## Eruvin Daf 4b

###### Eruvin 4b:1
[Eruvin 4b:1](https://torahapp.org/share/book/Eruvin/r/4b:1)

״תְּאֵנָה״: כִּגְרוֹגֶרֶת לְהוֹצָאַת שַׁבָּת.

**William Davidson Edition - English:**
**Fig** alludes to the measure of **a dried fig-bulk with regard to** the *halakhot* of **carrying out** on **Shabbat.** One is liable for carrying food fit for human consumption on Shabbat, provided that he carries a dried fig-bulk of that food.


###### Eruvin 4b:2
[Eruvin 4b:2](https://torahapp.org/share/book/Eruvin/r/4b:2)

״רִמּוֹן״, כְּדִתְנַן: כׇּל כְּלֵי בַּעֲלֵי בָתִּים שִׁיעוּרָן כְּרִימּוֹנִים.

**William Davidson Edition - English:**
**Pomegranate** teaches the measure, **as that which we learned** in a mishna: **All** ritually impure wooden **vessels belonging to** ordinary **homeowners** become pure through being broken, as broken vessels cannot contract or maintain ritual impurity, and they are considered broken if they have holes **the size of pomegranates.**


###### Eruvin 4b:3
[Eruvin 4b:3](https://torahapp.org/share/book/Eruvin/r/4b:3)

״אֶרֶץ זֵית שֶׁמֶן (וּדְבָשׁ)״: אֶרֶץ שֶׁכׇּל שִׁיעוּרֶיהָ כְּזֵיתִים. כׇּל שִׁיעוּרֶיהָ סָלְקָא דַּעְתָּךְ?! וְהָאִיכָּא הָנֵי דַּאֲמַרַן! אֶלָּא אֵימָא: אֶרֶץ שֶׁרוֹב שִׁיעוּרֶיהָ כְּזֵיתִים.

**William Davidson Edition - English:**
The Sages interpreted: **A land of olive oil and honey,** as: **A land, all of whose measures are olive-bulks.** The Gemara poses a question: **Does it enter your mind** that it is a land **all of whose measures** are olives-bulks? **Yet aren’t there those** measures **that we** just **mentioned** above, which are not olive-bulks? **Rather, say: A land, most of whose measures are olive-bulks,** as most measures, e.g., those relating to forbidden foods and to impurity imparted by a corpse in a tent and by contact with an animal carcass, are olive-bulks.


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

״דְּבַשׁ״, כְּכוֹתֶבֶת הַגַּסָּה לְיוֹם הַכִּיפּוּרִים.

**William Davidson Edition - English:**
**Honey,** i.e., dates from which date honey is extracted, also determines a measure, as with regard **to** eating on **Yom Kippur,** one is liable only if he eats **a large date-bulk** of food. Clearly, the measurements pertaining to mitzvot are explicitly written in the Torah and were not transmitted to Moses from Sinai.


###### Eruvin 4b:5
[Eruvin 4b:5](https://torahapp.org/share/book/Eruvin/r/4b:5)

וְתִיסְבְּרָא שִׁיעוּרִין מִיכְתָּב כְּתִיבִי? אֶלָּא הִלְכְתָא נִינְהוּ, וְאַסְמְכִינְהוּ רַבָּנַן אַקְּרָאֵי.

**William Davidson Edition - English:**
The Gemara refutes this argument: **And can you hold** that all these **measures are** explicitly **written** in the Torah with regard to each of the *halakhot* mentioned above? **Rather, they are *halakhot*** that were transmitted to Moses from Sinai, **and the Sages based them on verses** in the Torah.


###### Eruvin 4b:6
[Eruvin 4b:6](https://torahapp.org/share/book/Eruvin/r/4b:6)

חֲצִיצִין, דְּאוֹרָיְיתָא נִינְהוּ! דִּכְתִיב: ״וְרָחַץ אֶת כָּל בְּשָׂרוֹ (בַּמַּיִם)״, שֶׁלֹּא יְהֵא דָּבָר חוֹצֵץ בֵּין בְּשָׂרוֹ לַמַּיִם. ״בַּמַּיִם״ — בְּמֵי מִקְוֶה. ״כׇּל בְּשָׂרוֹ״ — מַיִם שֶׁכׇּל גּוּפוֹ עוֹלֶה בָּהֶן, וְכַמָּה הֵן — אַמָּה עַל אַמָּה בְּרוּם שָׁלֹשׁ אַמּוֹת. וְשִׁיעֲרוּ חֲכָמִים מֵי מִקְוֶה אַרְבָּעִים סְאָה.

