## Eruvin Daf 82b

###### Eruvin 82b:1
[Eruvin 82b:1](https://torahapp.org/share/book/Eruvin/r/82b:1)

אָמַר רַב יְהוֹשֻׁעַ בְּרֵיהּ דְּרַב אִידִי: כִּי קָאָמַר רַב אַסִּי — כְּגוֹן שֶׁעֵירַב עָלָיו אָבִיו לַצָּפוֹן וְאִמּוֹ לַדָּרוֹם, דַּאֲפִילּוּ בַּר שֵׁשׁ נָמֵי בְּצַוְותָּא דְאִמֵּיהּ נִיחָא לֵיהּ.

**William Davidson Edition - English:**
**Rav Yehoshua, son of Rav Idi, said** in answer: **When Rav Asi said** that this child may go out by means of his mother’s *eiruv*, he was referring to a case **where his father established an *eiruv* on his behalf to the north, and his mother** prepared an *eiruv* on his behalf **to the south, as even a six-year-old prefers the company of his mother** to that of his father. However, Rav Asi agrees that if they did not both establish an *eiruv* for him he is not subordinate to his mother.


###### Eruvin 82b:2
[Eruvin 82b:2](https://torahapp.org/share/book/Eruvin/r/82b:2)

מֵיתִיבִי: קָטָן שֶׁצָּרִיךְ לְאִמּוֹ יוֹצֵא בְּעֵירוּב אִמּוֹ — עַד בֶּן שֵׁשׁ. תְּיוּבְתָּא דְּרַב יְהוֹשֻׁעַ בַּר רַב אִידִי תְּיוּבְתָּא.

**William Davidson Edition - English:**
**The Gemara raises an objection** from a *baraita*: **A child who needs his mother may go out by** means of **his mother’s *eiruv*** that she established for herself. Until what age may he do so? He can be **up to the age of six.** This *baraita* **is a conclusive refutation of** the opinion of **Rav Yehoshua bar Rav Idi,** who maintains that a six-year-old may go out by means of his mother’s *eiruv* only if she established an *eiruv* on his behalf as well? The Gemara concludes: This is indeed **a conclusive refutation.**


###### Eruvin 82b:3
[Eruvin 82b:3](https://torahapp.org/share/book/Eruvin/r/82b:3)

לֵימָא תֶּיהְוֵי תְּיוּבְתֵּיהּ דְּרַב אַסִּי! אָמַר לְךָ רַב אַסִּי: ״עַד״, וְעַד בַּכְּלָל.

**William Davidson Edition - English:**
The Gemara comments: **Let us say** that this **is** also **a refutation of** the opinion of **Rav Asi,** as here it states: Until the age of six, which indicates that he can be up to, but not including, six years old, whereas Rav Asi maintains that even a six-year-old is included in this *halakha*. The Gemara states: **Rav Asi** can **say to you** that when the *baraita* states: **Up to** the age of six, it means **up to and including** six years old.


###### Eruvin 82b:4
[Eruvin 82b:4](https://torahapp.org/share/book/Eruvin/r/82b:4)

לֵימָא תֶּיהְוֵי תְּיוּבְתֵּיהּ דְּרַבִּי יַנַּאי וְרֵישׁ לָקִישׁ! לָא קַשְׁיָא, הָא — דְּאִיתֵיהּ אֲבוּהִי בְּמָתָא, הָא — דְּלָא אִיתֵיהּ אֲבוּהִי בְּמָתָא.

**William Davidson Edition - English:**
The Gemara comments: **Let us say** that this **is** also **a refutation of** the opinion of **Rabbi Yannai and Reish Lakish,** who maintain that a child in need of his mother is one who is up to age four or five. The Gemara explains: This is **not difficult. Here** Rabbi Yannai and Reish Lakish are referring to a situation **when** the child’s **father is in town.** As the child can go out with his father, he is no longer in need of his mother, even though he is younger than six. In contrast, **there** the *baraita* is referring to a case **when his father is not in town.** The child therefore needs his mother until he reaches the age of six.


###### Eruvin 82b:5
[Eruvin 82b:5](https://torahapp.org/share/book/Eruvin/r/82b:5)

תָּנוּ רַבָּנַן: מְעָרֵב אָדָם עַל יְדֵי בְּנוֹ וּבִתּוֹ הַקְּטַנִּים, עַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הַכְּנַעֲנִים, בֵּין לְדַעְתָּן בֵּין שֶׁלֹּא לְדַעְתָּן. אֲבָל אֵינוֹ מְעָרֵב לֹא עַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הָעִבְרִים, [וְלֹא] עַל יְדֵי בְּנוֹ וּבִתּוֹ הַגְּדוֹלִים, וְלֹא עַל יְדֵי אִשְׁתּוֹ אֶלָּא מִדַּעְתָּם.

