## Eruvin Daf 52b

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

כְּמַאן — כְּרַב יוֹסֵף, וְאַלִּיבָּא דְּרַבִּי יוֹסֵי בַּר יְהוּדָה?

**William Davidson Edition - English:**
The Gemara comments: **In accordance with whose** opinion did Rav Natan bar Oshaya act? Apparently, it was **in accordance with** the opinion of **Rav Yosef** that everyone agrees that he must set out on his way, **and in accordance with** the opinion of **Rabbi Yosei bar Yehuda** that he need not declare that he is establishing his residence at the end of his Shabbat limit.


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

לָא, כְּרַבָּה, וְאַלִּיבָּא דְּרַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The Gemara rejects this suggestion: **No,** that is not necessarily so, as it is possible to say that he acted **according to** the opinion of **Rabba, and in accordance with** the opinion of **Rabbi Yehuda,** and Rav Yehuda bar Ishtata declared that he establishes his residence at the end of his Shabbat limit.


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

רַבִּי מֵאִיר אוֹמֵר כֹּל שֶׁיָּכוֹל לְעָרֵב כּוּ׳. הָא תְּנֵינָא חֲדָא זִימְנָא: סָפֵק, רַבִּי מֵאִיר וְרַבִּי יְהוּדָה אוֹמְרִים: הֲרֵי זֶה חַמָּר גַּמָּל.

**William Davidson Edition - English:**
We learned in the mishna that **Rabbi Meir says: Anyone who can establish an *eiruv*,** and negated his residence in his original place, and did not establish an *eiruv*, is likened to both a donkey driver and a camel driver. The Gemara asks: **Didn’t we have** already **learned** it **once** before in another mishna: In a case of **uncertainty, Rabbi Meir and Rabbi Yehuda say: This** person **is** likened to both **a donkey driver** and **a camel driver.** Here too, it is obvious that the same applies, as that is Rabbi Meir’s opinion with regard to all uncertain cases.


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

אָמַר רַב שֵׁשֶׁת לָא תֵּימָא טַעְמָא דְּרַבִּי מֵאִיר סָפֵק עֵירַב סָפֵק לֹא עֵירַב הוּא דְּהָוֵי חַמָּר גַּמָּל, אֲבָל וַדַּאי לֹא עֵירַב — לָא הָוֵי חַמָּר גַּמָּל.

**William Davidson Edition - English:**
**Rav Sheshet said:** It is necessary to state this ruling here as well, so that **you will not say the reason** for **Rabbi Meir’s** statement only applies in a case where there is **uncertainty whether** one **established an *eiruv*** or **did not establish an *eiruv*,** and in **that** case **he is** in likened to both **a donkey driver** and **a camel driver. However,** in a case where there is **certainty** that he **did not establish an *eiruv* he is not** likened to both **a donkey driver** and **a camel driver,** but his Shabbat limit is the same as the rest of the residents of his city.


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

אֶלָּא: אֲפִילּוּ וַדַּאי לֹא עֵירַב הָוֵי חַמָּר גַּמָּל. דְּהָא הָכָא וַדַּאי לֹא עֵירַב, וְקָא הָוֵי חַמָּר גַּמָּל.

**William Davidson Edition - English:**
**Rather,** say that **even** in a case where there is **certainty** that he **did not establish an *eiruv*** he is sometimes likened to both **a donkey driver** and **a camel driver, as here he certainly did not establish an *eiruv*, and** yet **he is** likened to both **a donkey driver** and **a camel driver.** It was therefore necessary to state that even in that case, where there is no uncertainty whether or not he established the *eiruv*, but only with regard to the location of his residence, he nonetheless has the status of both a donkey driver and a camel driver.


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

**מַתְנִי׳** מִי שֶׁיָּצָא חוּץ לַתְּחוּם אֲפִילּוּ אַמָּה אַחַת לֹא יִכָּנֵס. רַבִּי אֱלִיעֶזֶר אוֹמֵר: שְׁתַּיִם — יִכָּנֵס, שָׁלֹשׁ — לֹא יִכָּנֵס.