**William Davidson Edition - English:**
Rabbi Ḥiyya bar Ashi said above that Rav said that the laws governing **interpositions** that invalidate ritual immersion are *halakhot* transmitted to Moses from Sinai. The Gemara challenges this assertion: These, too, **are** written **in the Torah, as it is written: “And he shall bathe all his flesh in the water”** (Leviticus 15:16), and the Sages derived **that nothing should intervene between his flesh and the water.** The definite article in the phrase **“in the water”** indicates that this bathing is performed in water mentioned elsewhere, i.e., specifically **in the water of a ritual bath,** and not in just any water. And the phrase **“all his flesh”** indicates that it must be in **water into which all of his body can enter,** i.e., in which a person can immerse his entire body at once. **And how much** water **is that?** It is **a cubit by a cubit by the height of three cubits. And the Sages calculated** the volume of a ritual bath of this size and determined that **the waters of a ritual bath** measure **forty *se’a*.** As this is derived from the Written Torah, what need is there for a *halakha* transmitted to Moses from Sinai?


###### Eruvin 4b:7
[Eruvin 4b:7](https://torahapp.org/share/book/Eruvin/r/4b:7)

כִּי אִיצְטְרִיךְ הִילְכְתָא, לִשְׂעָרוֹ. וְכִדְרַבָּה בַּר רַב הוּנָא, דְּאָמַר רַבָּה בַּר רַב הוּנָא: נִימָא אַחַת קְשׁוּרָה חוֹצֶצֶת, שָׁלֹשׁ אֵינָן חוֹצְצוֹת, שְׁתַּיִם אֵינִי יוֹדֵעַ.

**William Davidson Edition - English:**
The Gemara answers: The ***halakha*** transmitted to Moses from Sinai **is needed** with regard **to his hair,** that it too must be accessible to the water without interposition. **And this is in accordance with** the opinion of **Rabba bar Rav Huna, as Rabba bar Rav Huna said: A single hair tied** in a knot **constitutes an interposition** and invalidates the immersion. **Three** hairs tied together in a knot **do not constitute an interposition,** because three hairs cannot be tied so tightly that water cannot penetrate them. With regard to **two** hairs tied together in a knot, **I do not know** the *halakha*. This *halakha* with regard to hair is a *halakha* transmitted to Moses from Sinai.


###### Eruvin 4b:8
[Eruvin 4b:8](https://torahapp.org/share/book/Eruvin/r/4b:8)

שְׂעָרוֹ נָמֵי דְּאוֹרָיְיתָא הוּא, דְּתַנְיָא: ״וְרָחַץ אֶת כָּל בְּשָׂרוֹ״ — אֶת הַטָּפֵל לִבְשָׂרוֹ, וְזֶהוּ שֵׂעָר!

**William Davidson Edition - English:**
The Gemara raises a difficulty: The *halakha* with regard to **his hair is also** written **in the Torah, as it was taught** in a *baraita*: **And he shall bathe all [*et kol*] his flesh.** The superfluous word *et* comes to amplify and include **that which is subordinate to his flesh, and that is hair.**


###### Eruvin 4b:9
[Eruvin 4b:9](https://torahapp.org/share/book/Eruvin/r/4b:9)

כִּי אֲתַאי הִילְכְתָא לְרוּבּוֹ וּלְמִיעוּטוֹ וּלְמַקְפִּיד וּלְשֶׁאֵין מַקְפִּיד, וְכִדְרַבִּי יִצְחָק.

**William Davidson Edition - English:**
The Gemara answers: The ***halakha*** transmitted to Moses from Sinai **comes** to teach the details of interpositions on the body **with regard to its majority and its minority, and with regard to one who is particular and one who is not particular, in accordance with** the opinion of **Rabbi Yitzḥak.**


###### Eruvin 4b:10
[Eruvin 4b:10](https://torahapp.org/share/book/Eruvin/r/4b:10)

דְּאָמַר רַבִּי יִצְחָק: דְּבַר תּוֹרָה רוּבּוֹ וּמַקְפִּיד עָלָיו חוֹצֵץ, וְשֶׁאֵינוֹ מַקְפִּיד עָלָיו אֵינוֹ חוֹצֵץ. וְגָזְרוּ עַל רוּבּוֹ שֶׁאֵינוֹ מַקְפִּיד מִשּׁוּם רוּבּוֹ הַמַּקְפִּיד, וְעַל מִיעוּטוֹ הַמַּקְפִּיד מִשּׁוּם רוּבּוֹ הַמַּקְפִּיד.

**William Davidson Edition - English:**
**As Rabbi Yitzḥak said: By Torah law,** if there is an interposition between a person and the water, and it covers **the majority** of **his** body, **and he is particular** and wants the interposing substance removed, only then **is it** considered **an interposition** that invalidates immersion in a ritual bath. **However, if he is not particular about** that substance, **it is not** considered **an interposition.** The Sages, however, **issued a decree** prohibiting substances covering **the majority** of **one’s** body with regard to which **he is not particular, due to** substances covering **the majority** of **one’s** body with regard to which **he is particular. And,** they issued a decree prohibiting substances covering **the minority** of **his** body with regard to which **one is particular, due to** substances covering **the majority** of **his** body with regard to which **one is particular.**


###### Eruvin 4b:11
[Eruvin 4b:11](https://torahapp.org/share/book/Eruvin/r/4b:11)

וְלִיגְזוֹר נָמֵי עַל מִיעוּטוֹ שֶׁאֵינוֹ מַקְפִּיד מִשּׁוּם מִיעוּטוֹ הַמַּקְפִּיד, אִי נָמֵי מִשּׁוּם רוּבּוֹ שֶׁאֵינוֹ מַקְפִּיד!

**William Davidson Edition - English:**
The Gemara raises a question: Then **let us also issue a decree** deeming substances covering **the minority** of **one’s** body with regard to which **he is not particular** an interposition **due to** substances covering **the minority** of **his** body with regard to which **one is particular, or alternatively, due to** substances covering **the majority** of **his** body with regard to which **he is not particular.**


###### Eruvin 4b:12
[Eruvin 4b:12](https://torahapp.org/share/book/Eruvin/r/4b:12)

הִיא גּוּפַהּ גְּזֵירָה, וַאֲנַן נֵיקוּם וְנִיגְזוֹר גְּזֵירָה לִגְזֵירָה?!

**William Davidson Edition - English:**
The Gemara answers: We do not issue that decree, because the *halakha* that deems both an interposition covering the minority of his body about which one is particular and an interposition covering the majority of his body about which one is not particular **an interposition is itself a decree. Shall we** then **rise up and issue** one **decree to** prevent violation of another **decree?** In any case, these details with regard to interpositions are neither written nor alluded to in the Torah; rather, they are *halakhot* transmitted to Moses from Sinai.


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

מְחִיצּוֹת, דְּאוֹרָיְיתָא נִינְהוּ!

**William Davidson Edition - English:**
Rabbi Ḥiyya bar Ashi said that Rav said that the *halakhot* of **partitions** were transmitted to Moses from Sinai. The Gemara challenges this assertion as well: **They are** written **in the Torah,** as the fundamental principle that a partition ten handbreadths high establishes a separate domain is derived from the Torah.


###### Eruvin 4b:14
[Eruvin 4b:14](https://torahapp.org/share/book/Eruvin/r/4b:14)

דְּאָמַר מָר: אָרוֹן תִּשְׁעָה וְכַפּוֹרֶת טֶפַח, הֲרֵי כָּאן עֲשָׂרָה.

**William Davidson Edition - English:**
**As the Master said:** The Holy **Ark** in the Tabernacle was **nine** handbreadths high, as the verse states that its height was a cubit and a half. A cubit contains six handbreadths, so its height totaled nine handbreadths. **And the cover** atop the Ark was one **handbreadth, which** total **ten.** There is a tradition that the Divine Presence does not descend into the domain of this world, which is derived from the verse that states that the Divine Presence would reveal itself from above the cover of the Ark. Apparently, a partition of ten handbreadths creates a separate domain.


###### Eruvin 4b:15
[Eruvin 4b:15](https://torahapp.org/share/book/Eruvin/r/4b:15)

לָא צְרִיכָא, לְרַבִּי יְהוּדָה דְּאָמַר: אַמַּת בִּנְיָן בְּאַמָּה בַּת שִׁשָּׁה. אַמַּת כֵּלִים בְּאַמָּה בַּת חֲמִשָּׁה.

