## Eruvin Daf 86a

###### Eruvin 86a:1
[Eruvin 86a:1](https://torahapp.org/share/book/Eruvin/r/86a:1)

פַּנּוּ מָקוֹם לְבֶן מָאתַיִם מָנֶה. אָמַר לְפָנָיו רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי: רַבִּי, אָבִיו שֶׁל זֶה יֵשׁ לוֹ אֶלֶף סְפִינוֹת בַּיָּם, וּכְנֶגְדָּן אֶלֶף עֲיָירוֹת בַּיַּבָּשָׁה. אָמַר לוֹ: לִכְשֶׁתַּגִּיעַ אֵצֶל אָבִיו אֱמוֹר לוֹ: אַל תְּשַׁגְּרֵהוּ בַּכֵּלִים הַלָּלוּ לְפָנַי.

**William Davidson Edition - English:**
**Make way** even more **for one** who possesses **two hundred *maneh*. Rabbi Yishmael, son of Rabbi Yosei, said before him: My teacher,** Bonyas, **father of this** one, **has a thousand ships out at sea and, corresponding to them, a thousand towns on land.** He should be granted pride of place due to his exorbitant wealth. Rabbi Yehuda HaNasi **said to him: When you reach** his **father, tell him: Do not send him to me in these garments.** Dress him in accordance with his wealth and status, so that he will be honored accordingly.


###### Eruvin 86a:2
[Eruvin 86a:2](https://torahapp.org/share/book/Eruvin/r/86a:2)

רַבִּי מְכַבֵּד עֲשִׁירִים. רַבִּי עֲקִיבָא מְכַבֵּד עֲשִׁירִים. כִּדְדָרֵשׁ רָבָא בַּר מָרִי: ״יֵשֵׁב עוֹלָם לִפְנֵי אֱלֹהִים חֶסֶד וֶאֱמֶת מַן יִנְצְרֻהוּ״ — אֵימָתַי יֵשֵׁב עוֹלָם לִפְנֵי אֱלֹהִים? בִּזְמַן שֶׁחֶסֶד וֶאֱמֶת מַן יִנְצְרֻהוּ.

**William Davidson Edition - English:**
In explanation of this story, the Gemara comments: **Rabbi** Yehuda HaNasi would **honor the wealthy,** and **Rabbi Akiva would** likewise **honor the wealthy, in accordance with Rava bar Mari’s interpretation** of the verse: **“May he be enthroned before God forever; appoint mercy and truth, that they may preserve him”** (Psalms 61:8). **When may he be enthroned before God forever? When he appoints** [***man***] **mercy and truth that they may preserve him.** Rava bar Mari explains the word *man* as referring to portions of food and interprets the verse as follows: If one provides food to others, he deserves to be enthroned before God, to be shown honor and respect. Consequently, it is proper to honor the wealthy who bestow such kindnesses.


###### Eruvin 86a:3
[Eruvin 86a:3](https://torahapp.org/share/book/Eruvin/r/86a:3)

רַבָּה בַּר בַּר חָנָה אָמַר: כְּגוֹן יָתֵד שֶׁל מַחֲרֵישָׁה.

**William Davidson Edition - English:**
**Rabba bar bar Ḥana said:** What is considered a right of usage? **For example,** if the homeowner stores **the pin of a plough** in his tenant’s quarters. The tenant is prohibited to remove this pin from his residence on Shabbat due to its being set aside from use [*muktze*], and the homeowner therefore enjoys a fixed right of usage there.


###### Eruvin 86a:4
[Eruvin 86a:4](https://torahapp.org/share/book/Eruvin/r/86a:4)

אָמַר רַב נַחְמָן, תָּנָא דְּבֵי שְׁמוּאֵל: דָּבָר הַנִּיטָּל בְּשַׁבָּת — אוֹסֵר. דָּבָר שֶׁאֵינוֹ נִיטָּל בְּשַׁבָּת — אֵינוֹ אוֹסֵר.

