בַּכֹּל מְעָרְבִין וּמִשְׁתַּתְּפִים, חוּץ מִן הַמַּיִם וּמִן הַמֶּלַח. וְהַכֹּל נִקָּח בְּכֶסֶף מַעֲשֵׂר, חוּץ מִן הַמַּיִם וּמִן הַמֶּלַח. הַנּוֹדֵר מִן הַמָּזוֹן, מֻתָּר בְּמַיִם וּבְמֶלַח. מְעָרְבִין לְנָזִיר בְּיַיִן וּלְיִשְׂרָאֵל בִּתְרוּמָה. סוּמְכוֹס אוֹמֵר, בְּחֻלִּין. וּלְכֹהֵן בְּבֵית הַפְּרָס. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ בְּבֵית הַקְּבָרוֹת, מִפְּנֵי שֶׁיָּכוֹל לֵילֵךְ לָחוֹץ וְלֶאֱכֹל:
With all [kinds of food] they may make an ‘eruv and a shittuf, except water and salt. And all [kinds of food] may be purchased with money of the second tithe, except water and salt. One who vowed to abstain from food is allowed [to consume] both water and salt. An eruv may be prepared for a nazirite with wine and for an Israelite with terumah, But Symmachus says: with unconsecrated produce only. [An eruv may be prepared] for a priest in a bet hapras. Rabbi Judah says: even in a cemetary, because he can put up a partition and thus enter [the area] and eat [his eruv].
מְעָרְבִין בִּדְמַאי, וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִטְּלָה תְרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ. וְהַכֹּהֲנִים, בְּחַלָּה וּבִתְרוּמָה. אֲבָל לֹא בְטֶבֶל, וְלֹא בְמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וְלֹא בְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. הַשּׁוֹלֵחַ עֵרוּבוֹ בְּיַד חֵרֵשׁ, שׁוֹטֶה וְקָטָן, אוֹ בְיַד מִי שֶׁאֵינוֹ מוֹדֶה בָעֵרוּב, אֵינוֹ עֵרוּב. וְאִם אָמַר לְאַחֵר לְקַבְּלוֹ מִמֶּנּוּ, הֲרֵי זֶה עֵרוּב:
They may make an eruv with demai (doubtfully tithed produce), or with first tithe from which terumah had been taken, or with second tithe or consecrated [food] that have been redeemed; and priests [may make their eruv] with hallah and terumah. [It may] not [be prepared], with untithed produce, nor with first tithe from which terumah has not been taken, nor with second tithe or consecrated [food] that have not been redeemed. One who sends his eruv in the hands of a deaf-mute, imbecile or a minor, or with one who does not admit [the principle of] eruv, the eruv is not valid. If, however, he instructed another person to receive it from him, the eruv is valid.
נְתָנוֹ בְאִילָן, לְמַעְלָה מֵעֲשָׂרָה טְפָחִים, אֵין עֵרוּבוֹ עֵרוּב. לְמַטָּה מֵעֲשָׂרָה טְפָחִים, עֵרוּבוֹ עֵרוּב. נְתָנוֹ בְּבוֹר, אֲפִלּוּ עָמוֹק מֵאָה אַמָּה, עֵרוּבוֹ עֵרוּב. נְתָנוֹ בְרֹאשׁ הַקָּנֶה אוֹ בְרֹאשׁ הַקֻּנְדָּס בִּזְמַן שֶׁהוּא תָלוּשׁ וְנָעוּץ, אֲפִלּוּ גָבוֹהַּ מֵאָה אַמָּה, הֲרֵי זֶה עֵרוּב. נְתָנוֹ בְמִגְדָּל וְאָבַד הַמַּפְתֵּחַ, הֲרֵי זֶה עֵרוּב. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם אֵינוֹ יוֹדֵעַ שֶׁהַמַּפְתֵּחַ בִּמְקוֹמוֹ, אֵינוֹ עֵרוּב:
If he put [the eruv] in a tree above [a height] of ten handbreadths, his eruv is not valid; below ten handbreadths, his eruv is valid. If he put it in a cistern, even if it is a hundred cubits deep, his eruv is valid. If he put it on the top of a reed or on the top of a pole, if it had been uprooted and then inserted in the ground, even though it was a hundred cubits high, the eruv is valid. If it he put it in a chest and the key was lost, the eruv is [nevertheless] valid. Rabbi Eliezer says: if he does not know that the key is in its place, the eruv is invalid.
