## Eruvin Daf 61a

###### Eruvin 61a:1
[Eruvin 61a:1](https://torahapp.org/share/book/Eruvin/r/61a:1)

וְאֵין אַנְשֵׁי עִיר קְטַנָּה מְהַלְּכִין אֶת כׇּל עִיר גְּדוֹלָה.

**William Davidson Edition - English:**
**And the residents of a small city may not walk through an entire large city.**


###### Eruvin 61a:2
[Eruvin 61a:2](https://torahapp.org/share/book/Eruvin/r/61a:2)

מַאי טַעְמָא — לָאו מִשּׁוּם דְּהָנֵי כָּלְתָה מִדָּתָן בַּחֲצִי הָעִיר, וְהָנֵי כָּלְתָה מִדָּתָן בְּסוֹף הָעִיר.

**William Davidson Edition - English:**
**What is the reason** for this difference? **Is it not because these,** the residents of the small city, **their measure** of two thousand cubits **terminated in the middle of the** large **city,** and therefore they may walk only to the end of their two thousand cubits; **and these,** the residents of the large city, **their measure** of two thousand cubits **terminated at the** far **end of the** small **city,** allowing them to walk through the entire city as though it were four cubits and complete the two thousand cubit measure of their Shabbat limit on the other side of the city?


###### Eruvin 61a:3
[Eruvin 61a:3](https://torahapp.org/share/book/Eruvin/r/61a:3)

וְרַבִּי אִידִי, ״אַנְשֵׁי אַנְשֵׁי״ תָּנֵי, וּמוֹקֵים לָהּ בְּנוֹתֵן. אֲבָל מוֹדֵד לָא תְּנַן.

**William Davidson Edition - English:**
**And Rabbi Idi,** who said that Rabbi Yehoshua ben Levi’s statement has no source, may hold that the mishna **teaches** the two cases with the same formulation. Just as it states: **The residents of** a large city may walk through an entire small city, it similarly states: **The residents of** a small city may walk through an entire large city. His version of the mishna did not state that the residents of a small city may not walk through an entire large city. **And he establishes** the mishna as referring **to one who placed** his *eiruv* inside the other city. Consequently, that city becomes his Shabbat residence, and he may walk anywhere in that city and an additional two thousand cubits beyond it. **But we did not learn** anything about **one who was measuring** two thousand cubits from his Shabbat residence outside the city, in which case it makes a difference whether the entire city is within his two thousand cubits or whether only part of it is within this limit.


###### Eruvin 61a:4
[Eruvin 61a:4](https://torahapp.org/share/book/Eruvin/r/61a:4)

וְלָא?! וְהָתְנַן: וְלַמּוֹדֵד שֶׁאָמְרוּ נוֹתְנִין לוֹ אַלְפַּיִם אַמָּה, שֶׁאֲפִילּוּ סוֹף מִדָּתוֹ כָּלֶה בִּמְעָרָה!

**William Davidson Edition - English:**
The Gemara asks: **And** did we **not** learn in the mishna about one who was measuring? **Didn’t we learn** in the mishna: **And as for one who is measuring** his Shabbat limit, **with regard to whom** the Sages **said** that **one gives him two thousand cubits,** that applies **even if the end of his measurement terminates in** the middle of **a cave?** Although a cave has the status of a private domain, he may enter only the part of the cave that is within his two thousand cubits. This case is directly parallel to the case of one whose two thousand cubits end in the middle of a city.


###### Eruvin 61a:5
[Eruvin 61a:5](https://torahapp.org/share/book/Eruvin/r/61a:5)

סוֹף הָעִיר אִיצְטְרִיכָא לֵיהּ, דְּלָא תְּנַן.

**William Davidson Edition - English:**
The Gemara answers: Although there is a source for the case of one whose limit ends in the middle of a city, **it was** nevertheless **necessary for** Rabbi Yehoshua ben Levi to teach the case where one’s measure ends at **the** far **end of the city,** in which case the entire city is regarded as four cubits and the rest of the Shabbat limit is completed on the other side of the city, **as we did not learn** anything about such a case.


###### Eruvin 61a:6
[Eruvin 61a:6](https://torahapp.org/share/book/Eruvin/r/61a:6)

אָמַר רַב נַחְמָן: מַאן דְּתָנֵי ״אַנְשֵׁי״ לָא מִשְׁתַּבַּשׁ, וּמַאן דְּתָנֵי ״אֵין אַנְשֵׁי״ לָא מִשְׁתַּבַּשׁ.