**William Davidson Edition - English:**
**Rav Naḥman said:** A Sage **of the school of Shmuel taught** the following *baraita*: If the homeowner stores **an object that can be moved on Shabbat** with his tenant, the tenant’s residence **renders** the other residence **prohibited** if he neglected to join the *eiruv*. This is not considered a right of usage. If the **object** being stored is one **that cannot be moved on Shabbat,** the tenant’s residence **does not render it prohibited for** them to use the courtyard.


###### Eruvin 86a:5
[Eruvin 86a:5](https://torahapp.org/share/book/Eruvin/r/86a:5)

תַּנְיָא נָמֵי הָכִי: יֵשׁ לוֹ טֶבֶל, יֵשׁ לוֹ עֲשָׁשִׁית, וְכׇל דָּבָר שֶׁאֵינוֹ נִיטָּל בְּשַׁבָּת — אֵינוֹ אוֹסֵר.

**William Davidson Edition - English:**
The Gemara adds: **So too, it was taught** in a *baraita* that if the tenant **has untithed produce** that may not be moved on Shabbat; or if **he has lumps** of glass or iron; **or anything** else **that may not be moved on Shabbat** that the homeowner deposited with him, the tenant **does not render it prohibited for** the other residents to use the courtyard.


###### Eruvin 86a:6
[Eruvin 86a:6](https://torahapp.org/share/book/Eruvin/r/86a:6)

**מַתְנִי׳** הַמַּנִּיחַ בֵּיתוֹ וְהָלַךְ לִשְׁבּוֹת בְּעִיר אַחֶרֶת, אֶחָד נׇכְרִי וְאֶחָד יִשְׂרָאֵל — הֲרֵי זֶה אוֹסֵר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: אֵינוֹ אוֹסֵר.

**William Davidson Edition - English:**
**MISHNA:** **One who leaves his house,** which is located in a shared courtyard, **and goes to spend Shabbat in a different town, whether** he is **a gentile or a Jew, he renders it prohibited** for the other residents to use the courtyard as though he were still at home; this is **the statement of Rabbi Meir. Rabbi Yehuda says: He does not render it prohibited for** them, as he left behind him an empty residence.


###### Eruvin 86a:7
[Eruvin 86a:7](https://torahapp.org/share/book/Eruvin/r/86a:7)

רַבִּי יוֹסֵי אוֹמֵר: נׇכְרִי — אוֹסֵר, יִשְׂרָאֵל — אֵינוֹ אוֹסֵר, שֶׁאֵין דֶּרֶךְ יִשְׂרָאֵל לָבֹא בַּשַּׁבָּת.

**William Davidson Edition - English:**
**Rabbi Yosei says: A gentile renders it prohibited** but **a Jew does not render it prohibited,** as **it is not the manner of a Jew to come** home **on Shabbat.** A Jew will not return home, therefore his empty residence does not render it prohibited. By contrast, a gentile might return over the course of Shabbat. Therefore, he is not considered to have fully uprooted himself from his house, and he renders it prohibited.


###### Eruvin 86a:8
[Eruvin 86a:8](https://torahapp.org/share/book/Eruvin/r/86a:8)

רַבִּי שִׁמְעוֹן אוֹמֵר: אֲפִילּוּ הִנִּיחַ בֵּיתוֹ וְהָלַךְ לִשְׁבּוֹת אֵצֶל בִּתּוֹ בְּאוֹתָהּ הָעִיר — אֵינוֹ אוֹסֵר, שֶׁכְּבָר הִסִּיעַ מִלִּבּוֹ.

**William Davidson Edition - English:**
**Rabbi Shimon says: Even** if the Jew **left his house and went to spend Shabbat with his daughter** who lived **in the same town, he does not render it prohibited.** Although he can return home at any time, it is assumed **that he has already removed from his mind** any thought of going back there and has established his Shabbat residence away from his home.


###### Eruvin 86a:9
[Eruvin 86a:9](https://torahapp.org/share/book/Eruvin/r/86a:9)

**גְּמָ׳** אָמַר רַב: הֲלָכָה כְּרַבִּי שִׁמְעוֹן. וְדַוְקָא בִּתּוֹ, אֲבָל בְּנוֹ — לָא. דְּאָמְרִי אִינָשֵׁי: נְבַח בָּךְ כַּלְבָּא — עוּל, נְבַח בָּךְ גּוּרַיְיתָא — פּוֹק.

