## Eruvin Daf 52a

###### Eruvin 52a:1
[Eruvin 52a:1](https://torahapp.org/share/book/Eruvin/r/52a:1)

אָמַר: ״תְּהֵא שְׁבִיתָתִי בְּצִינְתָא״. אֲמַר לֵיהּ אַבָּיֵי: מַאי דַּעְתָּיךְ, רַבִּי מֵאִיר וְרַבִּי יְהוּדָה — הֲלָכָה כְּרַבִּי יְהוּדָה, וְאָמַר רַב חִסְדָּא: מַחֲלוֹקֶת בְּ״מָקוֹם פְּלוֹנִי״,

**William Davidson Edition - English:**
He **would declare** on Shabbat eve: **My residence is in Tzinta,** a settlement located between the Shabbat limits of the two places. **Abaye said to him: What is your opinion** that led you to act in that manner? Is it because in a dispute between **Rabbi Meir and Rabbi Yehuda, the *halakha* is in accordance with** the opinion of **Rabbi Yehuda, and Rav Ḥisda said:** The **dispute** between these two Sages is in a case where the person said: My residence is **in such-and-such place,** and you rely on Rabbi Yehuda and establish residence at a place between the two cities even though you are still at home?


###### Eruvin 52a:2
[Eruvin 52a:2](https://torahapp.org/share/book/Eruvin/r/52a:2)

וְהָא רַב נַחְמָן, וְתַנְיָא כְּווֹתֵיהּ! אֲמַר לֵיהּ: הֲדַרִי בִּי.

**William Davidson Edition - English:**
**But didn’t Rav Naḥman** explain the dispute between Rabbi Meir and Rabbi Yehuda differently, **and** furthermore, a *baraita* **was taught in accordance with his** opinion. Rabba bar Rav Ḥanan **said to him: I retract** my opinion and will no longer do so.


###### Eruvin 52a:3
[Eruvin 52a:3](https://torahapp.org/share/book/Eruvin/r/52a:3)

אָמַר רָמֵי בַּר חָמָא: הֲרֵי אָמְרוּ שָׁבַת יֵשׁ לוֹ אַרְבַּע אַמּוֹת. הַנּוֹתֵן אֶת עֵירוּבוֹ, יֵשׁ לוֹ אַרְבַּע אַמּוֹת, אוֹ לָא?

**William Davidson Edition - English:**
**Rami bar Ḥama said:** The Sages **have said** that one who **establishes** residence by foot **has four cubits** at that location, and another two thousand cubits beyond. However, with regard to **one who deposits his *eiruv*** in a certain place, there is a dilemma whether he **has four cubits** from the site of his *eiruv*, **or not.**


###### Eruvin 52a:4
[Eruvin 52a:4](https://torahapp.org/share/book/Eruvin/r/52a:4)

אָמַר רָבָא, תָּא שְׁמַע: לֹא אָמְרוּ מְעָרְבִין בְּפַת אֶלָּא לְהָקֵל עַל הֶעָשִׁיר, שֶׁלֹּא יֵצֵא וִיעָרֵב בְּרַגְלָיו. וְאִי אָמְרַתְּ אֵין לוֹ — הַאי לְהָקֵל?! לְהַחֲמִיר הוּא!

**William Davidson Edition - English:**
**Rava said: Come** and **hear** a resolution from the mishna: The Sages **said** that **one establishes an *eiruv* with bread only to be lenient with the wealthy** person, **so that he** need **not** exert himself and **go out and establish an *eiruv* with his feet. And if you say** that one who establishes an *eiruv* with bread **does not have** four cubits, is **this** really **a leniency? It is a stringency.** Based on the mishna, apparently, all leniencies that apply to one who establishes an *eiruv* by foot must also apply to one who establishes an *eiruv* with bread.


###### Eruvin 52a:5
[Eruvin 52a:5](https://torahapp.org/share/book/Eruvin/r/52a:5)

אֲפִילּוּ הָכִי נִיחָא לֵיהּ, כִּי הֵיכִי דְּלָא נִטְרַח וְנִיפּוֹק.

**William Davidson Edition - English:**
The Gemara rejects this argument: No proof can be cited from there, as **even** if he without the four cubits, **this is preferable to him, so that he** need **not exert himself and go out** and establish an *eiruv* by foot. Therefore, it can be said that establishing an *eiruv* with bread constitutes a leniency even if it entails the loss of four cubits.