נִתְגַּלְגֵּל חוּץ לַתְּחוּם, וְנָפַל עָלָיו גַּל, אוֹ נִשְׂרַף, אוֹ תְרוּמָה וְנִטְמֵאת, מִבְּעוֹד יוֹם, אֵינוֹ עֵרוּב, מִשֶּׁחֲשֵׁכָה, הֲרֵי זֶה עֵרוּב. אִם סָפֵק, רַבִּי מֵאִיר וְרַבִּי יְהוּדָה אוֹמְרִים, הֲרֵי זֶה חַמָּר גַּמָּל. רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן אוֹמְרִים, סְפֵק עֵרוּב, כָּשֵׁר. אָמַר רַבִּי יוֹסֵי, אַבְטוֹלְמוֹס הֵעִיד מִשּׁוּם חֲמִשָּׁה זְקֵנִים עַל סְפֵק עֵרוּב שֶׁכָּשֵׁר:
[An eruv] which rolled away beyond the [Shabbat] limit, or a heap of stones fell on it, or was burnt, [or was] terumah and became impure: [If one of these occurred] while it was yet day, it is invalid, [But if it occurred] after it became dark the eruv is valid. If it is doubtful [when it occurred]: Rabbi Meir and Rabbi Judah say: this is a donkey-driver/camel driver. Rabbi Yose and Rabbi Shimon say: a doubtful eruv is valid. Rabbi Yose says: Avtulmos testified on the authority of five elders that a doubtful eruv is valid.
מַתְנֶה אָדָם עַל עֵרוּבוֹ וְאוֹמֵר, אִם בָּאוּ גוֹיִים מִן הַמִּזְרָח, עֵרוּבִי לַמַּעֲרָב. מִן הַמַּעֲרָב, עֵרוּבִי לַמִּזְרָח. אִם בָּאוּ מִכָּאן וּמִכָּאן, לִמְקוֹם שֶׁאֶרְצֶה אֵלֵךְ. לֹא בָאוּ לֹא מִכָּאן וְלֹא מִכָּאן, הֲרֵינִי כִבְנֵי עִירִי. אִם בָּא חָכָם מִן הַמִּזְרָח, עֵרוּבִי לַמִּזְרָח. מִן הַמַּעֲרָב, עֵרוּבִי לַמַּעֲרָב. בָּא לְכָאן וּלְכָאן, לִמְקוֹם שֶׁאֶרְצֶה אֵלֵךְ. לֹא לְכָאן וְלֹא לְכָאן, הֲרֵינִי כִבְנֵי עִירִי. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה אֶחָד מֵהֶן רַבּוֹ, הוֹלֵךְ אֵצֶל רַבּוֹ, וְאִם הָיוּ שְׁנֵיהֶם רַבּוֹתָיו, לִמְקוֹם שֶׁיִּרְצֶה יֵלֵךְ:
A man may make a stipulation concerning his eruv and say, “If foreigners came from the east, let my eruv be that of the west; [if they came] from the west let my eruv be that of the east; if they came from both directions, I will go in whatever direction I desire; and if they came from neither direction I will be like the people of my town.” [Likewise say,] “If a sage came from the east let my eruv be that of the east; if from the west let my eruv be that of the west; If he came from either direction I will go in whatever direction I desire; and if no one came from either direction I will be like the people of my town.” Rabbi Judah says: if one of them was his teacher he may go only to his teacher, but if both were his teachers he may go in whatever direction he prefers.
רַבִּי אֱלִיעֶזֶר אוֹמֵר, יוֹם טוֹב הַסָּמוּךְ לְשַׁבָּת, בֵּין מִלְּפָנֶיהָ וּבֵין מִלְּאַחֲרֶיהָ, מְעָרֵב אָדָם שְׁנֵי עֵרוּבִין וְאוֹמֵר, עֵרוּבִי הָרִאשׁוֹן לַמִּזְרָח, וְהַשֵּׁנִי לַמַּעֲרָב. הָרִאשׁוֹן לַמַּעֲרָב, וְהַשֵּׁנִי לַמִּזְרָח. עֵרוּבִי הָרִאשׁוֹן, וְהַשֵּׁנִי כִּבְנֵי עִירִי. עֵרוּבִי הַשֵּׁנִי, וְהָרִאשׁוֹן כִּבְנֵי עִירִי. וַחֲכָמִים אוֹמְרִים, מְעָרֵב לְרוּחַ אַחַת, אוֹ אֵינוֹ מְעָרֵב כָּל עִקָּר. אוֹ מְעָרֵב לִשְׁנֵי יָמִים, אוֹ אֵינוֹ מְעָרֵב כָּל עִקָּר. כֵּיצַד יַעֲשֶׂה. מוֹלִיכוֹ בָרִאשׁוֹן, וּמַחְשִׁיךְ עָלָיו וְנוֹטְלוֹ וּבָא לוֹ. בַּשֵּׁנִי מַחְשִׁיךְ עָלָיו וְאוֹכְלוֹ. וְנִמְצָא מִשְׂתַּכֵּר בַּהֲלִיכָתוֹ וּמִשְׂתַּכֵּר בְּעֵרוּבוֹ. נֶאֱכַל בָּרִאשׁוֹן, עֵרוּבוֹ לָרִאשׁוֹן וְאֵינוֹ עֵרוּב לַשֵּׁנִי. אָמַר לָהֶם רַבִּי אֱלִיעֶזֶר, מוֹדִים אַתֶּם לִי שֶׁהֵן שְׁתֵּי קְדֻשּׁוֹת:
Rabbi Eliezer says: if a festival day immediately precedes or follows Shabbat a man may prepare two eruvs and make the following declaration: “my eruv for the first day is that of the east and for the second day is that of the west”; “the one for the first day is that of the west and the one for the second day is that of the east”; “my eruv is for the first day, and for the second day I will be as the people of my town”; or “my eruv is for the second day, and for the first day I will be as the people of my town”. But the sages say: he either prepares an eruv for one direction or none at all; he either prepares one eruv for the two days or none at all. How should he act? He brings [the eruv] on the first day, he lets it get dark and then he takes it and goes away. On the second day [he again carries the eruv to the same place] and lets it grow dark and then he may eat it. He thus benefits both in his going and in [eating] his eruv. If the eruv was eaten up on the first day it remains effective for the first day but not for the second. Rabbi Eliezer said to them: you do then agree with me that they are two distinct holinesses.
רַבִּי יְהוּדָה אוֹמֵר, רֹאשׁ הַשָּׁנָה, שֶׁהָיָה יָרֵא שֶׁמָּא תִּתְעַבֵּר, מְעָרֵב אָדָם שְׁנֵי עֵרוּבִין וְאוֹמֵר, עֵרוּבִי בָרִאשׁוֹן לַמִּזְרָח וּבַשֵּׁנִי לַמַּעֲרָב, בָּרִאשׁוֹן לַמַּעֲרָב וּבַשֵּׁנִי לַמִּזְרָח. עֵרוּבִי בָּרִאשׁוֹן, וּבַשֵּׁנִי כִּבְנֵי עִירִי. עֵרוּבִי בַּשֵּׁנִי, וּבָרִאשׁוֹן כִּבְנֵי עִירִי. וְלֹא הוֹדוּ לוֹ חֲכָמִים:
Rabbi Judah says: [if on the eve of the] New Year a man was afraid that [the preceding month of Elul] might be intercalated, he may prepare two eruvs and make this declaration: “My eruv for the first day is that to the east and the one for the second day is that to the west”; “the one for the first day is that to the west and the one for the second day is that to the east”; “my eruv is for the first day, and for the second I shall be as the people of my town”; “my eruv is for the second day, and for the first I shall be as the people of my town.” But the sages did not agree with him.
וְעוֹד אָמַר רַבִּי יְהוּדָה, מַתְנֶה אָדָם עַל הַכַּלְכָּלָה בְּיוֹם טוֹב רִאשׁוֹן וְאוֹכְלָהּ בַּשֵּׁנִי. וְכֵן בֵּיצָה שֶׁנּוֹלְדָה בָרִאשׁוֹן, תֵּאָכֵל בַּשֵּׁנִי. וְלֹא הוֹדוּ לוֹ חֲכָמִים:
Rabbi Judah further said: a man may stipulate concerning a basket [of produce] on the first festival day [of Rosh Hashanah] and may then eat it on the second day, And so also if an egg was laid on the first [festival] day it may be eaten on the second. But the sages did not agree with him.
רַבִּי דוֹסָא בֶן הַרְכִּינָס אוֹמֵר, הָעוֹבֵר לִפְנֵי הַתֵּבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה אוֹמֵר, הַחֲלִיצֵנוּ ה' אֱלֹהֵינוּ אֶת יוֹם רֹאשׁ חֹדֶשׁ הַזֶּה, אִם הַיּוֹם, אִם לְמָחָר. וּלְמָחָר הוּא אוֹמֵר, אִם הַיּוֹם, אִם אֶמֶשׁ. וְלֹא הוֹדוּ לוֹ חֲכָמִים:
Rabbi Dosa ben Harkinas says: the person who goes in front of the ark on [the first day of] of Rosh Hashanah says: “Strengthen us, o Lord our God, on this first day of the month, whether it be today or tomorrow”; and on the following day he says: ‘[Strengthen us...] whether it be today or yesterday.” But the sages did not agree with him.