**William Davidson Edition - English:**
**Our Sages taught** in a *baraita*: **A person may establish an *eiruv* on behalf of his minor son or daughter,** and **on behalf of his Canaanite servant or maidservant, either with their knowledge or without their knowledge. However, he may not establish an *eiruv*, neither on behalf of his Hebrew servant or maidservant, nor on behalf of his adult son or daughter, nor on behalf of his wife, except with their knowledge.**


###### Eruvin 82b:6
[Eruvin 82b:6](https://torahapp.org/share/book/Eruvin/r/82b:6)

תַּנְיָא אִידַּךְ: לֹא יְעָרֵב אָדָם עַל יְדֵי בְּנוֹ וּבִתּוֹ הַגְּדוֹלִים, וְעַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הָעִבְרִים, וְלֹא עַל יְדֵי אִשְׁתּוֹ אֶלָּא מִדַּעְתָּן. אֲבָל מְעָרֵב הוּא עַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הַכְּנַעֲנִים, וְעַל יְדֵי בְּנוֹ וּבִתּוֹ הַקְּטַנִּים, בֵּין לְדַעְתָּן וּבֵין שֶׁלֹּא לְדַעְתָּן — מִפְּנֵי שֶׁיָּדָן כְּיָדוֹ.

**William Davidson Edition - English:**
**It was taught in another** *baraita*: **A person may establish an *eiruv* on behalf of his adult son or daughter, and on behalf of his Hebrew servant or maidservant, and on behalf of his wife, only with their knowledge. However, he may establish an *eiruv* on behalf of his Canaanite servant or maidservant, and on behalf of his minor son or daughter, either with their knowledge or without their knowledge, as their hand is like his hand,** i.e., their status and the domain in which they are located are determined by his status and domain.


###### Eruvin 82b:7
[Eruvin 82b:7](https://torahapp.org/share/book/Eruvin/r/82b:7)

וְכוּלָּן שֶׁעֵירְבוּ וְעֵירַב עֲלֵיהֶם רַבָּן — יוֹצְאִין בְּשֶׁל רַבָּן, חוּץ מִן הָאִשָּׁה, מִפְּנֵי שֶׁיְּכוֹלָה לִמְחוֹת.

**William Davidson Edition - English:**
**And all of these who established an *eiruv*** for themselves, **and** at the same time **their master established an *eiruv* for them** in a different direction, **they may go out** by means of **their master’s** *eiruv*, **except for a wife, because she can object** by saying that she does not want her husband’s *eiruv*.


###### Eruvin 82b:8
[Eruvin 82b:8](https://torahapp.org/share/book/Eruvin/r/82b:8)

אִשָּׁה מַאי שְׁנָא? אָמַר רַבָּה: אִשָּׁה וְכׇל דְּדָמֵי לַהּ.

**William Davidson Edition - English:**
The Gemara begins its analysis of the *baraitot* by posing a question: **A wife,** in **what** way **is** she **different** from an adult son or daughter? Why can’t they object? They are also of age and under their own authority. **Rabba said:** The reference is not only to a wife; the *tanna* is speaking of **a wife and all who are similar to her** in this regard, such as a Hebrew servant or an adult son.


###### Eruvin 82b:9
[Eruvin 82b:9](https://torahapp.org/share/book/Eruvin/r/82b:9)

אָמַר מָר: חוּץ מִן הָאִשָּׁה, מִפְּנֵי שֶׁיְּכוֹלָה לִמְחוֹת. טַעְמָא דְּמַחַי, הָא סְתָמָא — נָפְקָא בִּדְבַעְלַהּ. הָא קָתָנֵי רֵישָׁא ״אֶלָּא מִדַּעְתָּם״. מַאי לָאו, דְּאָמְרִי: ״אִין״!

**William Davidson Edition - English:**
**The Master said** in the *baraita*: These people may go out by means of their master’s *eiruv*, **except for a wife, because she can object.** The Gemara infers: **The reason is due to** the fact **that she objected, but** if he established an *eiruv* and she **did not specify** her feelings about it one way or another, **she may go out by** means of **her husband’s** *eiruv*. The Gemara raises an objection: **Doesn’t the first clause** of the *baraita* **state** that he may establish an *eiruv* **only with their knowledge? What,** is this **not** referring to a case where he asked them whether or not they want this *eiruv*, and **they said yes?** It can be inferred from here that if his wife did not say anything, she may not use the *eiruv*.


