## Eruvin Daf 97b

###### Eruvin 97b:1
[Eruvin 97b:1](https://torahapp.org/share/book/Eruvin/r/97b:1)

אֲמַר לֵיהּ אַבָּיֵי: בְּמַאי אוֹקֵימְתָּא לְמַתְנִיתִין, בְּסַכָּנַת גּוֹיִם? אֵימָא סֵיפָא, רַבִּי שִׁמְעוֹן אוֹמֵר: נוֹתְנָן לַחֲבֵירוֹ, וַחֲבֵירוֹ לַחֲבֵירוֹ. כׇּל שֶׁכֵּן דְּאָוְושָׁא מִילְּתָא!

**William Davidson Edition - English:**
**Abaye said to him: In what** manner **did you establish our mishna** as dealing **with the danger** posed **by gentiles? Say the latter clause** of the mishna as follows: **Rabbi Shimon says** that **one gives them to another and the other** passes them **to another.** In that case, **all the more so** will **the matter be conspicuous,** and they should fear the decree issued by the gentiles.


###### Eruvin 97b:2
[Eruvin 97b:2](https://torahapp.org/share/book/Eruvin/r/97b:2)

חַסּוֹרֵי מִיחַסְּרָא, וְהָכִי קָתָנֵי: בַּמֶּה דְּבָרִים אֲמוּרִים — בְּסַכָּנַת גּוֹיִם, אֲבָל בְּסַכָּנַת לִיסְטִים — מוֹלִיכָן פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת.

**William Davidson Edition - English:**
The Gemara answers: The mishna **is incomplete and is teaching the following: In what case is this statement** that the finder covers the phylacteries **said?** It is where the concern is **danger** posed by **gentiles. However,** where the concern is **danger** posed by **bandits, one carries them less than four cubits at a time.** In that case Rabbi Shimon disagrees, maintaining that it is preferable that many people carry the phylacteries.


###### Eruvin 97b:3
[Eruvin 97b:3](https://torahapp.org/share/book/Eruvin/r/97b:3)

רַבִּי שִׁמְעוֹן אוֹמֵר: נוֹתְנָן לַחֲבֵירוֹ וְכוּ׳. בְּמַאי קָמִיפַּלְגִי? מָר סָבַר: פָּחוֹת מֵאַרְבַּע אַמּוֹת עָדִיף, דְּאִי אָמְרַתְּ נוֹתְנָן לַחֲבֵירוֹ וַחֲבֵירוֹ לַחֲבֵירוֹ — אָוְושָׁא מִלְּתָא דְּשַׁבָּת.

**William Davidson Edition - English:**
It is stated in the mishna that **Rabbi Shimon says: One gives them to another** and the other passes them to another. The Gemara asks: **With regard to what** principle do **they disagree?** One **Sage,** the first *tanna*, **holds** that having one person carrying the phylacteries **less than four cubits** at a time **is preferable, as if you say** that the finder **gives them to another, and** the **other** passes them **to another, Shabbat** desecration **will be noticeable,** thereby demeaning Shabbat’s character as a sacred day of rest.


###### Eruvin 97b:4
[Eruvin 97b:4](https://torahapp.org/share/book/Eruvin/r/97b:4)

וּמָר סָבַר: נוֹתְנָן לַחֲבֵירוֹ עָדִיף, דְּאִי אָמְרַתְּ מוֹלִיכָן פָּחוֹת מֵאַרְבַּע אַמּוֹת — זִימְנִין דְּלָאו אַדַּעְתֵּיהּ, וְאָתֵי לְאֵתוֹיִינְהוּ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים.

**William Davidson Edition - English:**
**And** the other **Sage,** Rabbi Shimon, **holds** that the solution that **one gives** the phylacteries **to another is preferable, as if you say** that the finder **carries them less than four cubits** at a time, **sometimes it is not in his thoughts and** will unwittingly **come to carry** the phylacteries **four cubits in the public domain.** That is unlikely if there are numerous people together.