**William Davidson Edition - English:**
**MISHNA:** **One who** intentionally, not for the purpose of performing a mitzva, **went out beyond** his Shabbat **limit, even** if only **one** cubit, **may not reenter. Rabbi Eliezer says:** If he went out **two** cubits **he may reenter;** however, if he went out **three** cubits **he may not reenter.**


###### Eruvin 52b:7
[Eruvin 52b:7](https://torahapp.org/share/book/Eruvin/r/52b:7)

**גְּמָ׳** אָמַר רַבִּי חֲנִינָא: רַגְלוֹ אַחַת בְּתוֹךְ הַתְּחוּם, וְרַגְלוֹ אַחַת חוּץ לַתְּחוּם — לֹא יִכָּנֵס, דִּכְתִיב: ״אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ״. ״רַגְלְךָ״ כְּתִיב.

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Ḥanina said:** If **one of his feet was within the** Shabbat **limit, and his other foot was beyond the** Shabbat **limit, he may not reenter, as it is written: “If you turn away your feet [*raglekha*] due to Shabbat”** (Isaiah 58:13). The word *raglekha* **is written** in defective form without the letter *yod*, and can therefore be read as **your foot** in the singular, indicating that Shabbat can be desecrated by the reentry of even a single foot.


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

וְהָתַנְיָא: רַגְלוֹ אַחַת בְּתוֹךְ הַתְּחוּם וְרַגְלוֹ אַחַת חוּץ לַתְּחוּם — יִכָּנֵס! הָא מַנִּי? אֲחֵרִים הִיא, דְּתַנְיָא: אֲחֵרִים אוֹמְרִים: לִמְקוֹם שֶׁרוּבּוֹ הוּא נִזְקָר.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **But wasn’t** the opposite **taught** in a *baraita*? If **one of his feet was within the** Shabbat **limit, and his other foot was beyond the** Shabbat **limit, he may reenter.** The Gemara answers: In accordance with **whose** opinion **is this** taught? **It is** in accordance with the opinion **of *Aḥerim*, as it was taught** in a *baraita*: ***Aḥerim* say: He is attributed to the place where the majority of his body** lies, and therefore, it is permitted for him to enter, as he stepped out with only one foot.


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

אִיכָּא דְאָמְרִי, אָמַר רַבִּי חֲנִינָא: רַגְלוֹ אַחַת בְּתוֹךְ הַתְּחוּם וְרַגְלוֹ אַחַת חוּץ לַתְּחוּם — יִכָּנֵס, דִּכְתִיב: ״אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ״ — ״רַגְלֶיךָ״ קָרֵינַן.

**William Davidson Edition - English:**
The Gemara cites a different version of the previous discussion. **Some say** that **Rabbi Ḥanina said:** If **one of his feet was within the** Shabbat **limit, and his other foot was beyond the** Shabbat **limit, he may reenter, as it is written: “If you turn away your feet due to Shabbat”** (Isaiah 58:13). **We read** the word *raglekha* as **your feet,** in the plural, indicating that the entry of a single foot is permitted.


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

וְהַתַּנְיָא: לֹא יִכָּנֵס! הוּא דְּאָמַר כַּאֲחֵרִים, דְּתַנְיָא: לִמְקוֹם שֶׁרוּבּוֹ הוּא נִזְקָר.

**William Davidson Edition - English:**
The Gemara raises a difficulty. **But wasn’t** the opposite **taught** in a *baraita*: **He may not reenter?** The Gemara answers: Rabbi Ḥanina **stated** his opinion **in accordance with** the opinion of ***Aḥerim*, as it was taught** in a *baraita*: **He is attributed to the place where the majority of his body** is located, and it is therefore permitted to enter, as most of his body remains within the Shabbat limit.


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

רַבִּי אֱלִיעֶזֶר אוֹמֵר שְׁתַּיִם יִכָּנֵס שָׁלֹשׁ לֹא יִכָּנֵס. וְהָתַנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: אַחַת — יִכָּנֵס, שְׁתַּיִם — לֹא יִכָּנֵס. לָא קַשְׁיָא: הָא דַּעֲקַר חֲדָא וְקָם אַתַּרְתֵּי. הָא דַּעֲקַר תַּרְתֵּי וְקָם אַתְּלָת.