**William Davidson Edition - English:**
With regard to the mishna cited above, **Rav Naḥman said: One who teaches** the following in the second clause: **The residents of** a small city may walk through an entire large city, **does not err** in his rendering of the mishna. **And one who teaches: The residents** of a small city **may not** walk through an entire large city, also **does not err.** Both renderings are plausible.


###### Eruvin 61a:7
[Eruvin 61a:7](https://torahapp.org/share/book/Eruvin/r/61a:7)

מַאן דְּתָנֵי ״אַנְשֵׁי״ לָא מִשְׁתַּבַּשׁ — דְּמוֹקֵים לַהּ בְּנוֹתֵן. וּמַאן דְּתָנֵי ״אֵין אַנְשֵׁי״ לָא מִשְׁתַּבַּשׁ — דְּמוֹקֵים לַהּ בְּמוֹדֵד.

**William Davidson Edition - English:**
Rav Naḥman explains: **One who teaches: The residents of** a small city may walk through an entire large city, **does not err, as he establishes** the mishna as referring **to one who places** his *eiruv* inside the other city. **And one who teaches: The residents of** a small city **may not** walk through an entire large city also **does not err, as he establishes** the mishna as referring **to one who measures** his Shabbat limit and arrives at the city from the outside.


###### Eruvin 61a:8
[Eruvin 61a:8](https://torahapp.org/share/book/Eruvin/r/61a:8)

וְחַסּוֹרֵי מְחַסְּרָא, וְהָכִי קָתָנֵי: אַנְשֵׁי עִיר גְּדוֹלָה מְהַלְּכִין אֶת כׇּל עִיר קְטַנָּה, וְאֵין אַנְשֵׁי עִיר קְטַנָּה מְהַלְּכִין אֶת כׇּל עִיר גְּדוֹלָה. בַּמֶּה דְּבָרִים אֲמוּרִים, בְּמוֹדֵד. אֲבָל מִי שֶׁהָיָה בְּעִיר גְּדוֹלָה וְהִנִּיחַ אֶת עֵירוּבוֹ בְּעִיר קְטַנָּה, הָיָה בְּעִיר קְטַנָּה וְהִנִּיחַ אֶת עֵירוּבוֹ בְּעִיר גְּדוֹלָה — מְהַלֵּךְ אֶת כּוּלָּהּ וְחוּצָה לָהּ אַלְפַּיִם אַמָּה.

**William Davidson Edition - English:**
**And** the mishna **is incomplete and it teaches the following: The residents of a large city may walk** through **an entire small city, but the residents of a small city may not walk** through **an entire large city. In what** case **is this statement said?** It was said **with regard to one who was measuring** his two thousand cubits from his Shabbat residence. **But one who was in the large city and placed his *eiruv* in the small city,** and similarly **one who was in the small city and placed his *eiruv* in the large city, he may walk** through **the entire** city in which he placed his *eiruv* **and beyond it two thousand cubits.**


###### Eruvin 61a:9
[Eruvin 61a:9](https://torahapp.org/share/book/Eruvin/r/61a:9)

אָמַר רַב יוֹסֵף אָמַר רָמֵי בַּר אַבָּא אָמַר רַב הוּנָא: עִיר שֶׁיּוֹשֶׁבֶת עַל שְׂפַת הַנַּחַל, אִם יֵשׁ לְפָנֶיהָ דַּקָּה אַרְבָּעָה — מוֹדְדִים לָהּ מִשְּׂפַת הַנַּחַל. וְאִם לָאו — אֵין מוֹדְדִין לָהּ אֶלָּא מִפֶּתַח בֵּיתוֹ.

**William Davidson Edition - English:**
**Rav Yosef said that Rami bar Abba said that Rav Huna said:** With regard to **a city located on the edge of a ravine, if there is a barrier four** cubits high **in front of it, one measures its** Shabbat limit **from the edge of the ravine,** as it is considered the border of the city. **And if** there **is not** a barrier four cubits high in front of it, the Shabbat limit **is measured from the entrance of** each person’s **house,** as the city is not considered a permanent settlement.