###### Eruvin 97b:5
[Eruvin 97b:5](https://torahapp.org/share/book/Eruvin/r/97b:5)

וְכֵן בְּנוֹ. בְּנוֹ מַאי בָּעֵי הָתָם? דְּבֵי מְנַשֶּׁה תָּנָא: בְּשֶׁיְּלָדַתּוּ אִמּוֹ בַּשָּׂדֶה.

**William Davidson Edition - English:**
It was stated in the mishna: **And the same** is true with regard to **one’s son.** The Gemara is surprised: **What is his son doing there** in the field necessitating his retrieval in this way? **The school of Menashe taught:** It is referring to a case **where his mother gave birth to him in a field,** and he must be brought to town.


###### Eruvin 97b:6
[Eruvin 97b:6](https://torahapp.org/share/book/Eruvin/r/97b:6)

וּמַאי אֲפִילּוּ הֵן מֵאָה? דְּאַף עַל גַּב דְּקַשְׁיָא לֵיהּ יְדָא, אֲפִילּוּ הָכִי, הָא עֲדִיפָא.

**William Davidson Edition - English:**
**And what** may be inferred from the mishna’s ruling that the baby is passed from one person to the next, **even** if it requires **a hundred** people? This teaches **that although it is difficult for** the child to be passed from **hand** to hand, **even so, this** method of transporting him **is preferable** to his being carried by one person less than four cubits at a time.


###### Eruvin 97b:7
[Eruvin 97b:7](https://torahapp.org/share/book/Eruvin/r/97b:7)

רַבִּי יְהוּדָה אוֹמֵר: נוֹתֵן אָדָם חָבִית. וְלֵית לֵיהּ לְרַבִּי יְהוּדָה הָא דִּתְנַן הַבְּהֵמָה וְהַכֵּלִים כְּרַגְלֵי הַבְּעָלִים!

**William Davidson Edition - English:**
It was stated in the mishna that **Rabbi Yehuda says: A person gives a barrel to another,** and the other may pass it to another, and in that way they may take it even beyond the Shabbat limit. The Gemara asks: **And is Rabbi Yehuda not of the opinion** of that **which we learned** in a mishna: The distance that **an animal and vessels** may be taken **is like** the distance that **the feet of the owners** may go with regard to Shabbat limits?


###### Eruvin 97b:8
[Eruvin 97b:8](https://torahapp.org/share/book/Eruvin/r/97b:8)

אָמַר רֵישׁ לָקִישׁ מִשּׁוּם לֵוִי סָבָא: הָכָא בְּמַאי עָסְקִינַן בִּמְעָרָן מֵחָבִית לְחָבִית. וְרַבִּי יְהוּדָה לְטַעְמֵיהּ, דְּאָמַר: מַיִם אֵין בָּהֶם מַמָּשׁ.

**William Davidson Edition - English:**
**Reish Lakish said in the name of Levi the Elder: With what are we dealing here?** We are dealing **with** a case where **one pours** the water **from one barrel to** another **barrel** so that only the water, rather than the barrel itself, is taken beyond the limit. **And Rabbi Yehuda** follows **his** usual **reasoning, as he said: Water has no substance,** i.e., it is not significant enough for its transfer beyond the Shabbat limit to be prohibited.


###### Eruvin 97b:9
[Eruvin 97b:9](https://torahapp.org/share/book/Eruvin/r/97b:9)

דִּתְנַן: רַבִּי יְהוּדָה פּוֹטֵר בְּמַיִם מִפְּנֵי שֶׁאֵין בָּהֶן מַמָּשׁ.

**William Davidson Edition - English:**
**As we learned** in a mishna that discusses a dispute on this issue: If one person adds flour for dough while another adds the water, the Rabbis say that the dough may only be taken as far as both owners are permitted to go, whereas **Rabbi Yehuda exempts water** from any limit **due to** the fact that **it has no substance.**


###### Eruvin 97b:10
[Eruvin 97b:10](https://torahapp.org/share/book/Eruvin/r/97b:10)

וּמַאי לֹא תְּהַלֵּךְ זוֹ — לֹא יְהַלֵּךְ מַה שֶּׁבְּזוֹ יוֹתֵר מֵרַגְלֵי הַבְּעָלִים.

**William Davidson Edition - English:**
**And what,** then, is the meaning of the Rabbis’ statement in the mishna: **This** may **not go** farther than the feet of the owners may go, which apparently refers to the barrel? It means: **That which is in this** barrel may **not go farther than the feet of the owners** may go.


###### Eruvin 97b:11
[Eruvin 97b:11](https://torahapp.org/share/book/Eruvin/r/97b:11)

אֵימַר דְּשָׁמְעַתְּ לֵיהּ לְרַבִּי יְהוּדָה הֵיכָא דִּבְלִיעָן בְּעִיסָּה, הֵיכָא דְּאִיתַנְהוּ בְּעֵינַיְיהוּ מִי שָׁמְעַתְּ לֵיהּ? הַשְׁתָּא בִּקְדֵירָה אָמַר רַבִּי יְהוּדָה לָא בָּטְלִי, בְּעֵינַיְיהוּ בָּטְלִי?! דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: מַיִם וּמֶלַח בְּטֵלִין בָּעִיסָּה. וְאֵין בְּטֵלִין בַּקְּדֵירָה, מִפְּנֵי רוֹטְבָּהּ.

**William Davidson Edition - English:**
The Gemara rejects this explanation. **Say that you heard Rabbi Yehuda** express **his** opinion that water has no substance in a case **where it is absorbed in dough;** but in a case **where it is in its pure, unadulterated** state **did you hear him** say so? **Now,** if with regard to water **in a pot** of cooked food **Rabbi Yehuda said** that it **is not nullified,** would it be **nullified when it is in its pure, unadulterated** state? That is clearly not the case, **as it was taught** in a *baraita* that **Rabbi Yehuda says: Water and salt are nullified in dough,** as they are absorbed into it and are not independently discernible. However, **they are not nullified in a pot** of cooked food, **because** the water and salt are discernible in **its gravy.**


###### Eruvin 97b:12
[Eruvin 97b:12](https://torahapp.org/share/book/Eruvin/r/97b:12)

אֶלָּא אָמַר רָבָא, הָכָא בְּחָבִית שֶׁקָּנְתָה שְׁבִיתָה, וּמַיִם שֶׁלֹּא קָנוּ שְׁבִיתָה עָסְקִינַן. דְּבָטְלָה חָבִית לְגַבֵּי מַיִם.

**William Davidson Edition - English:**
**Rather, Rava** rejected this explanation and **said: Here, we are dealing with a barrel** that belonged to a particular individual who **acquired residence** at the start of Shabbat in a specific location, **and water that did not** remain in one place, i.e., spring or river water, and that does not belong to any individual who **acquired residence.** In that case, **the barrel is nullified relative to the water,** since the barrel is designated to hold the water.


###### Eruvin 97b:13
[Eruvin 97b:13](https://torahapp.org/share/book/Eruvin/r/97b:13)

כְּדִתְנַן: הַמּוֹצִיא הַחַי בְּמִטָּה — פָּטוּר אַף עַל הַמִּטָּה, מִפְּנֵי שֶׁהַמִּטָּה טְפֵילָה לוֹ.

**William Davidson Edition - English:**
**As we learned** in a mishna: **One who carries out a living person on a bed** from one domain to another on Shabbat **is exempt even for** carrying out **the bed, due to** the fact **that the bed is secondary to** the person. He is exempt for carrying out the living person because a living being carries itself, i.e., the person being carried lightens the load and thereby assists those bearing him.


###### Eruvin 97b:14
[Eruvin 97b:14](https://torahapp.org/share/book/Eruvin/r/97b:14)

הַמּוֹצִיא אוֹכָלִין פָּחוֹת מִכַּשִּׁיעוּר — בִּכְלִי פָּטוּר אַף עַל הַכְּלִי, מִפְּנֵי שֶׁהַכְּלִי טָפֵל לוֹ.

**William Davidson Edition - English:**
Similarly, **one who carries out** an amount of **food, less than the measure** that determines liability for carrying out food on Shabbat, **in a vessel is exempt, even for** carrying out **the vessel, due to** the fact **that the vessel is secondary to** the food inside it. By the same reasoning, the barrel should be nullified relative to the water it contains.


###### Eruvin 97b:15
[Eruvin 97b:15](https://torahapp.org/share/book/Eruvin/r/97b:15)

מֵתִיב רַב יוֹסֵף, רַבִּי יְהוּדָה אוֹמֵר: בִּשְׁיָירָא, נוֹתֵן אָדָם חָבִית לַחֲבֵירוֹ וַחֲבֵירוֹ לַחֲבֵירוֹ. בִּשְׁיָירָא אִין, שֶׁלֹּא בִּשְׁיָירָא לָא? אֶלָּא אָמַר רַב יוֹסֵף: כִּי תְּנַן נָמֵי בְּמַתְנִיתִין — בִּשְׁיָירָא תְּנַן.

**William Davidson Edition - English:**
**Rav Yosef raised an objection** from the following *baraita*. **Rabbi Yehuda says:** If members of **a caravan** camped in a field wish to drink, one **person gives a barrel to another, and the other** passes it **to another.** By inference: **In a caravan, yes,** it is permitted to do so due to exigent circumstances; however, in a case **that** is **not a caravan, no,** it is prohibited. **Rather, Rav Yosef said: When we learned** the case **in the mishna as well, we learned** it with regard **to a caravan.** The Sages were lenient in the case of a caravan due to the lack of water.


###### Eruvin 97b:16
[Eruvin 97b:16](https://torahapp.org/share/book/Eruvin/r/97b:16)

אַבָּיֵי אָמַר: בִּשְׁיָירָא — אֲפִילּוּ חָבִית שֶׁקָּנְתָה שְׁבִיתָה וּמַיִם שֶׁקָּנוּ שְׁבִיתָה. שֶׁלֹּא בִּשְׁיָירָא — חָבִית שֶׁקָּנְתָה שְׁבִיתָה וּמַיִם שֶׁלֹּא קָנוּ שְׁבִיתָה.

**William Davidson Edition - English:**
**Abaye said** that this explanation is unnecessary: **In a caravan, even** if **the barrel acquired residence and the water acquired residence,** it is permitted to move them. If one is **not in a caravan,** if **the barrel acquired residence and the water did not acquire residence,** it is prohibited to move them.


###### Eruvin 97b:17
[Eruvin 97b:17](https://torahapp.org/share/book/Eruvin/r/97b:17)

רַב אָשֵׁי אָמַר: הָכָא בְּחָבִית דְּהֶפְקֵר עָסְקִינַן וּמַיִם דְּהֶפְקֵר עָסְקִינַן. וּמַאן אָמְרוּ לוֹ — רַבִּי יוֹחָנָן בֶּן נוּרִי הִיא, דְּאָמַר: חֶפְצֵי הֶפְקֵר קוֹנִין שְׁבִיתָה. וּמַאי ״לֹא תְּהַלֵּךְ זוֹ יוֹתֵר מֵרַגְלֵי הַבְּעָלִים״? לֹא יְהַלְּכוּ אֵלּוּ יוֹתֵר מִכֵּלִים שֶׁיֵּשׁ לָהֶם בְּעָלִים.

**William Davidson Edition - English:**
**Rav Ashi said: Here, we are dealing with an ownerless barrel and ownerless water,** neither of which acquired residence as they do not belong to anyone. **And who** is the *tanna* about whom it says in the mishna that **they said to** Rabbi Yehuda that it may not go farther than the feet of its owners may go? **It is Rabbi Yoḥanan ben Nuri,** who, consistent with his approach, **said** that **ownerless objects acquire residence** where they were located when Shabbat began, and it is prohibited to move them beyond their limit. **And what** is the meaning of the statement: **This** may **not go farther than the feet of its owners** may go, as it has no owner? It means that the barrel and water may **not go farther than vessels that have owners,** i.e., they may not be moved beyond their limit.


###### Eruvin 97b:18
[Eruvin 97b:18](https://torahapp.org/share/book/Eruvin/r/97b:18)

**מַתְנִי׳** הָיָה קוֹרֵא בְּסֵפֶר עַל הָאִיסְקוּפָּה וְנִתְגַּלְגֵּל הַסֵּפֶר מִיָּדוֹ — גּוֹלְלוֹ אֶצְלוֹ.

**William Davidson Edition - English:**
**MISHNA:** One who **was reading** a sacred **book** in scroll form on Shabbat **on** an elevated, wide **threshold, and the book rolled from his hand** into the public domain, **he** may **roll it** back **to himself,** since one of its ends remains in his hand.


###### Eruvin 97b:19
[Eruvin 97b:19](https://torahapp.org/share/book/Eruvin/r/97b:19)

הָיָה קוֹרֵא בְּרֹאשׁ הַגָּג וְנִתְגַּלְגֵּל הַסֵּפֶר מִיָּדוֹ, עַד שֶׁלֹּא הִגִּיעַ לַעֲשָׂרָה טְפָחִים — גּוֹלְלוֹ אֶצְלוֹ. מִשֶּׁהִגִּיעַ לַעֲשָׂרָה טְפָחִים — הוֹפְכוֹ עַל הַכְּתָב.

**William Davidson Edition - English:**
If **he was reading on top the roof,** which is a full-fledged private domain, **and the book rolled from his hand, as long as** the edge of the book **did not reach** within **ten handbreadths** above the public domain, the book is still in its own domain, and he may **roll it** back **to himself.** However, **once the book has reached** within **ten handbreadths** above the public domain, it is prohibited to roll the book back to oneself. In that case, **he** may only **turn it** over **onto the** side with **writing,** so that the writing of the book will be facedown and not exposed and degraded.


###### Eruvin 97b:20
[Eruvin 97b:20](https://torahapp.org/share/book/Eruvin/r/97b:20)

רַבִּי יְהוּדָה אוֹמֵר: אֲפִילּוּ אֵין מְסוּלָּק מִן הָאָרֶץ אֶלָּא כִּמְלֹא מַחַט — גּוֹלְלוֹ אֶצְלוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר: אֲפִילּוּ בָּאָרֶץ עַצְמוֹ — גּוֹלְלוֹ אֶצְלוֹ, שֶׁאֵין לְךָ דָּבָר מִשּׁוּם שְׁבוּת עוֹמֵד בִּפְנֵי כִּתְבֵי הַקּוֹדֶשׁ.

**William Davidson Edition - English:**
**Rabbi Yehuda says: Even** if the scroll **is removed only a needle breadth from the ground, he rolls it** back **to himself. Rabbi Shimon says: Even if** the scroll is **on the ground itself, he rolls it** back **to himself, as you have nothing** that was instituted **as a rabbinic decree** to enhance the character of Shabbat as a day of **rest** that **stands** as an impediment **before** the rescue of **sacred writings.**


###### Eruvin 97b:21
[Eruvin 97b:21](https://torahapp.org/share/book/Eruvin/r/97b:21)

**גְּמָ׳** הַאי אִיסְקוּפָּה הֵיכִי דָמֵי? אִילֵּימָא אִיסְקוּפָּה רְשׁוּת הַיָּחִיד וְקָמָה רְשׁוּת הָרַבִּים, וְלָא גָּזְרִינַן דִּילְמָא נָפֵיל וְאָתֵי לְאֵתוֹיֵי.

**William Davidson Edition - English:**
**GEMARA:** The Gemara questions the first clause of the mishna: **What are the circumstances of this threshold? If you say** it is referring to **a threshold** that is **a private domain, and** there is **a public domain before it, and** the mishna teaches that **we do not issue a decree lest** the entire scroll **fall** from one’s hand **and he come to bring it** from a public to a private domain,