###### Eruvin 82b:10
[Eruvin 82b:10](https://torahapp.org/share/book/Eruvin/r/82b:10)

לָא: מַאי ״אֶלָּא מִדַּעְתָּם״ — דְּאִשְׁתִּיקוּ. לְאַפּוֹקֵי הֵיכָא דְּאָמְרִי: ״לָא״.

**William Davidson Edition - English:**
The Gemara rejects this argument: **No; what is** the meaning of the phrase: **Only with their knowledge?** It means **that they were silent** and said nothing in protest. This comes **to exclude** a case **where they said no.** If, however, they did not object, they may go out by means of the *eiruv* of the head of the family.


###### Eruvin 82b:11
[Eruvin 82b:11](https://torahapp.org/share/book/Eruvin/r/82b:11)

הָא: וְכוּלָּן שֶׁעֵירְבוּ וְעֵירַב עֲלֵיהֶן רַבָּן — יוֹצְאִין בְּשֶׁל רַבָּן, וּסְתָמָא הוּא, וְקָתָנֵי: חוּץ מִן הָאִשָּׁה דְּלָא נָפְקִי!

**William Davidson Edition - English:**
The Gemara raises an objection: **Wasn’t** it taught in that same *baraita*: **And** with regard to **all of these who established an *eiruv*** for themselves, **and their master established an *eiruv* for them** in a different direction, **they may go out by** means of **their master’s** *eiruv*. **And that is** referring to a situation when they **did not specify** their feelings, as it does not state that they objected, **and** yet the *baraita* **states: Except for a wife, who may not go out** by means of her husband’s *eiruv*. The *baraita* clearly indicates that even if she did not object, the husband’s *eiruv* is ineffective for his wife.


###### Eruvin 82b:12
[Eruvin 82b:12](https://torahapp.org/share/book/Eruvin/r/82b:12)

אָמַר רָבָא: כֵּיוָן שֶׁעֵירְבוּ, אֵין לְךָ מִיחוּי גָּדוֹל מִזֶּה.

**William Davidson Edition - English:**
**Rava said: Since they established an *eiruv*** in a different direction, **you have no protest greater than this.** They need not register any other objection, as their actions prove that they do not wish to be part of their master’s *eiruv*.


###### Eruvin 82b:13
[Eruvin 82b:13](https://torahapp.org/share/book/Eruvin/r/82b:13)

**מַתְנִי׳** כַּמָּה הוּא שִׁיעוּרוֹ? מְזוֹן שְׁתֵּי סְעוּדוֹת לְכׇל אֶחָד וְאֶחָד. מְזוֹנוֹ לַחוֹל וְלֹא לַשַּׁבָּת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: לַשַּׁבָּת וְלֹא לַחוֹל, וְזֶה וָזֶה מִתְכַּוְּונִים לְהָקֵל.

**William Davidson Edition - English:**
**MISHNA:** **What is the measure** for a joining of Shabbat boundaries? It consists of a quantity of **food** sufficient for **two meals for each and every one** of those included in the *eiruv*. The *tanna’im* disagree with regard to the size of these two meals. It is referring to **one’s food** that he eats **on a weekday and not on Shabbat;** this is **the statement of Rabbi Meir. Rabbi Yehuda says:** It is referring to the amount he eats **on Shabbat and not on a weekday. And** both **this** Sage, Rabbi Meir, **and that** Sage, Rabbi Yehuda, **intended to be lenient,** as Rabbi Meir maintains that people eat more food on Shabbat, whereas Rabbi Yehuda believes that they consume more on a weekday.


###### Eruvin 82b:14
[Eruvin 82b:14](https://torahapp.org/share/book/Eruvin/r/82b:14)

רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר: מִכִּכָּר בְּפוּנְדְּיוֹן, מֵאַרְבַּע סְאִין בְּסֶלַע. רַבִּי שִׁמְעוֹן אוֹמֵר: שְׁתֵּי יָדוֹת לַכִּכָּר מִשָּׁלֹשׁ לַקַּב.

**William Davidson Edition - English:**
**Rabbi Yoḥanan ben Beroka says:** Food for two meals is the size **of a loaf** bought **with a *pundeyon*,** which is one-forty-eighth of a *sela*, **when four *se’a*** of wheat are sold **for a *sela*. Rabbi Shimon says:** Food for two meals is **two** of three **parts of a loaf, when three** loaves are prepared **from a *kav*** of wheat. In other words, the measure is two-thirds of a loaf the size of one-third of a *kav*.