**William Davidson Edition - English:**
**GEMARA:** **Rav said: The *halakha* is in accordance with** the opinion of **Rabbi Shimon.** The Gemara comments: **And** this is the *halakha* **only** if one went to **his daughter’s** house; **but** if he went to **his son’s** house, **no,** this is not the *halakha*. One cannot be sure that he will be able to stay at his son’s house, for his daughter-in-law might object to his presence and force him to return home. **As people say: If a dog barks at you, enter; if a female dog barks at you, leave.** In other words, the objections of a female, such as one’s daughter-in-law, who will certainly not be opposed by her husband, are more powerful than those of a male, such as one’s son-in-law.


###### Eruvin 86a:10
[Eruvin 86a:10](https://torahapp.org/share/book/Eruvin/r/86a:10)

**מַתְנִי׳** בּוֹר שֶׁבֵּין שְׁתֵּי חֲצֵירוֹת — אֵין מְמַלְּאִין מִמֶּנּוּ בַּשַּׁבָּת, אֶלָּא אִם כֵּן עָשׂוּ לוֹ מְחִיצָה גְּבוֹהָ עֲשָׂרָה טְפָחִים, בֵּין מִלְּמַטָּה, בֵּין מִתּוֹךְ אוֹגְנוֹ.

**William Davidson Edition - English:**
**MISHNA:** In the case of **a cistern that is** located **between two courtyards,** situated partly in each courtyard, **one may not draw** water **from it on Shabbat,** lest the residents of one courtyard draw water from the domain of the other courtyard, **unless a partition ten handbreadths high was erected for it** as a separation between the domains. This partition is effective **whether** it is **below,** in the water, **or whether it is within the** airspace of the cistern below the **rim,** above the surface of the water.


###### Eruvin 86a:11
[Eruvin 86a:11](https://torahapp.org/share/book/Eruvin/r/86a:11)

רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: בֵּית שַׁמַּאי אוֹמְרִים מִלְּמַטָּה, וּבֵית הִלֵּל אוֹמְרִים מִלְּמַעְלָה. אָמַר רַבִּי יְהוּדָה: לֹא תְּהֵא מְחִיצָה גְּדוֹלָה מִן הַכּוֹתֶל שֶׁבֵּינֵיהֶם.

**William Davidson Edition - English:**
**Rabban Shimon ben Gamliel said:** This is the subject of an early dispute of *tanna’im*, as **Beit Shammai said** that the partition, which permits drawing water, must be placed **below; and Beit Hillel said** it should be positioned **above. Rabbi Yehuda said: A partition is no better than the wall between them.** A wall dividing the two courtyards passes over the cistern, therefore it is not necessary to erect an additional partition in the cistern’s airspace.


###### Eruvin 86a:12
[Eruvin 86a:12](https://torahapp.org/share/book/Eruvin/r/86a:12)

**גְּמָ׳** אָמַר רַב הוּנָא: לְמַטָּה — לְמַטָּה מַמָּשׁ, לְמַעְלָה — לְמַעְלָה מַמָּשׁ, וְזֶה וָזֶה בְּבוֹר. וְרַב יְהוּדָה אָמַר: לְמַטָּה — לְמַטָּה מִן הַמַּיִם, לְמַעְלָה — לְמַעְלָה מִן הַמַּיִם.

**William Davidson Edition - English:**
**GEMARA:** **Rav Huna said:** When Beit Shammai said **below,** they meant **actually below,** near the water; the partition need not touch the water itself. When Beit Hillel said **above,** they meant **actually above,** higher than the water and near the rim of the cistern. **And both of these** are within the airspace of the **cistern. And Rav Yehuda said: Below** means **below the water,** so that part of the partition is inside the water; whereas **above** means **above the water,** in such a manner that the partition does not come into contact with the water.


