## Eruvin Daf 51b

###### Eruvin 51b:1
[Eruvin 51b:1](https://torahapp.org/share/book/Eruvin/r/51b:1)

עָנִי הוּא דְּאַקִּילוּ רַבָּנַן עִילָּוֵיהּ, אֲבָל עָשִׁיר — לָא.

**William Davidson Edition - English:**
Therefore, **it is** only **with regard to a pauper,** who does not have food for two meals, **that the Sages were lenient** and permitted him to establish residence merely by saying: My residence is in my current location. **However,** with regard to **a wealthy person** in his own house who has bread, **no,** they did not permit him to do so.


###### Eruvin 51b:2
[Eruvin 51b:2](https://torahapp.org/share/book/Eruvin/r/51b:2)

וְרַבִּי יְהוּדָה סָבַר: עִיקַּר עֵירוּב בָּרֶגֶל, אֶחָד עָנִי וְאֶחָד עָשִׁיר. אֲבָל ״בְּמָקוֹם פְּלוֹנִי״ — דִּבְרֵי הַכֹּל: עָנֵי — אִין, עָשִׁיר — לָא.

**William Davidson Edition - English:**
**And Rabbi Yehuda maintains: The primary** ordinance **of *eiruv* is by foot,** i.e., by going and stating that he is establishing his residence in that location, and therefore it applies to **both a pauper and a wealthy person. However,** with regard a case when the person said: My residence is **in such-and-such place,** and he is not there, **everyone,** both Rabbi Meir and Rabbi Yehuda, **agrees** that for **a pauper** on the road on a Shabbat eve, **yes, an** *eiruv* may be established in that manner; however, for **a wealthy person, no,** an eiruv may not be established in that manner.


###### Eruvin 51b:3
[Eruvin 51b:3](https://torahapp.org/share/book/Eruvin/r/51b:3)

״וְזוֹ הִיא שֶׁאָמְרוּ״ מַאן קָתָנֵי לַהּ — רַבִּי מֵאִיר. וְאַהֵיָיא קָאֵי — אַ״אֵינוֹ מַכִּיר אוֹ שֶׁאֵינוֹ בָּקִי בַּהֲלָכָה״. ״וְלֹא אָמְרוּ מְעָרְבִין בְּפַת אֶלָּא לְהָקֵל״ מַאן קָתָנֵי לַהּ — רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
And as for the mishna’s statement: **And this is what** the Sages meant when **they said** that a pauper can establish an *eiruv* with his feet, **who,** which Sage, **is teaching it?** It is **Rabbi Meir. And to which** clause of the mishna **is it referring?** It refers to the previous statement: If he is **not familiar** with a tree or any other noticeable landmark, **or if he is not an expert in the *halakha*,** and therefore is unaware that a residence can be established from a distance, and said: My residence is in my current location, he acquires two thousand cubits in each direction. **And** as for the statement in the continuation of the mishna: The Sages **said** that **one establishes an *eiruv* with bread only to be lenient with the wealthy** person, **who,** which Sage, **is teaching it?** It is **Rabbi Yehuda,** who maintains that the option of establishing an *eiruv* by foot is available to the wealthy as well.


###### Eruvin 51b:4
[Eruvin 51b:4](https://torahapp.org/share/book/Eruvin/r/51b:4)

וְרַב חִסְדָּא אָמַר: מַחֲלוֹקֶת ״בְּמָקוֹם פְּלוֹנִי״, דְּרַבִּי מֵאִיר סָבַר: עָנִי — אִין, עָשִׁיר — לָא, וְרַבִּי יְהוּדָה סָבַר: אֶחָד עָנִי וְאֶחָד עָשִׁיר. אֲבָל ״בִּמְקוֹמִי״, דִּבְרֵי הַכֹּל אֶחָד עָנִי וְאֶחָד עָשִׁיר, דְּעִיקַּר עֵירוּב בָּרֶגֶל.

**William Davidson Edition - English:**
**Rav Ḥisda,** however, disagreed with Rav Naḥman and **said:** The **dispute** between Rabbi Meir and Rabbi Yehuda in the mishna is with regard to a person who said: My residence is **in such-and-such place,** in which case his residence is neither acquired by foot nor with bread. **As Rabbi Meir maintains: A pauper, yes,** he establishes residence with an *eiruv* in that manner; however, **a wealthy person, no,** he does not. **And Rabbi Yehuda maintains: Both a pauper and a wealthy person** may establish an *eiruv* in that manner. **However,** in a case where one said: My residence is **in my** present **location, everyone,** both Rabbi Meir and Rabbi Yehuda, **agrees** that an *eiruv* of this kind is effective **both** for **a pauper and** for **a wealthy person,** as everyone agrees agree that **the primary** ordinance **of *eiruv* is by foot.**


###### Eruvin 51b:5
[Eruvin 51b:5](https://torahapp.org/share/book/Eruvin/r/51b:5)

״וְזוֹ הִיא שֶׁאָמְרוּ״ מַאן קָתָנֵי לַהּ — רַבִּי מֵאִיר. וְאַהֵיָיא קָאֵי — אַהָא: ״מִי שֶׁבָּא בַּדֶּרֶךְ וְחָשֵׁכָה״. ״וְלֹא אָמְרוּ מְעָרְבִין בְּפַת אֶלָּא לְהָקֵל״ מַאן קָתָנֵי לַהּ — דִּבְרֵי הַכֹּל.

**William Davidson Edition - English:**
And as for the mishna’s statement: **And this is what** the Sages meant when **they said** that **a pauper** can establish an *eiruv* by foot, **who is teaching it?** It is **Rabbi Meir. And to which** clause of the mishna **is it referring?** It is referring **to this** clause: **One who was coming along the way** on Shabbat eve, **and it grew dark** while **he** was traveling. According to Rabbi Yehuda, he could have established an *eiruv* even if he was in his house. And as for the statement in the continuation of the mishna: The Sages **said** that **one establishes an *eiruv* with bread only** in order **to be lenient with the wealthy** person, **who is teaching it? Everyone agrees** with this *halakha*, and it is taught according to both opinions.


###### Eruvin 51b:6
[Eruvin 51b:6](https://torahapp.org/share/book/Eruvin/r/51b:6)

תַּנְיָא כְּווֹתֵיהּ דְּרַב נַחְמָן: אֶחָד עָנִי וְאֶחָד עָשִׁיר מְעָרְבִין בְּפַת, וְלֹא יֵצֵא עָשִׁיר חוּץ לַתְּחוּם וְיֹאמַר: ״שְׁבִיתָתִי בִּמְקוֹמִי״ — לְפִי שֶׁלֹּא אָמְרוּ מְעָרְבִין בָּרֶגֶל אֶלָּא לְמִי שֶׁבָּא בַּדֶּרֶךְ וְחָשֵׁכָה, דִּבְרֵי רַבִּי מֵאִיר.

**William Davidson Edition - English:**
The Gemara comments: A *baraita* **was taught in accordance with** the opinion of **Rav Naḥman,** who said that the dispute between Rabbi Meir and Rabbi Yehuda is with regard to one who said: My residence is in my present location. It was stated in the *baraita*: **Both a pauper and a wealthy person establish an *eiruv* with bread; however a wealthy person may not go out beyond the** Shabbat **limit and say: My residence is in my** present **location, because** the Sages **said** that **one can establish an *eiruv* by foot only** in the case of **a person who was coming along the way and it grew dark** while **he** was traveling. This is **the statement of Rabbi Meir.**


###### Eruvin 51b:7
[Eruvin 51b:7](https://torahapp.org/share/book/Eruvin/r/51b:7)

רַבִּי יְהוּדָה אוֹמֵר: אֶחָד עָנִי וְאֶחָד עָשִׁיר מְעָרְבִין בָּרֶגֶל, וְיֵצֵא עָשִׁיר חוּץ לַתְּחוּם: וְיֹאמַר ״תְּהֵא שְׁבִיתָתִי בִּמְקוֹמִי״, וְזֶה הוּא עִיקָּרוֹ שֶׁל עֵירוּב. וְהִתִּירוּ חֲכָמִים לְבַעַל הַבַּיִת לְשַׁלֵּחַ עֵירוּבוֹ בְּיַד עַבְדּוֹ, בְּיַד בְּנוֹ, בְּיַד שְׁלוּחוֹ בִּשְׁבִיל לְהָקֵל עָלָיו.

**William Davidson Edition - English:**
**Rabbi Yehuda says: Both a pauper and a wealthy person establish an *eiruv* by foot. And a wealthy person will go out beyond the** Shabbat **limit and say: My residence is in my** present **location. And this is the primary** ordinance **of *eiruv*. However, the Sages permitted a homeowner to send his *eiruv* in the hand of his servant,** or **in the hand of his son,** or **in the hand of his agent,** in order **to be lenient with him,** so that he need not exert himself and go out and establish an *eiruv* by foot. This *baraita* presents the dispute between Rabbi Meir and Rabbi Yehuda as it was delineated by Rav Naḥman.


###### Eruvin 51b:8
[Eruvin 51b:8](https://torahapp.org/share/book/Eruvin/r/51b:8)

אָמַר רַבִּי יְהוּדָה: מַעֲשֶׂה בְּאַנְשֵׁי בֵּית מֶמֶל וּבְאַנְשֵׁי בֵּית גּוּרְיוֹן בְּאָרוֹמָא שֶׁהָיוּ מְחַלְּקִין גְּרוֹגְרוֹת וְצִימּוּקִין לַעֲנִיִּים בִּשְׁנֵי בַצּוֹרֶת, וּבָאִין עֲנִיֵּי כְּפַר שִׁיחִין וַעֲנִיֵּי כְּפַר חֲנַנְיָה וּמַחְשִׁיכִין עַל הַתְּחוּם, לַמׇּחֳרָת מַשְׁכִּימִין וּבָאִין.