###### Eruvin 82b:15
[Eruvin 82b:15](https://torahapp.org/share/book/Eruvin/r/82b:15)

חֶצְיָיהּ, לַבַּיִת הַמְנוּגָּע. וַחֲצִי חֶצְיָיהּ, לִפְסוֹל אֶת הַגְּוִיָּיה.

**William Davidson Edition - English:**
Having discussed measures with regard to a loaf of bread, the mishna states that **half** of this loaf is the amount called a half [*peras*], a measure relevant **for** the *halakhot* of **a leprous house.** If one enters a house afflicted with leprosy and remains there long enough to eat this amount of food, the clothes he is wearing become ritually impure. **And half of its half,** a quarter of this loaf, is the amount of ritually impure food that **disqualifies the body.** In other words, impure food of this amount imparts ritual impurity to the body of the eater, and disqualifies him by rabbinic law from eating *teruma*.


###### Eruvin 82b:16
[Eruvin 82b:16](https://torahapp.org/share/book/Eruvin/r/82b:16)

**גְּמָ׳** וְכַמָּה מְזוֹן שְׁתֵּי סְעוּדוֹת? אָמַר רַב יְהוּדָה אָמַר רַב: תַּרְתֵּי רִיפָתָא אִיכָּרְיָיתָא. רַב אַדָּא בַּר אַהֲבָה אָמַר: תַּרְתֵּי רִיפָתָא נְהַר פַּפָּיָתָא.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **And how much** is **food for two meals** according to the measures of Rabbi Yehuda and Rabbi Meir? **Rav Yehuda said** that **Rav said: Two farmers’** [***ikaryata***] **loaves of bread. Rav Adda bar Ahava said: Two** standard **loaves of bread** baked in the region of **the Pappa River.**


###### Eruvin 82b:17
[Eruvin 82b:17](https://torahapp.org/share/book/Eruvin/r/82b:17)

אֲמַר לֵיהּ רַב יוֹסֵף לְרַב יוֹסֵף בְּרֵיהּ דְּרָבָא: אֲבוּךְ כְּמַאן סְבִירָא לֵיהּ? כְּרַבִּי מֵאִיר סְבִירָא לֵיהּ. אֲנָא נָמֵי כְּרַבִּי מֵאִיר סְבִירָא לֵיהּ. דְּאִי כְּרַבִּי יְהוּדָה, קַשְׁיָא הָא דְּאָמְרִי אִינָשֵׁי: רַוְוחָא לִבְסִימָא שְׁכִיחַ.

**William Davidson Edition - English:**
**Rav Yosef said to Rav Yosef, son of Rava: Your father, in accordance with whose** opinion **does he hold,** that of Rabbi Yehuda or Rabbi Meir? He replied: **He holds in accordance with** the opinion of **Rabbi Meir.** Rav Yosef added: **I too agree with** the ruling of **Rabbi Meir, because if** the *halakha* is **in accordance with Rabbi Yehuda, a difficulty** would arise **from the popular saying: There is** always **room for sweets.** It is generally accepted that one dining on delicacies eats more, and therefore, the amount of food in Shabbat meals is greater than that of weekdays, as they include more sweet foods.


###### Eruvin 82b:18
[Eruvin 82b:18](https://torahapp.org/share/book/Eruvin/r/82b:18)

רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר. תָּנָא: וּקְרוֹבִים דִּבְרֵיהֶן לִהְיוֹת שָׁוִין. מִי דָּמֵי?! דְּרַבִּי יוֹחָנָן אַרְבַּע סְעוֹדָתָא לְקַבָּא, דְּרַבִּי שִׁמְעוֹן תֵּשַׁע סְעוֹדָתָא לְקַבָּא!

**William Davidson Edition - English:**
We learned in the mishna that **Rabbi Yoḥanan ben Beroka says** that one measure is the amount of food for two meals, while Rabbi Shimon established a different amount. A Sage **taught** in the *Tosefta*: **And their statements are close to being identical.** The Gemara expresses surprise at this: **Are they** really **identical?** According to the opinion **of Rabbi Yoḥanan** there are **four meals to a *kav*.** He maintains that food for two meals is equivalent to a loaf that can be purchased with a *pundeyon*, which is one-forty-eighth of a *sela*, when four *se’a* are bought for a *sela*. As there are twenty-four *kav* in four *se’a*, a loaf purchased with a *pundeyon* is half of a *kav*. This means that each meal is a quarter of a *kav*, or that there are four meals in a *kav*. In contrast, according to the opinion **of Rabbi Shimon,** there are **nine meals to a *kav*.** Rabbi Shimon maintains that food for two meals is two-thirds of a loaf equal in size to one-third of a *kav*. By this calculation, one meal is one-third of a loaf that itself is one-third of a *kav* in size, which amounts to nine meals in a *kav*.