###### Eruvin 61a:10
[Eruvin 61a:10](https://torahapp.org/share/book/Eruvin/r/61a:10)

אֲמַר לֵיהּ אַבָּיֵי: דַּקָּה אַרְבַּע אַמּוֹת אֲמַרְתְּ לַן עֲלַהּ. מַאי שְׁנָא מִכׇּל דַּקֵּי דְעָלְמָא דְּאַרְבְּעָה?

**William Davidson Edition - English:**
**Abaye said to him: You told us with regard to** this case that a **barrier four cubits** high is required. **What is different** about this case that it requires a barrier that is higher **than all other barriers,** which must reach a height of only **four** handbreadths?


###### Eruvin 61a:11
[Eruvin 61a:11](https://torahapp.org/share/book/Eruvin/r/61a:11)

אֲמַר לֵיהּ: הָתָם, לָא בְּעִיתָא תַּשְׁמִישְׁתָּא. הָכָא, בְּעִיתָא תַּשְׁמִישְׁתָּא.

**William Davidson Edition - English:**
**He said to him: There, use** of the place **is not frightening; here, use** of the place **is frightening.** Generally, partitions serve a symbolic function, and therefore it is sufficient for the partition to be four handbreadths high. In this case, however, it is frightening to stand along the edge of the ravine without a protective barrier, and therefore a barrier four cubits high must be constructed for the safety of the residents.


###### Eruvin 61a:12
[Eruvin 61a:12](https://torahapp.org/share/book/Eruvin/r/61a:12)

אָמַר רַב יוֹסֵף: מְנָא אָמֵינָא לַהּ? דְּתַנְיָא: הִתִּיר רַבִּי שֶׁיְּהוּ בְּנֵי גָדֵר יוֹרְדִין לְחַמָּתָן, וְאֵין בְּנֵי חַמָּתָן עוֹלִין לְגָדֵר. מַאי טַעְמָא, לָאו מִשּׁוּם דְּהָנֵי עֲבוּד דַּקָּה, וְהָנֵי לָא עֲבוּד דַּקָּה?!

**William Davidson Edition - English:**
**Rav Yosef said: From where do I** derive to **say this** *halakha*? **As it was taught** in a *baraita*: **Rabbi** Yehuda HaNasi **permitted the residents of Geder,** situated at the top of a slope, **to descend** on Shabbat **to Ḥamtan,** situated at the bottom of the slope, but **the residents of Ḥamtan may not ascend to Geder. What is the reason? Is it not because these,** the inhabitants of Geder, **constructed a barrier** at the lower edge of their city, **and these,** the members of Ḥamtan, **did not construct a barrier** at the upper edge of their city? Consequently, the residents of Geder measured their Shabbat limit from their barrier, and Ḥamtan was included in their two thousand cubits. The residents of Ḥamtan had to measure their Shabbat limits from their homes, and therefore Geder was not within their two thousand cubit limit.


###### Eruvin 61a:13
[Eruvin 61a:13](https://torahapp.org/share/book/Eruvin/r/61a:13)

כִּי אֲתָא רַב דִּימִי אָמַר: טַטְרוֹגֵי מְטַטְרְגִי לְהוּ בְּנֵי גָדֵר לִבְנֵי חַמָּתָן, וּמַאי ״הִתִּיר״ — הִתְקִין.

**William Davidson Edition - English:**
The Gemara relates that **when Rav Dimi came** from Eretz Yisrael to Babylonia, **he said:** This ruling was issued not due to their respective Shabbat limits, but rather because **the residents of Geder would assault [*metatreg*] the residents of Ḥamtan. And what** does it mean that Rabbi Yehuda HaNasi **permitted** the residents of Geder to descend to Ḥamtan, but not vice versa? **He instituted** this. In other words, this was not a halakhic ruling, but rather an ordinance instituted to protect the public welfare and prevent fighting.


###### Eruvin 61a:14
[Eruvin 61a:14](https://torahapp.org/share/book/Eruvin/r/61a:14)

וּמַאי שְׁנָא שַׁבָּת, דִּשְׁכִיחָא בָּהּ שִׁכְרוּת.

**William Davidson Edition - English:**
The Gemara asks: **What is different** about **Shabbat** that Rabbi Yehuda HaNasi instituted this ordinance only for Shabbat and not for the rest of the week? The Gemara answers: **Drunkenness is common on** Shabbat, when people eat to their heart’s content. Therefore, there is a greater chance of violent behavior.