###### Eruvin 52a:6
[Eruvin 52a:6](https://torahapp.org/share/book/Eruvin/r/52a:6)

**מַתְנִי׳** מִי שֶׁיָּצָא לֵילֵךְ בְּעִיר שֶׁמְּעָרְבִין בָּהּ, וְהֶחְזִירוֹ חֲבֵירוֹ — הוּא מוּתָּר לֵילֵךְ, וְכׇל בְּנֵי הָעִיר אֲסוּרִין, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**MISHNA:** If **a person set out to go** on a Shabbat eve **to a town for which an *eiruv* is established** in order 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 52a:7
[Eruvin 52a:7](https://torahapp.org/share/book/Eruvin/r/52a:7)

רַבִּי מֵאִיר אוֹמֵר: כֹּל שֶׁהוּא יָכוֹל לְעָרֵב וְלֹא עֵירַב — הֲרֵי זֶה חַמָּר גַּמָּל.

**William Davidson Edition - English:**
**Rabbi Meir says: Anyone who can establish an *eiruv*,** and negated his residence in his original place, **and did not establish an *eiruv*,** i.e., he did not at least state that he seeks to establish residence somewhere else, **is** likened to both **a donkey driver,** who walks behind the animal and prods it, **and a camel driver,** who walks before the animal and leads it, in the sense that he is pulled in two opposite directions. Due to the uncertainty with regard to the location of his Shabbat limit, his movement is restricted as though his residence was established in both his city and at a location along the way to the other city. He may not venture beyond two thousand cubits from either location.


###### Eruvin 52a:8
[Eruvin 52a:8](https://torahapp.org/share/book/Eruvin/r/52a:8)

**גְּמָ׳** מַאי שְׁנָא אִיהוּ וּמַאי שְׁנָא אִינְהוּ? אָמַר רַב הוּנָא: הָכָא בְּמַאי עָסְקִינַן — כְּגוֹן שֶׁיֵּשׁ לוֹ שְׁנֵי בָתִּים, וּבֵינֵיהֶן שְׁנֵי תְּחוּמֵי שַׁבָּת.

**William Davidson Edition - English:**
**GEMARA:** With regard to the mishna’s statement that according to Rabbi Yehuda, he himself is permitted to go to the other city, while for all the rest of the residents of his city it is prohibited to do so, the Gemara asks: **What is different** about **him and what is different** about **them?** Why is he permitted to proceed to the other city, while they are not? **Rav Huna said: We are dealing here with** a case **where** that person **has two houses,** one in each town, **with** the distance of **two Shabbat limits,** four thousand cubits, **between them.**


###### Eruvin 52a:9
[Eruvin 52a:9](https://torahapp.org/share/book/Eruvin/r/52a:9)

אִיהוּ, כֵּיוָן דִּנְפַק לֵיהּ לְאוֹרְחָא — הָוֵה לֵיהּ עָנִי. וְהָנֵי עֲשִׁירֵי נִינְהוּ.

**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, and he can therefore establish residence at the end of his Shabbat limit simply by declaring that he wishes to acquire residence in such-and-such place. **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.


###### Eruvin 52a:10
[Eruvin 52a:10](https://torahapp.org/share/book/Eruvin/r/52a:10)

תַּנְיָא נָמֵי הָכִי: מִי שֶׁיֵּשׁ לוֹ שְׁנֵי בָתִּים, וּבֵינֵיהֶן שְׁנֵי תְּחוּמֵי שַׁבָּת, כֵּיוָן שֶׁהֶחְזִיק בַּדֶּרֶךְ — קָנָה עֵירוּב, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**That was also taught** in a *baraita*: With regard to **one who has two houses, with** the distance of **two Shabbat limits between them, once he set out on the way,** clearly demonstrating his intention to leave, although he did not explicitly say: My residence is at the end of my Shabbat limit, **he acquired an *eiruv*** there. This is **the statement of Rabbi Yehuda.**


###### Eruvin 52a:11
[Eruvin 52a:11](https://torahapp.org/share/book/Eruvin/r/52a:11)

יָתֵר עַל כֵּן אָמַר רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה: אֲפִילּוּ מְצָאוֹ חֲבֵירוֹ וְאָמַר לוֹ: ״לִין פֹּה, עֵת חַמָּה הוּא, עֵת צִינָּה הוּא״ — לְמָחָר מַשְׁכִּים וְהוֹלֵךְ.

**William Davidson Edition - English:**
**Furthermore, Rabbi Yosei, son of Rabbi Yehuda said: Even if another found him** before he left, **and said to him: Spend the night here, it is a hot period,** or it **is a cold period** and inadvisable to set out now, **on the following day he may rise early and go** to the other town, as his intention to walk is sufficient.