**William Davidson Edition - English:**
We learned in the mishna that **Rabbi Eliezer says:** If he went out **two** cubits **he may reenter;** however, if he went out **three** cubits **he may not reenter.** The Gemara asks: **But wasn’t it taught** otherwise in a *baraita*? **Rabbi Eliezer says:** If he went out **one** cubit **he may reenter;** however, if he went out **two** cubits **he may not reenter.** The Gemara answers: That is **not a difficulty. This,** the mishna, is referring to a case where **he moved** from **the first** cubit **and is** now **standing two** cubits out, and therefore it is permitted for him to reenter; **however, that,** the *baraita*, is referring to a case where **he moved** from **the second** cubit **and is** now **standing three** cubits out. Consequently, it is prohibited for him to reenter.


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

וְהָתַנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: אֲפִילּוּ אַמָּה אַחַת לֹא יִכָּנֵס! כִּי תַּנְיָא הָהִיא לְמוֹדֵד, דִּתְנַן: וְלַמּוֹדֵד שֶׁאָמְרוּ נוֹתְנִין לוֹ אַלְפַּיִם אַמָּה — אֲפִילּוּ סוֹף מִדָּתוֹ כָּלֶה בִּמְעָרָה.

**William Davidson Edition - English:**
The Gemara raises another difficulty. **But wasn’t it taught** in a different *baraita* that **Rabbi Eliezer says: Even** if he went **one cubit** out, **he may not enter.** The Gemara answers: **When that** *baraita* **was taught** it was with regard to **one measuring** his limit by counting two thousand steps. **As we learned** in a mishna: **And** for **one** established residence in a particular place, and **is** now **measuring** his limit by counting out steps, **with regard to whom** the Sages **said one provides him** with **two thousand cubits, even if his measurement ended in a cave** he may not walk even one cubit beyond his measurement.


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

**מַתְנִי׳** מִי שֶׁהֶחֱשִׁיךְ חוּץ לַתְּחוּם אֲפִילּוּ אַמָּה אַחַת לֹא יִכָּנֵס. רַבִּי שִׁמְעוֹן אוֹמֵר: אֲפִילּוּ חֲמֵשׁ עֶשְׂרֵה אַמּוֹת יִכָּנֵס, שֶׁאֵין הַמָּשׁוֹחוֹת מְמַצִּין אֶת הַמִּדּוֹת מִפְּנֵי הַטּוֹעִין.

**William Davidson Edition - English:**
**MISHNA:** With regard to **one** for **whom it grew dark** while he was traveling **outside the** Shabbat **limit** of the town where he was heading, **even** if he was only **one cubit** outside the limit **he may not enter** the town. **Rabbi Shimon says: Even** if he was **fifteen cubits** beyond the limit **he may enter** the town, **because the surveyors do not precisely demarcate the measures;** rather, they mark the Shabbat limit within the two thousand cubits, **due to those who err.**


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

**גְּמָ׳** תָּנָא: מִפְּנֵי טוֹעֵי הַמִּדָּה.

**William Davidson Edition - English:**
**GEMARA:** With regard to the mishna’s statement: Due to those who err, it is **taught** in a *baraita*: **Due to those who err in their measurement.** In other words, because the surveyors are concerned that they might have erred in their measurements, they are stringent and do not position the mark at the edge of the limit, but move it several cubits within the limit.


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

**הַדְרָן עֲלָךְ מִי שֶׁהוֹצִיאוּהוּ**


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

מַתְנִי׳ **כֵּיצַד מְעַבְּרִין** אֶת הֶעָרִים? בַּיִת נִכְנָס בַּיִת יוֹצֵא, פִּגּוּם נִכְנָס פִּגּוּם יוֹצֵא, הָיוּ שָׁם גְּדוּדִיּוֹת גְּבוֹהוֹת עֲשָׂרָה טְפָחִים,

**William Davidson Edition - English:**
**MISHNA:** **How does one extend** the boundaries of **cities** in order to ensure that all its protrusions are included within the borders of the city? He extends a straight line across the edge of the city, and if **a house is recessed and** another **house protrudes,** or **a turret [*pagum*] is recessed and** another **turret protrudes** from that line, and similarly, if **there were remnants** of walls **ten handbreadths high,**