###### Eruvin 86a:13
[Eruvin 86a:13](https://torahapp.org/share/book/Eruvin/r/86a:13)

אֲמַר לֵיהּ רַבָּה בַּר רַב חָנָן לְאַבָּיֵי: הָא דְּאָמַר רַב יְהוּדָה ״לְמַטָּה — לְמַטָּה מִן הַמַּיִם״, מַאי שְׁנָא לְמַטָּה מַמָּשׁ דְּלָא? דַּעֲרִיבִי מַיָּא. לְמַטָּה מִן הַמַּיִם נָמֵי, הָא עֲרִיבִי מַיָּא?!

**William Davidson Edition - English:**
**Rabba bar Rav Ḥanan said to Abaye:** With regard to **that** which **Rav Yehuda said: Below** means **below the water, what is different** about a case where the partition is **actually below,** in the airspace of the cistern near the water, that led Rav Yehuda to say that one may **not** draw water in that case? It is **because** he was concerned lest **the water** of the two courtyards **become intermingled** beneath the partition. In a case where the partition is located **below the water,** near the bottom of the cistern, **as well, won’t the water** of the two courtyards **become intermingled** above it?


###### Eruvin 86a:14
[Eruvin 86a:14](https://torahapp.org/share/book/Eruvin/r/86a:14)

אֲמַר לֵיהּ: לָא שְׁמִיעַ לָךְ הָא דְּאָמַר רַב יְהוּדָה אָמַר רַב, וּמָטוּ בָּהּ מִשּׁוּם רַבִּי חִיָּיא: צָרִיךְ שֶׁיֵּרָאוּ רֹאשָׁן שֶׁל קָנִים לְמַעְלָה מִן הַמַּיִם טֶפַח.

**William Davidson Edition - English:**
Abaye **said to him: Didn’t you hear that which Rav Yehuda said** that **Rav said, and some arrived at** this statement **in the name of Rabbi Ḥiyya: The tops of the reeds** of the partition **must be visible a handbreadth above** the surface of **the water?** This will ensure that there is a full partition between the two sides of the cistern.


###### Eruvin 86a:15
[Eruvin 86a:15](https://torahapp.org/share/book/Eruvin/r/86a:15)

וְתוּ, הָא דְּאָמַר רַב יְהוּדָה: ״לְמַעְלָה — לְמַעְלָה מִן הַמַּיִם״. מַאי שְׁנָא לְמַעְלָה מַמָּשׁ דְּלָא? דַּעֲרִיבִי מַיָּא. לְמַעְלָה מִן הַמַּיִם נָמֵי, הָא עֲרִיבִי מַיָּא?! אֲמַר לֵיהּ: לָא שְׁמִיעַ לָךְ הָא דְּתָנֵי יַעֲקֹב קַרְחִינָאָה: צָרִיךְ שֶׁיְּשַׁקַּע רָאשֵׁי קָנִים בַּמַּיִם טֶפַח.

**William Davidson Edition - English:**
**And** Rabba bar Rav Ḥanan **further** asked: With regard to **that** which **Rav Yehuda said: Above** means **above the water,** we can inquire: **What is different** about a case where the partition is **actually above,** i.e., near the rim of the cistern that led Rav Yehuda to say that one may **not** draw water in that case? It is **because** he was concerned lest **the water** of the two courtyards **become intermingled** beneath the partition. However, even if the partition is **above the water** below the rim of the cistern, **the water** of the two courtyards will **also become intermingled** beneath it. Abaye **said to him: Haven’t you heard that which Ya’akov from Karḥina taught: The ends of the reeds** of a partition **must be immersed** at least **a handbreadth** into the **water,** so that they divide the water in the cistern?


###### Eruvin 86a:16
[Eruvin 86a:16](https://torahapp.org/share/book/Eruvin/r/86a:16)

וְאֶלָּא הָא דְּאָמַר רַב יְהוּדָה: קוֹרָה אַרְבַּע מַתֶּרֶת בְּחוּרְבָּה, וְרַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ:

**William Davidson Edition - English:**
**But** the Gemara raises a further question. **Rav Yehuda said:** If there is a cross **beam of four** handbreadths, it **permits** one to carry underneath it **in a ruin.** If a crossbeam four handbreadths wide is laid across the walls of a ruin, its edges are viewed as though they descended to the ground on each side, thereby forming partitions that permit one to carry under the cross beam. **And Rav Naḥman said** that **Rabba bar Avuh said:**