## Eruvin Daf 73a

###### Eruvin 73a:1
[Eruvin 73a:1](https://torahapp.org/share/book/Eruvin/r/73a:1)

מְקוֹם פִּיתָּא, וּשְׁמוּאֵל אָמַר: מְקוֹם לִינָה.

**William Davidson Edition - English:**
**The place** where he eats his **bread, and Shmuel said:** His **place** of **sleep.**


###### Eruvin 73a:2
[Eruvin 73a:2](https://torahapp.org/share/book/Eruvin/r/73a:2)

מֵיתִיבִי: הָרוֹעִים, וְהַקַּיָּיצִין וְהַבּוּרְגָּנִין וְשׁוֹמְרֵי פֵירוֹת, בִּזְמַן שֶׁדַּרְכָּן לָלִין בָּעִיר — הֲרֵי הֵן כְּאַנְשֵׁי הָעִיר. בִּזְמַן שֶׁדַּרְכָּן לָלִין בַּשָּׂדֶה — יֵשׁ לָהֶם אַלְפַּיִם לְכׇל רוּחַ!

**William Davidson Edition - English:**
The Gemara **raises an objection** to Rav’s opinion from a *baraita*: With regard to **shepherds; fig watchmen,** who guard figs spread out in the field; **guardsmen** who sit in small guardhouses; **and produce watchmen; when they customarily sleep in the city** in addition to eating there, **they are like the residents of the city** with regard to their Shabbat limit, even though they were in the field when Shabbat began. However, **when they customarily sleep in the field,** even though they eat in the town, **they have** only **two thousand** cubits **in each direction** from the places where they sleep. This seems to contradict the opinion of Rav, who maintains that a person’s place of dwelling is determined by where he eats, not by where he sleeps.


###### Eruvin 73a:3
[Eruvin 73a:3](https://torahapp.org/share/book/Eruvin/r/73a:3)

הָתָם אֲנַן סָהֲדִי דְּאִי מַמְטוּ לְהוּ רִיפְתָּא הָתָם, טְפֵי נִיחָא לְהוּ.

**William Davidson Edition - English:**
The Gemara answers: **There,** in the case of the people in the field, **we are witnesses,** i.e., it is clearly evident, **that if** people would **bring them bread there,** to the place where they sleep, **it would be more convenient for them.** Fundamentally, however, a person’s dwelling place is determined by where he eats, rather than where he sleeps.


###### Eruvin 73a:4
[Eruvin 73a:4](https://torahapp.org/share/book/Eruvin/r/73a:4)

אָמַר רַב יוֹסֵף: לָא שְׁמִיעַ לִי הָא שְׁמַעְתָּא. אֲמַר לֵיהּ אַבָּיֵי: אַתְּ אֲמַרְתְּ נִיהֲלַן, וְאַהָא אֲמַרְתְּ נִיהֲלַן: הָאַחִין שֶׁהָיוּ אוֹכְלִין עַל שֻׁלְחַן אֲבִיהֶן, וִישֵׁנִים בְּבָתֵּיהֶן — צְרִיכִין עֵירוּב לְכׇל אֶחָד וְאֶחָד. וְאָמְרִינַן לָךְ: שְׁמַע מִינַּהּ מְקוֹם לִינָה גּוֹרֵם. וַאֲמַרְתְּ לַן עֲלַהּ, אָמַר רַב יְהוּדָה אָמַר רַב: בִּמְקַבְּלֵי פְרָס שָׁנוּ.

**William Davidson Edition - English:**
**Rav Yosef said: I have not heard this *halakha*** stated by Rav. An illness had caused Rav Yosef to forget his studies. His student, **Abaye, said to him: You** yourself **said it to us, and it was with regard to this that you said it to us:** With regard to **brothers who were eating at their father’s table and sleeping in their** own **houses** in the same courtyard, a separate contribution to the ***eiruv* is required for each and every one** of them. **And we said to you:** Can one **learn from** here that a person’s **place of sleep determines** the location of his Shabbat residence? **And you said to us in this regard** that **Rav Yehuda said that Rav said: They taught** this mishna **with regard to** brothers **who receive a portion** from their father and are therefore considered as though they eat at his table, whereas in actual fact they eat their meals in their own homes.


###### Eruvin 73a:5
[Eruvin 73a:5](https://torahapp.org/share/book/Eruvin/r/73a:5)

תָּנוּ רַבָּנַן: מִי שֶׁיֵּשׁ לוֹ חָמֵשׁ נָשִׁים מְקַבְּלוֹת פְּרָס מִבַּעֲלֵיהֶן, וַחֲמִשָּׁה עֲבָדִים מְקַבְּלִין פְּרָס מֵרַבֵּיהֶן — רַבִּי יְהוּדָה בֶּן בְּתִירָה מַתִּיר בַּנָּשִׁים, וְאוֹסֵר בָּעֲבָדִים.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: With regard to **one who has five wives** who **receive a portion from their husband** while each living in her own quarters in the courtyard, **and five slaves** who **receive a portion from their master** while living in their own lodgings in the courtyard, **Rabbi Yehuda ben Beteira permits in** the case of **the wives,** i.e., they do not each have to contribute separately to the *eiruv*, as they are all considered to be residing with their husband. **And he prohibits in** the case of **the slaves,** meaning that he holds that as they live in separate houses, each is considered as residing on his own.


###### Eruvin 73a:6
[Eruvin 73a:6](https://torahapp.org/share/book/Eruvin/r/73a:6)

רַבִּי יְהוּדָה בֶּן בָּבָא מַתִּיר בָּעֲבָדִים, וְאוֹסֵר בַּנָּשִׁים.

**William Davidson Edition - English:**
**Rabbi Yehuda ben Bava permits in** the case of **the slaves,** as a slave necessarily follows his master, **and he prohibits in** the case of **the wives,** as each woman is significant in her own right, and is not totally dependent on her husband.


###### Eruvin 73a:7
[Eruvin 73a:7](https://torahapp.org/share/book/Eruvin/r/73a:7)

אָמַר רַב: מַאי טַעְמָא דְּרַבִּי יְהוּדָה בֶּן בָּבָא, דִּכְתִיב: ״וְדָנִיֵּאל בִּתְרַע מַלְכָּא״.

**William Davidson Edition - English:**
**Rav said: What is the rationale** for the opinion **of Rabbi Yehuda ben Bava? As it is written: “But Daniel was in the gate of the king”** (Daniel 2:49). The verse refers to Daniel’s function rather than to an actual location, indicating that wherever Daniel went, it was as though he was in the king’s gate. The same applies to any slave vis-à-vis his master.


###### Eruvin 73a:8
[Eruvin 73a:8](https://torahapp.org/share/book/Eruvin/r/73a:8)

פְּשִׁיטָא, בֵּן אֵצֶל אָבִיו, כְּדַאֲמַרַן. אִשָּׁה אֵצֶל בַּעְלָהּ וְעֶבֶד אֵצֶל רַבּוֹ, פְּלוּגְתָּא דְּרַבִּי יְהוּדָה בֶּן בְּתִירָה וְרַבִּי יְהוּדָה בֶּן בָּבָא. תַּלְמִיד אֵצֶל רַבּוֹ, מַאי?

**William Davidson Edition - English:**
The Gemara proceeds to clarify various aspects of this issue, starting with a summary of what has already been stated. The *halakha* is **obvious** in the case of **a son with his father, as we stated** it above the mishna. **A wife with her husband and a slave with his master** are subject to the **dispute** between **Rabbi Yehuda ben Beteira and Rabbi Yehuda ben Bava.** With regard to **a student** who lives **with his master** in the same courtyard and receives his sustenance from him, **what** is his status with regard to *eiruv*?


###### Eruvin 73a:9
[Eruvin 73a:9](https://torahapp.org/share/book/Eruvin/r/73a:9)

תָּא שְׁמַע, דְּרַב בֵּי רַבִּי חִיָּיא אָמַר: אֵין אָנוּ צְרִיכִין לְעָרֵב, שֶׁהֲרֵי אָנוּ סוֹמְכִין עַל שׁוּלְחָנוֹ שֶׁל רַבִּי חִיָּיא. וְרַבִּי חִיָּיא בֵּי רַבִּי אָמַר: אֵין אָנוּ צְרִיכִין לְעָרֵב, שֶׁהֲרֵי אָנוּ סוֹמְכִין עַל שׁוּלְחָנוֹ שֶׁל רַבִּי.

**William Davidson Edition - English:**
**Come** and **hear** a resolution to this question: **As Rav,** when he was **in the school of Rabbi Ḥiyya, said: We do not need to establish an *eiruv*, as we are dependent upon the table of Rabbi Ḥiyya. And** similarly, **Rabbi Ḥiyya** himself, when he was **in the school of Rabbi** Yehuda HaNasi, **said: We do not need to establish an *eiruv*, as we are dependent upon the table of Rabbi** Yehuda HaNasi.


###### Eruvin 73a:10
[Eruvin 73a:10](https://torahapp.org/share/book/Eruvin/r/73a:10)

בְּעָא מִינֵּיהּ אַבָּיֵי מֵרַבָּה: חֲמִשָּׁה שֶׁגָּבוּ אֶת עֵירוּבָן, כְּשֶׁמּוֹלִיכִין אֶת עֵירוּבָן לְמָקוֹם אַחֵר, עֵירוּב אֶחָד לְכוּלָּן, אוֹ צְרִיכִין עֵירוּב לְכׇל אֶחָד וְאֶחָד? אֲמַר לֵיהּ: עֵירוּב אֶחָד לְכוּלָּן.

**William Davidson Edition - English:**
**Abaye raised a dilemma before Rabba:** With regard to **five** people **who** live in the same courtyard and **collected their *eiruv*, when they take their *eiruv* elsewhere** in order to merge their courtyard with a different one, is **one** contribution to the ***eiruv*** sufficient **for all of them, or do they need** a separate contribution to the ***eiruv* for each and every one** of them? Rabba **said to him: One** contribution to the ***eiruv*** suffices **for all of them.**


###### Eruvin 73a:11
[Eruvin 73a:11](https://torahapp.org/share/book/Eruvin/r/73a:11)

וְהָא אַחִין, דְּכִי גָּבוּ דָּמוּ, וְקָתָנֵי: צְרִיכִין עֵירוּב לְכׇל אֶחָד וְאֶחָד! הָכָא בְּמַאי עָסְקִינַן — כְּגוֹן דְּאִיכָּא דָּיוֹרִין בַּהֲדַיְיהוּ. דְּמִגּוֹ דְּהָנֵי אָסְרִי, הָנֵי נָמֵי אָסְרִי.

**William Davidson Edition - English:**
Abaye asked: **But** in the case of **brothers, who are comparable** to people **who collected** their *eiruv*, the mishna nonetheless **teaches: They require a** separate ***eiruv* for each and every one** of them. Rabba responded: **With what are we dealing here?** We are dealing with a case **where there are** other **residents,** in addition to the father and his sons, living **with them.** In that case, **since these** additional residents **render** carrying in the same courtyard **prohibited** unless they join in an *eiruv*, **those** brothers **also render it prohibited** for one another to carry in the other courtyard unless each of them contributes to the *eiruv*.


###### Eruvin 73a:12
[Eruvin 73a:12](https://torahapp.org/share/book/Eruvin/r/73a:12)

הָכִי נָמֵי מִסְתַּבְּרָא, דְּקָתָנֵי: אֵימָתַי? בִּזְמַן שֶׁמּוֹלִיכִין אֶת עֵירוּבָן בְּמָקוֹם אַחֵר, אֲבָל אִם הָיָה עֵירוּבָן בָּא אֶצְלָם, אוֹ שֶׁאֵין דָּיוֹרִין עִמָּהֶן בֶּחָצֵר — אֵין צְרִיכִין לְעָרֵב, שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara comments: **So too, it is reasonable** to understand, **as** the mishna **teaches: When** do they state this *halakha*? **When they bring their *eiruv* elsewhere** in the courtyard. **But if their *eiruv* was coming to them, or if there are no** other **residents with them in the courtyard, they do not need to establish an *eiruv*,** as they are considered like a single individual living in a courtyard. **Learn from this** that the preceding ruling refers to a situation where they shared the courtyard with other residents.


###### Eruvin 73a:13
[Eruvin 73a:13](https://torahapp.org/share/book/Eruvin/r/73a:13)

בְּעָא מִינֵּיהּ רַב חִיָּיא בַּר אָבִין מֵרַב שֵׁשֶׁת: בְּנֵי בֵי רַב, דְּאָכְלִי נַהֲמָא בְּבָאגָא, וְאָתוּ וּבָיְיתִי בְּבֵי רַב, כִּי מָשְׁחִינַן לְהוּ תְּחוּמָא, מִבֵּי רַב מָשְׁחִינַן לְהוּ אוֹ מִבָּאגָא מָשְׁחִינַן לְהוּ? אֲמַר לֵיהּ: מָשְׁחִינַן מִבֵּי רַב.

**William Davidson Edition - English:**
The Gemara addresses a similar issue with regard to a joining of Shabbat boundaries: **Rav Ḥiyya bar Avin raised a dilemma before Rav Sheshet:** With regard to **students in their master’s house who eat** their **bread in** their houses **in the field [*baga*] and** then **come and sleep in** their **master’s house, when we measure** their Shabbat **limit for them, do we measure** it **for them from** their **master’s house,** where they sleep, **or do we measure** it **for them from the field,** where they eat? **He said to him: We measure** it **from** their **master’s house.**


###### Eruvin 73a:14
[Eruvin 73a:14](https://torahapp.org/share/book/Eruvin/r/73a:14)

וַהֲרֵי נוֹתֵן אֶת עֵירוּבוֹ בְּתוֹךְ אַלְפַּיִם אַמָּה, וְאָתֵי וּבָיֵית בְּבֵיתֵיהּ, דְּמָשְׁחִינַן לֵיהּ תְּחוּמָא מֵעֵירוּבֵיהּ!

**William Davidson Edition - English:**
Rav Ḥiyya bar Avin asked: **But** in the case of **one who deposits his *eiruv*,** which establishes the location of his meal, **within two thousand cubits, and** then **goes** back **and sleeps in his house, we measure his** Shabbat **limit from his *eiruv*.** This implies that the determining factor is where he eats, rather than where he sleeps.


###### Eruvin 73a:15
[Eruvin 73a:15](https://torahapp.org/share/book/Eruvin/r/73a:15)

בְּהָהוּא — אֲנַן סָהֲדִי, וּבְהָדָא — אֲנַן סָהֲדִי. בְּהָהוּא אֲנַן סָהֲדִי — דְּאִי מִיתְּדַר לֵיהּ הָתָם נִיחָא לֵיהּ, וּבַהֲדָא אֲנַן סָהֲדִי — דְּאִי מַיְיתוּ לְהוּ רִיפְתָּא לְבֵי רַב, נִיחָא לְהוּ טְפֵי.

**William Davidson Edition - English:**
The Gemara answers: **In that** case **we are witnesses, and in this** case **we are witnesses,** i.e., in both cases the person’s intentions regarding his place of residence are clearly evident. **In that** case, where the person deposits his *eiruv*, **we are witnesses that if he** could **reside there,** at the site of his *eiruv*, **it would be better for him,** i.e., if he could spend the night there he would do so, since he wishes to continue from that place onward on the following day. **And in this** case of the students in their master’s house, **we are witnesses that if** people **would bring them bread in their master’s house,** enabling them to eat there, **it would be better for them.** Consequently, it is considered their place of residence.


###### Eruvin 73a:16
[Eruvin 73a:16](https://torahapp.org/share/book/Eruvin/r/73a:16)

בָּעֵי רָמֵי בַּר חָמָא מֵרַב חִסְדָּא: אָב וּבְנוֹ, הָרַב וְתַלְמִידוֹ, כְּרַבִּים דָּמוּ אוֹ כִּיחִידִים דָּמוּ? צְרִיכִין עֵירוּב, אוֹ אֵין צְרִיכִין עֵירוּב? מָבוֹי שֶׁלָּהֶן נִיתָּר בְּלֶחִי וְקוֹרָה, אוֹ אֵין נִיתָּר בְּלֶחִי וְקוֹרָה?

**William Davidson Edition - English:**
**Rami bar Ḥama raised a dilemma before Rav Ḥisda:** With regard to **a father and his son,** or **a master and his student, are they considered as many** people **or as individuals?** The practical import of the question is as follows: If they lived together in a courtyard that was within another courtyard, are they considered as many people, who **require an *eiruv*** in order to render it permitted to carry in the outer courtyard, **or do they not require an *eiruv*,** as they are treated as an individual, who does not render carrying in the outer courtyard prohibited? Is **their alleyway** rendered **permitted** for carrying **through a side post and** a cross **beam,** like one that has multiple residents, **or is it not** rendered **permitted** for carrying **through a side post and** a cross **beam?**


###### Eruvin 73a:17
[Eruvin 73a:17](https://torahapp.org/share/book/Eruvin/r/73a:17)

אֲמַר לֵיהּ, תְּנֵיתוּהָ: אָב וּבְנוֹ, הָרַב וְתַלְמִידוֹ, בִּזְמַן שֶׁאֵין עִמָּהֶן דָּיוֹרִין הֲרֵי הֵן כִּיחִידִים, וְאֵין צְרִיכִין לְעָרֵב, וּמָבוֹי שֶׁלָּהֶן נִיתָּר בְּלֶחִי וְקוֹרָה.

**William Davidson Edition - English:**
Rav Ḥisda **said to him: You have** already **learned this** in the following *baraita*: With regard to **a father and his son** or **a master and his student, when there are no** other **residents with them, they are** considered **like individuals, and they do not need to establish an *eiruv*, and their alleyway** becomes **permitted** for carrying **through a side post and** a cross **beam** without a merging of alleyways.


###### Eruvin 73a:18
[Eruvin 73a:18](https://torahapp.org/share/book/Eruvin/r/73a:18)

**מַתְנִי׳** חָמֵשׁ חֲצֵירוֹת פְּתוּחוֹת זוֹ לָזוֹ וּפְתוּחוֹת לְמָבוֹי, עֵירְבוּ בַּחֲצֵירוֹת וְלֹא נִשְׁתַּתְּפוּ בַּמָּבוֹי — מוּתָּרִין בַּחֲצֵירוֹת וַאֲסוּרִין בְּמָבוֹי.

**William Davidson Edition - English:**
**MISHNA:** If **five courtyards open into one another and** also **open into an alleyway,** the following distinctions apply: If the residents of the courtyard **established an *eiruv* in the courtyards and did not merge the** courtyards that open into the **alleyway, they are permitted** to carry **in the courtyards and they are prohibited** to carry **in the alleyway.** The *eiruv* they established cannot also serve as a merging of the courtyards that open into the alleyway.