## Shabbat Daf 34a

###### Shabbat 34a:1
[Shabbat 34a:1](https://torahapp.org/share/book/Shabbat/r/34a:1)

וְאִית לְהוּ צַעֲרָא לְכֹהֲנִים לְאַקּוֹפֵי. אֲמַר: אִיכָּא אִינִישׁ דְּיָדַע דְּאִיתַּחְזַק הָכָא טָהֳרָה? אֲמַר לֵיהּ הָהוּא סָבָא: כָּאן קִיצֵּץ בֶּן זַכַּאי תּוּרְמְסֵי תְּרוּמָה. עֲבַד אִיהוּ נָמֵי הָכִי, כָּל הֵיכָא דַּהֲוָה קְשֵׁי — טַהֲרֵיהּ, וְכָל הֵיכָא דַּהֲוָה רְפֵי — צַיְּינֵיהּ.

**William Davidson Edition - English:**
**and the priests are troubled** by being forced **to circumvent it,** as it is prohibited for them to become ritually impure from contact with a corpse. There was suspicion, but no certainty, that a corpse was buried there. Therefore, they were unable to definitively determine its status. Rabbi Shimon **said: Is there a person who knows that there was a presumption of ritual purity here?** Is there anyone who remembers a time when this place was not considered ritually impure, or that at least part of it was considered to be ritually pure? **An Elder said to him: Here ben Zakkai** planted and **cut the *teruma* of lupines.** In this marketplace Rabbi Yoḥanan ben Zakkai, who himself was a priest, once planted lupines that were given to him as *teruma*. On that basis, the conclusion can be drawn that it was definitely ritually pure. Rabbi Shimon, like Jacob, **also did so** and took steps to improve the city and examined the ground (*Tosafot*). **Everywhere that** the ground **was hard, he pronounced it ritually pure** as there was certainly no corpse there, **and every place that** the ground **was soft, he marked it** indicating that perhaps a corpse was buried there. In that way, he purified the marketplace so that even priests could walk through it.


###### Shabbat 34a:2
[Shabbat 34a:2](https://torahapp.org/share/book/Shabbat/r/34a:2)

אֲמַר הָהוּא סָבָא: טִיהֵר בֶּן יוֹחַי בֵּית הַקְּבָרוֹת! אֲמַר לֵיהּ: אִילְמָלֵי לֹא הָיִיתָ עִמָּנוּ, וַאֲפִילּוּ הָיִיתָ עִמָּנוּ, וְלֹא נִמְנֵיתָ עִמָּנוּ — יָפֶה אַתָּה אוֹמֵר. עַכְשָׁיו שֶׁהָיִיתָ עִמָּנוּ, וְנִמְנֵיתָ עִמָּנוּ, יֹאמְרוּ: זוֹנוֹת מְפַרְכְּסוֹת זוֹ אֶת זוֹ, תַּלְמִידֵי חֲכָמִים לֹא כָּל שֶׁכֵּן?! יְהַב בֵּיהּ עֵינֵיהּ וְנָח נַפְשֵׁיהּ. נְפַק לְשׁוּקָא חַזְיֵיהּ לִיהוּדָה בֶּן גֵּרִים. אֲמַר: עֲדַיִין יֵשׁ לְזֶה בָּעוֹלָם? נָתַן בּוֹ עֵינָיו וְעָשָׂהוּ גַּל שֶׁל עֲצָמוֹת.

**William Davidson Edition - English:**
**A certain Elder said** in ridicule and surprise: **Ben Yoḥai purified the cemetery.** Rabbi Shimon got angry and **said to him: Had you not been with us, and even had you been with us and were not counted with us** in rendering this ruling, what **you say is fine.** You could have said that you were unaware of my intention or that you did not agree or participate in this decision. **Now that you were with us and were counted with us** in rendering this ruling, you will cause people to say that Sages are unwilling to cooperate with one another. **They will say:** If competing **prostitutes** still **apply makeup to each other** to help one another look beautiful, **all the more so** that **Torah scholars** should cooperate with each other. **He directed his eyes toward him and** the Elder **died.** Rabbi Shimon **went out to the marketplace** and **he saw Yehuda, son of converts,** who was the cause of this entire incident. Rabbi Shimon, **said: This** one **still has** a place **in the world? He directed his eyes toward him and turned him into a pile of bones.**