###### Eruvin 61a:15
[Eruvin 61a:15](https://torahapp.org/share/book/Eruvin/r/61a:15)

כִּי אָזְלִי לְהָתָם, נָמֵי מְטַטְרְגִי לְהוּ? כַּלְבָּא בְּלָא מָתֵיהּ, שַׁב שְׁנִין לָא נָבַח.

**William Davidson Edition - English:**
The Gemara asks: **When** the residents of Geder **go to** Ḥamtan, **they will assault** the residents there; of what use, then, is this ordinance? The Gemara answers, citing a popular saying: **A dog** that is **not in its place will not bark for seven years.** On its own turf, a dog barks readily, but it becomes scared in unfamiliar surroundings and remains silent. Similarly, the people of Geder are not nearly as bold when they visit Ḥamtan as they are in their own town.


###### Eruvin 61a:16
[Eruvin 61a:16](https://torahapp.org/share/book/Eruvin/r/61a:16)

הַשְׁתָּא נָמֵי מְטַטְרְגִי בְּנֵי חַמָּתָן לִבְנֵי גָדֵר! כּוּלֵּי הַאי לָא כָּיְיפִי לְהוּ.

**William Davidson Edition - English:**
The Gemara asks: If so, we should be concerned about the reverse scenario, that **now too, the residents of Ḥamtan,** in their home territory, **will** take revenge and **assault the residents of Geder.** The Gemara answers: The people of Geder **would not be submissive to such an extent.** While visiting Ḥamtan, they would not initiate fights, but they would certainly fight back if they were attacked. Consequently, the people of Ḥamtan would not dare initiate hostilities with them. Therefore, there is no concern about the safety of either group.


###### Eruvin 61a:17
[Eruvin 61a:17](https://torahapp.org/share/book/Eruvin/r/61a:17)

רַב סָפְרָא אָמַר: עִיר הָעֲשׂוּיָה כְּקֶשֶׁת הֲוַאי.

**William Davidson Edition - English:**
**Rav Safra said:** Geder **was a city shaped like a bow,** whose two ends were separated by less than four thousand cubits. The empty space of the bow was viewed as though it were filled with houses, and its Shabbat limit was measured from the imaginary bowstring stretched between the two ends of the bow. Consequently, Ḥamtan was included in its Shabbat limit, and the residents of Geder were permitted to go there on Shabbat. With regard to the inhabitants of Ḥamtan, however, that same area between the ends of Geder was viewed as empty space, and therefore the houses of Geder along the arc of the bow were beyond their Shabbat limit.


###### Eruvin 61a:18
[Eruvin 61a:18](https://torahapp.org/share/book/Eruvin/r/61a:18)

רַב דִּימִי בַּר חִינָּנָא אָמַר: אַנְשֵׁי עִיר גְּדוֹלָה וְאַנְשֵׁי עִיר קְטַנָּה הֲוַאי.

**William Davidson Edition - English:**
**Rav Dimi bar Ḥinana said:** The people of Geder were **residents of a large city, and** the people of Ḥamtan were **residents of a small city.** Consequently, the residents of the large city, Geder, could walk through all of Ḥamtan, the small city; but the residents of Ḥamtan could walk only through part of Geder, as explained previously.


###### Eruvin 61a:19
[Eruvin 61a:19](https://torahapp.org/share/book/Eruvin/r/61a:19)

רַב כָּהֲנָא מַתְנֵי הָכִי. רַב טַבְיוֹמֵי מַתְנֵי הָכִי: רַב סָפְרָא וְרַב דִּימִי בַּר חִינָּנָא, חַד אָמַר: עִיר הָעֲשׂוּיָה כְּקֶשֶׁת הֲוַאי, וְחַד אָמַר: אַנְשֵׁי עִיר קְטַנָּה וְאַנְשֵׁי עִיר גְּדוֹלָה הֲוַאי.