###### Eruvin 82b:19
[Eruvin 82b:19](https://torahapp.org/share/book/Eruvin/r/82b:19)

אָמַר רַב חִסְדָּא: צֵא מֵהֶן שְׁלִישׁ לַחֶנְוָנִי.

**William Davidson Edition - English:**
**Rav Ḥisda said** in explanation of Rabbi Yoḥanan ben Beroka’s opinion: **Deduct one-third for the grocer’s** markup, as he takes one-third as profit. This adds one half to the total cost.


###### Eruvin 82b:20
[Eruvin 82b:20](https://torahapp.org/share/book/Eruvin/r/82b:20)

וְאַכַּתִּי לְמָר תִּשְׁעָה. וּלְמָר שֵׁית!

**William Davidson Edition - English:**
The Gemara asks: Even after allowing for this adjustment, it **remains** the case that **according to** this **Sage,** Rabbi Shimon, there are **nine** meals to a *kav*, **whereas according to** the other **Sage,** Rabbi Yoḥanan, although it suffices for more than four meals, there are only **six** meals to a *kav*. According to the measure of Rabbi Yoḥanan ben Beroka, each meal is two-thirds of a quarter *kav*, i.e., one sixth of a *kav*, which still leaves a considerable discrepancy between their measures.


###### Eruvin 82b:21
[Eruvin 82b:21](https://torahapp.org/share/book/Eruvin/r/82b:21)

[אֶלָּא כְּאִידַּךְ] דְּרַב חִסְדָּא, דְּאָמַר: צֵא מֵהֶן מֶחֱצָה לַחֶנְוָנִי.

**William Davidson Edition - English:**
**Rather,** we must explain **in accordance with** that **other** statement of **Rav Ḥisda, as he said: Deduct one half for the grocer’s** markup. If the calculation is based on the assumption that the grocer takes half the sum as profit, the two measures are indeed close.


###### Eruvin 82b:22
[Eruvin 82b:22](https://torahapp.org/share/book/Eruvin/r/82b:22)

וְאַכַּתִּי: לְמָר תֵּשַׁע, וּלְמָר תַּמְנֵי! — הַיְינוּ דְּקָאָמַר ״וּקְרוֹבִים דִּבְרֵיהֶם לִהְיוֹת שָׁוִין״.

**William Davidson Edition - English:**
The Gemara asks: **But** it **remains** the case that **according to** this **Sage,** there are **nine** meals to a *kav*, whereas **according to** the other **Sage,** there are only **eight** meals to a *kav*, as each meal is one half of a quarter *kav*, or one-eighth of a *kav*. The Gemara answers: **This is** the meaning of **that which was stated** in the *Tosefta*: **And their rulings are close to being identical.** Although their measures are not exactly the same, there is no great difference between them.


###### Eruvin 82b:23
[Eruvin 82b:23](https://torahapp.org/share/book/Eruvin/r/82b:23)

קַשְׁיָא דְּרַב חִסְדָּא אַדְּרַב חִסְדָּא! לָא קַשְׁיָא, הָא — דְּקָא יָהֵיב בַּעַל הַבַּיִת צִיבֵי. הָא — דְּלָא יָהֵיב בַּעַל הַבַּיִת צִיבֵי.

**William Davidson Edition - English:**
The Gemara comments: Nonetheless, there is **a contradiction between** one statement of **Rav Ḥisda and** the other statement of **Rav Ḥisda** concerning the size of the grocer’s profit. The Gemara answers: This is **not difficult,** as in **this** case, **the homeowner provides the wood** for baking bread, and the grocer therefore marks up the price by one-third as compensation for his efforts. Whereas in **that** case, **the homeowner does not provide the wood;** the grocer is entitled to reimbursement for the cost of the wood in addition to the work of baking, and consequently he marks up the price by one half.


###### Eruvin 82b:24
[Eruvin 82b:24](https://torahapp.org/share/book/Eruvin/r/82b:24)

חֶצְיָיהּ לַבַּיִת הַמְנוּגָּע, וַחֲצִי חֶצְיָיהּ לִפְסוֹל אֶת הַגְּוִיָּיה.

**William Davidson Edition - English:**
We learned in the mishna that the time it takes to eat **half** the loaf is the time it takes **for** the clothes of one who entered **a leprous house** to become ritually impure, and **half of its half,** of the loaf, is the amount of ritually impure food that **disqualifies the body** from eating *teruma*.