###### Eruvin 52a:12
[Eruvin 52a:12](https://torahapp.org/share/book/Eruvin/r/52a:12)

אָמַר רַבָּה: לוֹמַר — כּוּלֵּי עָלְמָא לָא פְּלִיגִי דִּצְרִיךְ, כִּי פְּלִיגִי — לְהַחְזִיק.

**William Davidson Edition - English:**
**Rabba said:** With regard **to saying** that he is establishing residence at the end of his Shabbat limit, **everyone agrees** that this **is necessary,** as otherwise it could be understood that he is returning to his house because he changed his mind about establishing residence elsewhere. **When they disagree** is with regard to whether or not it is necessary for him actually to **set out** on his way. Rabbi Yehuda maintains that he must have set out on his way, whereas Rabbi Yosei, son of Rabbi Yehuda, maintains that he need not even set out on his way, as his intention to leave is sufficient.


###### Eruvin 52a:13
[Eruvin 52a:13](https://torahapp.org/share/book/Eruvin/r/52a:13)

וְרַב יוֹסֵף אָמַר: לְהַחְזִיק — דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דִּצְרִיךְ, כִּי פְּלִיגִי — לוֹמַר.

**William Davidson Edition - English:**
**And Rav Yosef said:** With regard **to** actually **setting out** on his way, **everyone agrees** that this **is necessary. Where they disagree** is with regard to whether or not it is necessary for him **to say** that he is establishing his residence at the end of his Shabbat limit.


###### Eruvin 52a:14
[Eruvin 52a:14](https://torahapp.org/share/book/Eruvin/r/52a:14)

כְּמַאן אָזְלָא הָא דְּאָמַר עוּלָּא: מִי שֶׁהֶחְזִיק בַּדֶּרֶךְ וְהֶחְזִירוֹ חֲבֵירוֹ — הֲרֵי הוּא מוּחְזָר וּמוּחְזָק.

**William Davidson Edition - English:**
The Gemara asks: **In accordance with whose** opinion **is this** *halakha* that **Ulla stated?** If **a person set out on his way, and another persuaded him to return** home, **he is** considered **returned and** is considered **set out** on his way.


###### Eruvin 52a:15
[Eruvin 52a:15](https://torahapp.org/share/book/Eruvin/r/52a:15)

אִי מוּחְזָר, לָמָּה מוּחְזָק? וְאִי מוּחְזָק, לָמָּה מוּחְזָר?

**William Davidson Edition - English:**
The Gemara analyzes Ulla’s statement itself: **If he is** considered **returned,** with the same legal status as the rest of the residents of his city and has not established residence elsewhere, **why** is he described as **set out** on his way? **And if** he is considered **set out** on his way, indicating that he established residence at the end of his Shabbat limit, **why is** he described as **returned?**


###### Eruvin 52a:16
[Eruvin 52a:16](https://torahapp.org/share/book/Eruvin/r/52a:16)

הָכִי קָאָמַר: אַף עַל פִּי שֶׁמּוּחְזָר — מוּחְזָק. כְּמַאן — כְּרַב יוֹסֵף, וְאַלִּיבָּא דְּרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The Gemara answers: Emend Ulla’s statement and explain that **this is** what **he is saying: Although he was returned** to his original place, he is nonetheless regarded as having **set out** on his way. **In accordance with whose** opinion did he state this ruling? **According to** the opinion of **Rav Yosef,** that everyone agrees he must set out on his way, **and in accordance with** the opinion of **Rabbi Yosei, son of Rabbi Yehuda,** that he need not declare he is establishing his residence at the end of his Shabbat limit.


###### Eruvin 52a:17
[Eruvin 52a:17](https://torahapp.org/share/book/Eruvin/r/52a:17)

רַב יְהוּדָה בַּר אִישְׁתָּתָא אַיְיתִי לֵיהּ כַּלְכַּלָּה דְפֵירֵי לְרַב נָתָן בַּר אוֹשַׁעְיָא. כִּי הֲוָה אָזֵיל, שַׁבְקֵיהּ עַד דִּנְחֵית דַּרְגָּא, אֲמַר לֵיהּ: בִּית הָכָא. לִמְחַר קַדֵּים וֶאֱזִיל,

**William Davidson Edition - English:**
The Gemara relates that **Rav Yehuda bar Ishtata** once **brought a basket of fruit to Rav Natan bar Oshaya** in a nearby town, four thousand cubits away, on Shabbat eve. **When he was going,** Rav Natan **left him until he descended one step, and** then **said to him: Lodge here** tonight. He allowed him start his journey so that he would be considered as having set out on his way. **On the following day** Rav Yehuda bar Ishtata **rose early and went** home.