard to **Rosh HaShana,** if **one feared that** the month of Elul **might be extended,** and he wanted to travel in two different directions on the two days that could be Rosh HaShana, this **person may establish two *eiruvin* and say: My *eiruv* on the first** day shall be **to the east and on the second** day **to the west,** or alternatively: **On the first** day it shall be **to the west, and on the second** day **to the east.** Similarly, he may say: **My *eiruv*** shall apply **on the first** day, **but on the second** day I shall be **like** the rest of **the inhabitants of my town,** or alternatively: **My *eiruv*** shall apply **on the second** day, **but on the first** day I shall be **like** the rest of **the inhabitants of my town. And the Rabbis did not agree with him** that the two days of Rosh HaShana can be divided in such a manner.


###### Eruvin 39a:9
[Eruvin 39a:9](https://torahapp.org/share/book/Eruvin/r/39a:9)

וְעוֹד אָמַר רַבִּי יְהוּדָה: מַתְנֶה אָדָם עַל הַכַּלְכַּלָּה בְּיוֹם טוֹב רִאשׁוֹן, וְאוֹכְלָהּ בַּשֵּׁנִי.

**William Davidson Edition - English:**
**And Rabbi Yehuda said further,** with regard to the two days of Rosh HaShana that one observes because he does not know which is the real day of the Festival: **A person may make a condition** with regard to **a basket** of *tevel* produce **on the first day of the Festival** and say as follows: If today is the Festival and tomorrow is an ordinary weekday I will separate the *teruma* and tithes tomorrow, and I have performed nothing today; if today is an ordinary weekday, I hereby separate the appropriate *teruma* and tithes now. **He may** then **eat** the produce **on the second** day of the Festival, since one of his two acts of tithing was certainly performed on an ordinary weekday.


###### Eruvin 39a:10
[Eruvin 39a:10](https://torahapp.org/share/book/Eruvin/r/39a:10)

וְכֵן בֵּיצָה שֶׁנּוֹלְדָה בָּרִאשׁוֹן, תֵּאָכֵל בַּשֵּׁנִי. וְלֹא הוֹדוּ לוֹ חֲכָמִים.

**William Davidson Edition - English:**
**And similarly, an egg that was laid on the first** day of the Festival **may be eaten on the second** day, since one of the days is certainly an ordinary weekday. **And the Rabbis did not agree with him** even with regard to these two days.


###### Eruvin 39a:11
[Eruvin 39a:11](https://torahapp.org/share/book/Eruvin/r/39a:11)

רַבִּי דּוֹסָא בֶּן הַרְכִּינָס אוֹמֵר: הָעוֹבֵר לִפְנֵי הַתֵּיבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה, אוֹמֵר: ״הַחְלִיצֵנוּ ה׳ אֱלֹהֵינוּ אֶת יוֹם רֹאשׁ הַחֹדֶשׁ הַזֶּה, אִם הַיּוֹם אִם לְמָחָר״. וּלְמָחָר הוּא אוֹמֵר: ״אִם הַיּוֹם אִם אֶמֶשׁ״. וְלֹא הוֹדוּ לוֹ חֲכָמִים.

**William Davidson Edition - English:**
**Rabbi Dosa ben Harekinas says: One who passes before the ark** in the synagogue and leads the congregation in prayer **on** the first day of **the festival of Rosh HaShana says: Strengthen us, O Lord our God, on this day of the New Moon, whether** it is **today or tomorrow. And** similarly, **on the following day he says: Whether** Rosh HaShana is **today or yesterday. And the Rabbis did not agree with him** that one should formulate his prayer in this conditional manner.


###### Eruvin 39a:12
[Eruvin 39a:12](https://torahapp.org/share/book/Eruvin/r/39a:12)

**גְּמָ׳** מַאן ״לֹא הוֹדוּ לוֹ״? אָמַר רַב: רַבִּי יוֹסֵי הִיא, דְּתַנְיָא: מוֹדִים חֲכָמִים לְרַבִּי אֱלִיעֶזֶר בְּרֹאשׁ הַשָּׁנָה שֶׁהָיָה יָרֵא שֶׁמָּא תִּתְעַבֵּר, מְעָרֵב אָדָם שְׁנֵי עֵירוּבִין, וְאוֹמֵר: עֵירוּבִי בָּרִאשׁוֹן לַמִּזְרָח, וּבַשֵּׁנִי לַמַּעֲרָב. בָּרִאשׁוֹן לַמַּעֲרָב, וּבַשֵּׁנִי לַמִּזְרָח. עֵירוּבִי בָּרִאשׁוֹן, וּבַשֵּׁנִי כִּבְנֵי עִירִי. עֵירוּבִי בַּשֵּׁנִי, וּבָרִאשׁוֹן כִּבְנֵי עִירִי. רַבִּי יוֹסֵי אוֹסֵר.

**William Davidson Edition - English:**
**GEMARA:** **Who are** the Sages who **did not agree with** Rabbi Yehuda? **Rav said: It is** those who follow the opinion of **Rabbi Yosei, as it was taught** in the *Tosefta*: Even though **the Rabbis** disagree with him about a Festival and Shabbat that occur on consecutive days and say that one cannot make two separate *eiruvin* for the two days, they **concede to Rabbi Eliezer** with regard to **Rosh HaShana that** if **a person feared that** the month of Elul **might be extended, he may establish two *eiruvin* and say: My *eiruv* on the first** day shall be **to the east, and on the second** day **to the west,** or: **On the first** day it shall be **to the west, and on the second** day **to the east,** or: **My *eiruv*** shall apply **on the first** day, **but on the second** day I shall be **like** the rest of **the inhabitants of my town,** or: **My *eiruv*** shall apply **on the second** day, **but on the first** day I shall be **like** the rest of **the inhabitants of my town.** But **Rabbi Yosei prohibits** it.


###### Eruvin 39a:13
[Eruvin 39a:13](https://torahapp.org/share/book/Eruvin/r/39a:13)

אָמַר לָהֶן רַבִּי יוֹסֵי: אִי אַתֶּם מוֹדִים שֶׁאִם בָּאוּ עֵדִים מִן הַמִּנְחָה וּלְמַעְלָה, שֶׁנּוֹהֲגִין אוֹתוֹ הַיּוֹם קֹדֶשׁ וּלְמָחָר קֹדֶשׁ?!

**William Davidson Edition - English:**
**Rabbi Yosei said to** the Rabbis: **Don’t you concede that if witnesses came from the** time of ***minḥa* and onwards** on the first day of Rosh HaShana and testified that they had seen the new moon, we do not rely on their testimony to sanctify that day as Rosh HaShana; rather, since their testimony was not given on time, **we observe that day as sanctified and** also **the following day as sanctified?** This indicates that the two days of Rosh HaShana are not observed out of doubt as to which is the proper day; rather, it is as though the two days are one long day that are imbued with one unified sanctity. Therefore, it should not be possible to divide them.