###### Shabbat 34a:3
[Shabbat 34a:3](https://torahapp.org/share/book/Shabbat/r/34a:3)

**מַתְנִי׳** שְׁלֹשָׁה דְּבָרִים צָרִיךְ אָדָם לוֹמַר בְּתוֹךְ בֵּיתוֹ עֶרֶב שַׁבָּת עִם חֲשֵׁכָה: עִשַּׂרְתֶּם? עֵרַבְתֶּם? — הַדְלִיקוּ אֶת הַנֵּר. סָפֵק חֲשֵׁכָה סָפֵק אֵינוֹ חֲשֵׁכָה — אֵין מְעַשְּׂרִין אֶת הַוַּדַּאי, וְאֵין מַטְבִּילִין אֶת הַכֵּלִים, וְאֵין מַדְלִיקִין אֶת הַנֵּרוֹת. אֲבָל מְעַשְּׂרִין אֶת הַדְּמַאי, וּמְעָרְבִין, וְטוֹמְנִין אֶת הַחַמִּין.

**William Davidson Edition - English:**
**MISHNA:** There are **three things a person must say in his home on Shabbat eve at nightfall** and not before. The mishna elaborates: He should ask the members of his household, **have you tithed** the crop that required tithing? **Have you placed the *eiruv*** for joining the courtyards and joining the Shabbat borders? If you have done so, **light the lamp** in honor of Shabbat. The Sages stated a principle: If the time arrives on Friday when there is **uncertainty** whether it is **nightfall** and **uncertainty** whether it is **not** yet **nightfall, one may not tithe** the crop that has **definitely** not been tithed, **and one may not immerse** ritually impure **vessels** in a ritual bath to render them ritually pure, **and one may not light the** Shabbat **lights. However, one may tithe *demai*,** doubtfully tithed produce, which must be tithed due to mere suspicion. **And one may place an *eiruv* and insulate the hot water** to be used on Shabbat.


###### Shabbat 34a:4
[Shabbat 34a:4](https://torahapp.org/share/book/Shabbat/r/34a:4)

**גְּמָ׳** מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אָמַר קְרָא: ״וְיָדַעְתָּ כִּי שָׁלוֹם אָהֳלֶךָ וּפָקַדְתָּ נָוְךָ וְלֹא תֶחֱטָא״. אָמַר רַבָּה בַּר רַב הוּנָא: אַף עַל גַּב דַּאֲמוּר רַבָּנַן שְׁלֹשָׁה דְּבָרִים צָרִיךְ אָדָם לוֹמַר וְכוּ׳ — צְרִיךְ לְמֵימְרִינֵהוּ בְּנִיחוּתָא, כִּי הֵיכִי דְּלִיקַבְּלִינְהוּ מִינֵּיהּ. אָמַר רַב אָשֵׁי: אֲנָא לָא שְׁמִיעַ לִי הָא דְּרַבָּה בַּר רַב הוּנָא, וְקַיֵּימְתַּהּ מִסְּבָרָא.

**William Davidson Edition - English:**
**GEMARA:** The Gemara attempts to clarify: **From where are these matters,** that one must ask these questions in his home at nightfall of Shabbat, derived? **Rabbi Yehoshua ben Levi said**: As **the verse said: “And you shall know that your tent is in peace; and you shall visit your habitation, and shall not sin”** (Job 5:24). From here it is derived that one should visit his habitation, i.e., ask in his home, so that he will not come to sin. **Rabba bar Rav Huna said: Although the Sages said** that there are **three things a person should,** indeed he is required to, **say** in his home on Shabbat eve at nightfall, **one must say them calmly so that** the members of his household **will accept them from him.** If he says them harshly, his family members may mislead him and cause him to sin. **Rav Ashi said: I did not hear this** *halakha* of **Rabba bar Rav Huna, but I fulfilled** it **based on** my own **reasoning.**