**William Davidson Edition - English:**
The *baraita* continues. **Rabbi Yehuda said:** There was **an incident involving the members of the household of** the **Memel** family **and members of the household of Guryon** family **in** the village of **Aroma, who were distributing dried figs and raisins to the paupers in years of famine, and the paupers of the village of Siḥin and the paupers of the village of Ḥananya would come** to the edge of the Shabbat **limit at nightfall,** which was also within the Shabbat limit of Aroma, and then go home. **The following day they would rise early and go** to receive their figs and raisins. Apparently, one can establish an *eiruv* by foot, if he says: My residence is in my present location.


###### Eruvin 51b:9
[Eruvin 51b:9](https://torahapp.org/share/book/Eruvin/r/51b:9)

אָמַר רַב אָשֵׁי: מַתְנִיתִין נָמֵי דַּיְקָא, דְּקָתָנֵי: מִי שֶׁיָּצָא לֵילֵךְ לְעִיר שֶׁמְּעָרְבִין לָהּ, וְהֶחְזִירוֹ חֲבֵרוֹ — הוּא מוּתָּר לֵילֵךְ, וְכׇל בְּנֵי הָעִיר אֲסוּרִין, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**Rav Ashi said: The** formulation of the **mishna is also precise,** in accordance with Rav Naḥman’s explanation, **as it teaches: If** on a Shabbat eve **one set out to go to a city for which an *eiruv* is established** enabling him to go there on Shabbat, **and another** person **caused him to return** home, **he** himself **is permitted to go** to that city on Shabbat, **and** for **all the** other **residents of the town it is prohibited** to go there. This is **the statement of Rabbi Yehuda.**


###### Eruvin 51b:10
[Eruvin 51b:10](https://torahapp.org/share/book/Eruvin/r/51b:10)

וַהֲוֵינַן בַּהּ: מַאי שְׁנָא אִיהוּ וּמַאי שְׁנָא אִינְהוּ? וְאָמַר רַב הוּנָא: הָכָא בְּמַאי עָסְקִינַן — כְּגוֹן שֶׁיֵּשׁ לוֹ שְׁנֵי בָתִּים, וּשְׁנֵי תְּחוּמֵי שַׁבָּת בֵּינֵיהֶן.

**William Davidson Edition - English:**
**And we discussed** this mishna and raised a difficulty: **What is different** about **him and what is different** about **them?** Why is he permitted to proceed to the other town while it is prohibited for the other residents to do so? **And Rav Huna said: We are dealing here with** a case **where he has** two **houses,** one in each city, **and** there is the distance of **two Shabbat limits,** four thousand cubits, **between them.**


###### Eruvin 51b:11
[Eruvin 51b:11](https://torahapp.org/share/book/Eruvin/r/51b:11)

אִיהוּ, כֵּיוָן דְּנָפְקָא לֵיהּ לְאוֹרְחָא — הֲוָה לֵיהּ עָנִי.

**William Davidson Edition - English:**
With regard to **him, since he set out on his way, his** legal status **is** that of **a pauper,** as he did not intend to return to his first house, but to continue to his other house. Therefore, he can establish residence at the end of his Shabbat limit by verbal means alone.


###### Eruvin 51b:12
[Eruvin 51b:12](https://torahapp.org/share/book/Eruvin/r/51b:12)

וְהָנָךְ — עֲשִׁירִים נִינְהוּ. אַלְמָא כָּל ״בְּמָקוֹם פְּלוֹנִי״ — עָנִי אִין, עָשִׁיר לָא. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**And** the legal status of **these** other inhabitants of his city, **is** that of **wealthy people,** as they are in their houses and have food. Consequently, they can only establish residence at the end of their Shabbat limit by depositing food there prior the onset of Shabbat. **Apparently, everything** stated with regard to one who says: My residence is **in such-and-such place;** to **a pauper, yes,** it applies to **a wealthy person, no,** it does not apply. The Gemara concludes: Indeed, **learn from this** that this is the case.


###### Eruvin 51b:13
[Eruvin 51b:13](https://torahapp.org/share/book/Eruvin/r/51b:13)

מַתְנֵי לֵיהּ רַב חִיָּיא בַּר אָשֵׁי לְחִיָּיא בַּר רַב קַמֵּיהּ דְּרַב ״אֶחָד עָנִי וְאֶחָד עָשִׁיר״. אֲמַר לֵיהּ רַב: סַיֵּים בָּהּ נָמֵי הֲלָכָה כְּרַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**Rav Ḥiyya bar Ashi was teaching** the mishna to **Ḥiyya bar Rav before Rav.** He stated that this leniency applies **both to a pauper and to a wealthy person. Rav said to him: Conclude** your statement **also: The *halakha* is in accordance with** the opinion of **Rabbi Yehuda.**


###### Eruvin 51b:14
[Eruvin 51b:14](https://torahapp.org/share/book/Eruvin/r/51b:14)

רַבָּה בַּר רַב חָנָן הֲוָה רְגִיל דְּאָתֵי מֵאַרְטִיבְנָא לְפוּמְבְּדִיתָא.

**William Davidson Edition - English:**
The Gemara relates: **Rabba bar Rav Ḥanan was in the habit** of **coming from** his home in **Artibbena to Pumbedita** on Shabbat.