**William Davidson Edition - English:**
The Gemara answers: The *halakha* transmitted to Moses from Sinai **is necessary only** according to the opinion of **Rabbi Yehuda, who said: The cubit** mentioned with regard to **the building** of the Tabernacle and the Temple **was a** large **cubit of six** handbreadths, whereas **the cubit** mentioned with regard to the sacred **vessels was a cubit of five** handbreadths. According to this opinion, the Ark, which was a cubit and a half, and its cover, which was a handbreadth, measured eight and a half handbreadths. Therefore, nothing can be derived with regard to a partition of ten handbreadths.


###### Eruvin 4b:16
[Eruvin 4b:16](https://torahapp.org/share/book/Eruvin/r/4b:16)

וּלְרַבִּי מֵאִיר דְּאָמַר: כׇּל הָאַמּוֹת הָיוּ בְּבֵינוֹנִית, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara poses a question. **And according to** the opinion of **Rabbi Meir, who said: All the cubits were medium** ones, regular cubits of six handbreadths; **what can be said?** Apparently, according to his opinion, the laws governing partitions are explicitly stated in the Torah.


###### Eruvin 4b:17
[Eruvin 4b:17](https://torahapp.org/share/book/Eruvin/r/4b:17)

לְרַבִּי מֵאִיר, כִּי אֲתַאי הִילְכְתָא — לְגוּד וּלְלָבוּד וּלְדוֹפֶן עֲקוּמָּה.

**William Davidson Edition - English:**
The Gemara answers: **According to** the opinion of **Rabbi Meir,** the *halakha* with regard to a partition of ten handbreadths is indeed written in the Torah. However, the ***halakha*** transmitted to Moses from Sinai **comes** to teach other *halakhot* concerning partitions, e.g., the *halakhot* of **extending** [***gode*],** according to which an existing partition is extended upward or downward to complete the requisite measure; **and** the *halakhot* of **joining [*lavud*],** according to which two solid surfaces are joined if they are separated by a gap of less than three handbreadths; **and** the *halakhot* of **the curved wall** of a *sukka*. A *sukka* is valid even if there are up to four cubits of invalid roofing, provided that this roofing is adjacent to one of the walls of the *sukka*. In that case, the invalid roofing is considered a bent extension of the wall. These concepts are certainly not written in the Torah.


###### Eruvin 4b:18
[Eruvin 4b:18](https://torahapp.org/share/book/Eruvin/r/4b:18)

הָיָה גָּבוֹהַּ מֵעֶשְׂרִים אַמָּה וּבָא לְמַעֲטוֹ, כַּמָּה מְמַעֵט? כַּמָּה מְמַעֵט?! כַּמָּה דִּצְרִיךְ לֵיהּ!

**William Davidson Edition - English:**
The Gemara returns to the laws of alleyways: If the cross beam spanning the entrance to an alleyway **was higher than twenty cubits** from the ground **and one comes to diminish its** height, **how much must he diminish** it? The Gemara is surprised by the question: **How much must he diminish** it? **The amount that he needs** in order to render its height less than twenty cubits.


###### Eruvin 4b:19
[Eruvin 4b:19](https://torahapp.org/share/book/Eruvin/r/4b:19)

אֶלָּא: רׇחְבּוֹ בְּכַמָּה? רַב יוֹסֵף אָמַר: טֶפַח, אַבָּיֵי אָמַר: אַרְבָּעָה.

**William Davidson Edition - English:**
**Rather,** the space between the cross beam and the ground must, of course, be reduced to twenty cubits. However, when one raises the alleyway, **how much** must **the width** of the raised section be in order to render the alleyway fit for carrying within it? **Rav Yosef said:** One **handbreadth. Abaye said: Four** handbreadths.


###### Eruvin 4b:20
[Eruvin 4b:20](https://torahapp.org/share/book/Eruvin/r/4b:20)

לֵימָא בְּהָא קָא מִיפַּלְגִי דְּמַאן דְּאָמַר טֶפַח, קָסָבַר: מוּתָּר לְהִשְׁתַּמֵּשׁ תַּחַת הַקּוֹרָה,

**William Davidson Edition - English:**
The Gemara suggests: **Let us say** that these *amora’im* **disagree about this: The one who said** one **handbreadth holds** that **one is permitted to utilize** the area **beneath the** cross **beam** spanning the entrance to the alleyway, as he maintains that the cross beam serves as a partition, and the alleyway is considered as if it were sealed by a partition descending from the outer edge of the cross beam that faces the public domain. Since the area beneath the cross beam is part of the alleyway and is less than twenty cubits, there is a conspicuous demarcation for one standing in the alleyway.