###### Shabbat 34a:5
[Shabbat 34a:5](https://torahapp.org/share/book/Shabbat/r/34a:5)

הָא גוּפָא קַשְׁיָא: אָמְרַתְּ שְׁלֹשָׁה דְּבָרִים צָרִיךְ אָדָם לוֹמַר בְּתוֹךְ בֵּיתוֹ עֶרֶב שַׁבָּת עִם חֲשֵׁכָה. עִם חֲשֵׁכָה — אִין, סָפֵק חֲשֵׁכָה סָפֵק אֵינוֹ חֲשֵׁכָה — לָא. וַהֲדַר תָּנֵי: סָפֵק חֲשֵׁכָה סָפֵק אֵינוֹ חֲשֵׁכָה — מְעָרֵב.

**William Davidson Edition - English:**
The Gemara asks: **This** mishna **itself is difficult,** as it contains an internal contradiction. On the one hand, **you** stated initially that there are **three things a person must say in his home before Shabbat at nightfall,** and this means: **At nightfall,** i.e., before nightfall, **yes,** he should say those things; when there is **uncertainty** whether it is **nightfall** and **uncertainty** whether it is **not** yet **nightfall, no,** he should not say them. Even if one were to ask then, it is no longer permitted to correct these matters. **And then it taught:** When there is **uncertainty** whether it is **nightfall** and **uncertainty** whether it is **not** yet **nightfall, one may place an *eiruv*.** One may correct the situation even then. Why did the mishna restrict asking these questions to an earlier time?


###### Shabbat 34a:6
[Shabbat 34a:6](https://torahapp.org/share/book/Shabbat/r/34a:6)

סִימָן: בְּגוּפְיָא זִימְרָא צִיפְּרָא בְּחַבְלָא דְמֵילָתָא.

**William Davidson Edition - English:**
Incidentally, prior to answering this question, the Gemara lists all of the other *halakhot* in tractate *Shabbat* stated by the Sage who answers the question, with the **mnemonic: Self, pruning, bird, cord, silk.**


###### Shabbat 34a:7
[Shabbat 34a:7](https://torahapp.org/share/book/Shabbat/r/34a:7)

אָמַר רַבִּי אַבָּא אָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: לָא קַשְׁיָא, כָּאן בְּעֵירוּבֵי תְּחוּמִין, כָּאן בְּעֵירוּבֵי חֲצֵרוֹת.

**William Davidson Edition - English:**
**Rabbi Abba said** that **Rabbi Ḥiyya bar Ashi said** that **Rav said:** This is **not difficult** and there is no contradiction here. **Here,** at the beginning of the mishna, where it indicates that the *eiruv* can only be placed while it is still day, it is referring **to** the **joining of Shabbat boundaries,** which is based on a Torah law. Therefore, one must place this *eiruv* while it is definitely day. And **here,** where the mishna said that it is permitted even when it is uncertain whether or not it is already nighttime, it is referring **to** the **joining of courtyards,** which is more lenient and based merely on a stringency.


###### Shabbat 34a:8
[Shabbat 34a:8](https://torahapp.org/share/book/Shabbat/r/34a:8)

וְאָמַר רָבָא: אָמְרוּ לוֹ שְׁנַיִם צֵא וְעָרֵב עָלֵינוּ, לְאֶחָד עֵירַב עָלָיו מִבְּעוֹד יוֹם, וּלְאֶחָד עֵירַב עָלָיו בֵּין הַשְּׁמָשׁוֹת — זֶה שֶׁעֵירַב עָלָיו מִבְּעוֹד יוֹם נֶאֱכַל עֵירוּבוֹ בֵּין הַשְּׁמָשׁוֹת, וְזֶה שֶׁעֵירַב עָלָיו בֵּין הַשְּׁמָשׁוֹת נֶאֱכַל עֵירוּבוֹ מִשֶּׁחָשֵׁכָה. שְׁנֵיהֶם קָנוּ עֵירוּב.