**William Davidson Edition - English:**
**Rav Kahana taught it that way,** as stated previously; whereas **Rav Tavyomi taught it** more concisely, in **this way: Rav Safra and Rav Dimi bar Ḥinana** disagreed about the matter. **One** of them **said:** Geder **was a city shaped like a bow; and one** of them **said:** The people of Ḥamtan **were residents of a small city and** the people of Geder **were residents of a large city.**


###### Eruvin 61a:20
[Eruvin 61a:20](https://torahapp.org/share/book/Eruvin/r/61a:20)

**מַתְנִי׳** אַנְשֵׁי עִיר גְּדוֹלָה מְהַלְּכִין אֶת כׇּל עִיר קְטַנָּה, וְאַנְשֵׁי עִיר קְטַנָּה מְהַלְּכִין אֶת כׇּל עִיר גְּדוֹלָה. כֵּיצַד? מִי שֶׁהָיָה בְּעִיר גְּדוֹלָה וְנָתַן אֶת עֵירוּבוֹ בְּעִיר קְטַנָּה, בְּעִיר קְטַנָּה וְנָתַן אֶת עֵירוּבוֹ בְּעִיר גְּדוֹלָה — מְהַלֵּךְ אֶת כּוּלָּהּ, וְחוּצָה לָהּ אַלְפַּיִם אַמָּה.

**William Davidson Edition - English:**
**MISHNA:** **The residents of a large city may walk through an entire small city, and the residents of a small city may walk through an entire large city,** even if part of it is located more than two thousand cubits from their city. **How so? One who was in a large city and placed his *eiruv* in a small city,** or one who was **in a small city and placed his *eiruv* in a large city, may walk** through **the entire** city in which he placed his *eiruv* **and** another **two thousand cubits beyond it,** as the entire city is considered as though it were only four cubits.


###### Eruvin 61a:21
[Eruvin 61a:21](https://torahapp.org/share/book/Eruvin/r/61a:21)

רַבִּי עֲקִיבָא אוֹמֵר: אֵין לוֹ אֶלָּא מִמְּקוֹם עֵירוּבוֹ אַלְפַּיִם אַמָּה. אָמַר לָהֶן רַבִּי עֲקִיבָא: אִי אַתֶּם מוֹדִים לִי בְּנוֹתֵן עֵירוּבוֹ בִּמְעָרָה, שֶׁאֵין לוֹ אֶלָּא מִמְּקוֹם עֵירוּבוֹ אַלְפַּיִם אַמָּה?

**William Davidson Edition - English:**
**Rabbi Akiva says: He has only two thousand cubits from the place of his *eiruv*,** as the actual area of the city is included in the calculation. **Rabbi Akiva said to** the Rabbis: Do **you not concede to me** that **one who places his *eiruv* in a cave has only two thousand cubits from the place of his *eiruv*,** and that consequently the entire cave is not considered as merely four cubits?


###### Eruvin 61a:22
[Eruvin 61a:22](https://torahapp.org/share/book/Eruvin/r/61a:22)

אָמְרוּ לוֹ: אֵימָתַי — בִּזְמַן שֶׁאֵין בָּהּ דָּיוֹרִין, אֲבָל יֵשׁ בָּהּ דָּיוֹרִין — מְהַלֵּךְ אֶת כּוּלָּהּ וְחוּצָה לָהּ אַלְפַּיִם אַמָּה. נִמְצָא, קַל תּוֹכָהּ מֵעַל גַּבָּהּ.

**William Davidson Edition - English:**
The Rabbis **said to him: When** does this apply? **When** the cave **has no residents. But** if **it has residents,** it is considered as though it were only four cubits, and **one may walk** through **all of it and** another **two thousand cubits beyond it. Consequently,** the *halakha* with regard to an *eiruv* placed **inside** a cave **is** sometimes **more lenient than** the *halakha* governing an *eiruv* placed in the area **above** the cave. If one places his *eiruv* inside a cave that has residents, he has two thousand cubits beyond the cave; if he places it above the cave, where there are no residents, he has only two thousand cubits from the place of his *eiruv*.


###### Eruvin 61a:23
[Eruvin 61a:23](https://torahapp.org/share/book/Eruvin/r/61a:23)

וְלַמּוֹדֵד שֶׁאָמְרוּ נוֹתְנִין אַלְפַּיִם אַמָּה — שֶׁאֲפִילּוּ סוֹף מִדָּתוֹ כָּלֶה בִּמְעָרָה.

**William Davidson Edition - English:**
**And as for one who is measuring** his Shabbat limit, with regard to whom the Sages **said** that **one gives him two thousand cubits,** that measurement applies **even if the end of his measurement terminates in** the middle of **a cave.** He may not walk further into the cave, even if the cave is inhabited.