**William Davidson Edition - English:**
In connection to this, the Gemara cites the *halakha* that **Rava said** in order to emphasize the rabbinic aspect of the *halakhot* of *eiruv*: One **to** whom **two people said: Go and place an *eiruv*,** a joining of courtyards (Rabbeinu Ḥananel), **for us. For one** of them **he placed an *eiruv* while it was still day, and for one he placed an *eiruv* at twilight,** when it is uncertain whether it is day or night. **The one for whom he placed an** *eiruv* **while it was still day had his *eiruv* eaten during twilight, and the one for whom he placed an *eiruv* during twilight had his *eiruv* eaten after nightfall.** The principle is as follows: Whether or not an *eiruv* takes effect is determined at the moment that Shabbat begins. If one placed the *eiruv* beforehand, and it remains intact at the moment Shabbat begins, the *eiruv* is in effect. However, if the *eiruv* that was placed at the appropriate time was eaten during twilight, it is problematic. Twilight is a period of uncertainty. There is uncertainty whether it is day, and consequently the *eiruv* was not in place at the moment that Shabbat began, or whether it is night, and it was in place. In the latter case, there is still uncertainty as to whether or not the *eiruv* was in place prior to Shabbat, so that it could take effect at all. In that case, Rava ruled that **both of them acquired** the ***eiruv*.**


###### Shabbat 34a:9
[Shabbat 34a:9](https://torahapp.org/share/book/Shabbat/r/34a:9)

מָה נַפְשָׁךְ. אִי בֵּין הַשְּׁמָשׁוֹת יְמָמָא הוּא — בָּתְרָא לִיקְנֵי קַמָּא לָא לִיקְנֵי. וְאִי בֵּין הַשְּׁמָשׁוֹת לֵילְיָא הוּא — קַמָּא לִיקְנֵי בָּתְרָא לָא לִיקְנֵי! בֵּין הַשְּׁמָשׁוֹת סְפֵקָא הוּא, וּסְפֵקָא דְרַבָּנַן לְקוּלָּא.

**William Davidson Edition - English:**
The Gemara is surprised by this: **Whichever** way **you** look at it, this ruling is difficult. **If** the **twilight** period **is** considered **day,** let **the latter** one **acquire** his *eiruv*, but let **the first one not acquire** his because his *eiruv* was eaten while it was still day. **And if** the **twilight** period **is night, let the first one acquire** his *eiruv*, but **let the latter one not acquire** his *eiruv* because his was not placed before Shabbat. In any event, it is impossible for the *eiruv* in both of these cases to be valid. The Gemara answers this according to Rava’s position: The status of **twilight is uncertain,** as it is unknown whether it is day, or night, or both, **and uncertainty** in the case of a **rabbinic** ordinance is ruled **leniently.** Therefore, in both cases the *eiruv* is acquired.


###### Shabbat 34a:10
[Shabbat 34a:10](https://torahapp.org/share/book/Shabbat/r/34a:10)

[אָמַר] רָבָא: מִפְּנֵי מָה אָמְרוּ אֵין טוֹמְנִין בְּדָבָר שֶׁאֵינוֹ מוֹסִיף הֶבֶל מִשֶּׁחָשֵׁכָה? — גְּזֵרָה שֶׁמָּא יַרְתִּיחַ. אֲמַר לֵיהּ אַבָּיֵי: אִי הָכִי, בֵּין הַשְּׁמָשׁוֹת נָמֵי נִיגְזַר?! אֲמַר לֵיהּ: סְתָם קְדֵירוֹת רוֹתְחוֹת הֵן.

**William Davidson Edition - English:**
**And Rava said: Why did they say** that **one may not insulate** hot water even **in something that does not add heat**, but only retains the pre-existing heat, **from nightfall** on Friday? It is **a decree lest one** come to **boil** the pot on Shabbat. **Abaye said to him: If so**, if it is due to concern that one may boil it, then **during twilight we should also issue a decree** and prohibit insulating in something that does not add heat. Rava **said to him:** During twilight, there is no reason to be concerned because at that time **most pots are boiling,** as they have just been taken off of the fire. Later at night the pots cool down and it is conceivable that one may come to boil them in order to restore the heat.


###### Shabbat 34a:11
[Shabbat 34a:11](https://torahapp.org/share/book/Shabbat/r/34a:11)

וְאָמַר רָבָא:

**William Davidson Edition - English:**
And Rava said: