Mishnat Eruvin

According to Torah law, when there are several neighbors dwelling in a courtyard, each in his private home, they are all permitted to carry within the entire courtyard, from the homes to the courtyard, and from the courtyard to the homes, because the entire courtyard is a private domain and it is permitted to carry within it in its entirety.

The same law applies to an alley that has a pole or a beam: all the inhabitants of the lane are permitted to carry in its entirety, and from the courtyards to the alley, and from the alley to the courtyards, for the entire alley is a private domain.
The same law applies to a city that is surrounded by a wall that is ten handbreadths high and has gates that are locked at night: it is a private domain.

This is the law of the Torah.

Nevertheless, according to Rabbinic decree, it is forbidden for the neighbors to carry within a private domain that is divided into different dwellings, unless all the inhabitants join together in an eruv before the commencement of the Sabbath.
Courtyards, alleys, and cities are alike,and this was instituted by Solomon and his court.

An alley that is more than twenty cubits high should be lowered. Rabbi Judah says: this is unnecessary.

And width greater than than ten cubits should be reduced. But if it has the shape of a doorway there is no need to reduce it even though it is wider than ten cubits.

A sukka that is more than twenty cubits high is "pasul". Rabbi Yehuda says it it "kasher".

The kashering of an alley: Bet Shammai says: a pole and a beam while Bet Hillel says: either a pole or a beam.

R. Eliezer says: two poles.

In the name of Rabbi Ishmael one student stated in front of Rabbi Akiva that Bet Shammai and Bet Hillel did not disagree concerning an alley that was less than four cubits, that could be made kasher with either a pole or a beam.

What did they disagree about? About one that was wider than four cubits and narrower than ten. Bet Shammai says, both a pole and a beam while Bet Hillel say,: either a pole or a beam.

Rabbi Akiva said they disagreed about both cases.

The beam of which they spoke must be wide enough to hold an ariah (a small brick). An ariah is half of a brick of three handbreadths.

It is enough for the cross-beam to be one handbreadth wide in order to hold the width of an ariah.

Strong enough to receive the ariah, that is to say strong enough to bear the weight and not break. And the halakha does not go according to Rabbi Yehuda.

If it was made of straw or reeds, we look at it as if it was of metal.

If curved we look at it as if it were straight.

If round we look at it as if it were square.

Whatever has a circumference of three handbreadths has a diameter of one handbreadth.

Then he made the tank of cast metal, 10 cubits across from brim to brim, completely round . . . . and it measured 30 cubits in circumference.

...You should know that the ratio of the diameter to the circumference of a circle is not known and it is impossible to speak about it precisely.

This is not due to a lack on our part, as some fools think, but this number cannot be known because of its nature, and it is not in its reality to know it.

But it may be approximated . . .

And the approximation used by scientists is the ratio of one to 3 1/7. So any circle with a diameter of one cubit has a circumference of approximately 3 cubits and 1/7.

But because this ratio is not precise and is only an approximation, they [the rabbis] used a more general value and said that any circle with a circumference of three has a diameter of one, and they were satisfied with this value in all their Torah calculations.

The heights of the posts they spoke about are ten hand-breadths, but their widths and thicknesses may be of any amount whatsoever.

Rabbi Yose says: their width is three handbreadths.

One may make the posts out of anything, even something alive. And Rabbi Yose prohibits.

It [something alive] causes defilement as the covering of a tomb, but Rabbi Meir rules that it is pure.

One may write a bill of divorce on it [something alive]. Rabbi Yose the Galilean rules it unfit.

. . . One may write on anything, even on an olive leaf, or on the horn of a cow, and he gives her the cow.

Rabbi Yosei HaGelili says: One may not write on any living thing, nor on food.

If a caravan camped in a valley and they surrounded it with cattle-gear they may carry within it provided there is a fence ten handbreadths high and the gaps do not exceed the built parts.

Any gap which is about ten cubits is permitted, because it is like an entrance. If it is greater it is forbidden.

They surround it with three ropes, this one above this one, and this one above this one, provided that there is no more than three handbreadths between one rope and the other.

The size and thickness of the ropes must be more than one handbreadth, so that the total is ten handbreadths.

They surround it with rods, provided there is less than three handbreadths between one rod and the next.

The rabbis spoke only of a caravan, according to Rabbi Judah. But the sages say that they spoke of a caravan because it is a present occurrence.

Any partition that doesn't have warp and weft [both verticals and horizontals] is not a valid partition, according to Rabbi Yose son of Rabbi Judah. But the sages say: one of the two.

They exempted four obligations in a camp: They may bring wood from anywhere; they are exempt from the washing of the hands, and from doubtfully tithed produce [demai] and from the setting up an eruv.

A partition of rods: if between one reed and another there are less than three handbreadths, through which a kid could enter, it counts as a partition.

Our Sages taught: In a camp that goes out to an "optional" war, it is permitted to steal dry wood.

Rabbi Yehuda ben Teima says: They may also encamp in any location and in the place where they were killed, there they are buried.

They exempted four obligations in a camp. This might even be a camp for "voluntary war", and certainly so for an obligatory one. We're lenient with them because they are occupied with subduing the enemies' lands.

Our Sages taught: . . . And how much is the thickness of a cow? An ama and two-thirds of a ama.

They may make posts for wells with four Deyumdin that have the appearance of eight, in the words of Rabbi Judah.

Rabbi Meir says: eight that have the appearance of twelve, four corner-pieces and four ordinary ones.

Their height must be ten handbreadths, their width six, and their thickness of any size whatsoever.

Between them as much as two teams of three oxen each would fill, in the words of Rabbi Meir [10 amot].

Rabbi Judah says, of four, tied together and not untied, one enters while the other goes out [13 ⅓ amot].

"Deyumdin" is a double-barrelled word from two words. Duo and "amudim" [meaning "pillars"].

Duo in Greek means two. So the word means "two pillars". . . .This is its pattern

It is permitted to bring them close to the well, provided that a cow’s head and the greater part of its body can be within when drinking.

It is permitted to distance them any amount provided one has more posts.

Rabbi Judah says, as large as two bet se'ah. They said to him: they only said two bet se’ah for a garden or a wood-store, but if it was a pen, or stable, a backyard or courtyard even if it is five bet kor, even if is ten bet kor, it is permitted.

It is permitted to distance them any amount provided one has more posts.

Rabbi Judah says: if a public road cuts through them it should be diverted to one side; But the sages say: this is not necessary.

Either for a public cistern, a public well or a private well, they may make posts, but for a private cistern, they must make a partition ten handbreadths high according to Rabbi Akiva.

Rabbi Judah ben Baba says: they make posts for a public well only while for the others they must make a belt ten handbreadths high.

Rabbi Judah ben Bava also said: one may carry within a garden or a wood-store up to seventy cubits and a little by seventy cubits and a little, which is surrounded by a fence ten handbreadths high, provided there is in it a watchman’s hut or a dwelling place or it is near to a town.

Rabbi Judah says: even if it contained only a cistern, a ditch or a cave it is permitted to carry within it.

Rabbi Akiva says: even if it contained none of these it is permitted to carry within it, provided it contains seventy cubits and a little by seventy cubits and a little.

Rabbi Eliezer says: if its length exceeded its breadth even by a single cubit it is not permitted to carry within it.

Rabbi Yose says: even if its length is twice its breadth it is permitted to carry within it.

Rabbi Ilai said: I heard from Rabbi Eliezer, even if it is as large as a bet kor.

I also heard from him that if one of the residents of a courtyard forgot to join in the eruv, his house is forbidden to him for taking in or taking out any object but it is permitted to them.

I also heard from him that people may fulfill their duty at Pesach by eating hart’s tongue (scolopendrium according to Albeck). I went round among all his disciples seeking a havruta but I did not find.

See that it is the Lord who, having given you the sabbath, therefore gives you two days’ food on the sixth day. Let everyone remain in place: let no one leave the vicinity on the seventh day.”

אל יצא איש ממקמו LET NO MAN GO OUT OF HIS PLACE — These are the 2,000 cubits of the Sabbath limit (Mekhilta d'Rabbi Yishmael 16:29); but this is not expressly mentioned here, because the command relating to the Sabbath limits is only an institution of the Sopherim. The text itself was really spoken about those who gathered the Manna

They may make an ‘eruv and a shittuf with anything except water and salt.

And anything may be purchased with maaser sheni money except water and salt.

Someone who vowed to abstain from food is allowed water and salt.

An eruv may be prepared for a nazir with wine and for an Israelite with terumah, but Symmachus says: with unconsecrated produce.

For a priest in a field with a ploughed-over grave. Rabbi Judah says: even in a cemetery, because he can go outside and eat.

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 with hallah and terumah.

But not 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.

If someone sends his eruv in the hands of a deaf-mute, imbecile or a minor, or with one who does not agree with the eruv, it is not an eruv. If, however, he instructed another person to receive it from him, it is an eruv.

If he put it in a tree above ten handbreadths, his eruv is not an eruv; below ten handbreadths, his eruv is an eruv.

If he put it in a cistern, even a hundred cubits deep, his eruv is an eruv.

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, it is an eruv.

If it he put it in a chest and the key was lost, it is an eruv.

Rabbi Eliezer says: if he does not know that the key is in its place, it is not an eruv.

What is meant by an eruv? That all the individuals will combine [or mix] together in one food that is put in place before the commencement of the Sabbath.

If it rolled beyond the boundary, or a heap of stones fell on it, or it was burnt, or it was terumah and became impure while it was still day, it is not an eruv.

After it became dark it is an eruv.

If it is doubtful, 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 said that Avtulmos testified on the authority of five elders that a doubtful eruv is valid.

A person may make a condition concerning his eruv and say, “If foreigners came from the east, let my eruv be that of the west; 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.”

“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.

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 then agree with me that they are two distinct holinesses!

Rabbi Judah says: on Rosh Hashanah, someone afraid that [Elul] might be intercalated, may prepare two eruvin and make this declaration:

“My eruv for the first day is to the east and for the second day is to the west”;

“the one for the first day is to the west and the for the second day is 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.”

And the sages did not agree with him.

Rabbi Judah said as welll: a man may make a condition about a basket on the first festival day and may then eat it on the second day, And similarly, if an egg was laid on the first day it may be eaten on the second.

And the sages did not agree with him.

Rabbi Dosa ben Harkinas says: the person who goes in front of the ark on 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: "Whether it be today or yesterday.”

And the sages did not agree with him.

Someone whom Gentiles, or an evil spirit, have taken out has no more than four cubits.

If they brought him back, it is as if he had never gone out.

If they took him to another town, or if they put him in a cattle-pen or a stable' Rabban Gamaliel and Rabbi Elazar ben Azariah say he may move throughout the entire area but Rabbi Joshua and Rabbi Akiva say: he has only four cubits.

It once happened that they were coming from Brindisi and their ship sailed out to sea. Rabban Gamaliel and Rabbi Elazar ben Azariah walked about throughout its area, but Rabbi Joshua and Rabbi Akiba did not move beyond four cubits because they wanted to be stringent upon themselves.

Evil spirit. Any damage which a person suffers that doesn't result from another person, for whatever reason, is called an evil spirit.

They wanted to be stringent. Furthermore, they made the Sabbath in the empty space with partitions while it was still daylight, but they wanted to be stringent.

Once they did not enter the harbor until dark. They asked Rabban Gamaliel, “Can we disembark?” He said to them, “You are permitted, for I was already observing and we were already within the Shabbat limit before dark.”

I was already observing. Via the tube of a perforated reed that was designed for the measurement of viewing two thousand cubits.

Someone who went beyond the Shabbat limit with permission and was then told that the act had already been performed, has two thousand cubits in any direction.

If he was within the Shabbat limit, it is as if he had not gone out, for all who go out to save life may return to their original place.

One upon a time, more than forty pairs were passing and Rabbi Akiva detained them in Lod. Rabban Gamliel sent to him: If you detain the many you will cause them to fail to come in the future.

Someone who sat down on the road and then got up and saw that he was near a town may not enter it, since it had not been his intention to do so, by the words of Rabbi Meir.

Rabbi Judah says: he may enter it. Rabbi Judah said, once upon a time Rabbi Tarfon entered a town, even though this was not his intention.

GEMARA: It was taught that Rabbi Yehuda said: It once happened that Rabbi Tarfon was walking along the way and night fell upon him, and he spent the night outside the town. In the morning, cowherds found him and said to him: Master, the town is before you; enter. He entered and sat in the study hall and taught the entire day.

Someone who slept on the road and was unaware that dark had come may move two thousand cubits in any direction, by the words of Rabbi Yohanan ben Nuri.

But the sages say: he has only four cubits within which to move.

Rabbi Eliezer says, and he is in their middle.

Rabbi Judah says: he may move in any direction he desires. And Rabbi Judah agrees that once he has chosen his direction he may not go back on it.

Two people, some of whose cubits enter into the cubits of the other, may bring and eat in the middle, provided that one does not carry out anything from his space into the other's.

If there were three, and the middle one was swallowed up between them, he may eat with them and they may with him, but the two outer ones are forbidden to one another.

Rabbi Shimon said: To what is this similar? To three courtyards that open one into the other and also into a public domain: If the two outer ones made an eruv with the middle one, the middle one is permitted with them and they are permitted with it, but the two outer ones are forbidden to one another.

Someone who was on a journey when it became dark, and recognized a tree or a fence and said, “Let my Shabbat place be under it”, has said nothing.

If he said, “Let my Shabbat place be at its root”, he may walk from the place where he stands to its root a distance of two thousand cubits, and from its root to his house another two thousand cubits.

Thus he can walk four thousand cubits after dark.

If he does not recognize anything, or if he is not familiar with the halakhah, and said, “Let my present position be my Shabbat place”, his position gains him a right of movement of two thousand cubits in any direction.

In a circle, according to Rabbi Hanina ben Antigonus. But the sages say: the distances are square, in the shape of a square tablet, so that he may gain the area of the corners.

You shall measure off two thousand cubits outside the town on the east side, two thousand on the south side, two thousand on the west side, and two thousand on the north side, with the town in the center. That shall be the pasture for their towns.

This is what they said: “a poor man makes his eruv with his feet.”

Rabbi Meir said: we can apply this law to a poor man only.

Rabbi Judah says: it's the same for rich and for poor; they only said that an eruv is prepared with bread in order to make it easier for the rich man, so that he does not have to go out and make the eruv with his feet.

If someone went out to a town which was being connected by an eruv, and was returned home by a friend, he himself is allowed to go to the other town but all the other townspeople are forbidden, according to Rabbi Judah.

Rabbi Meir says, whoever is able to prepare an eruv and does not is like one who is both a donkey-driver and a camel-driver.

If someone went out beyond his Shabbat limit, even by one cubit, they may not re-enter.

Rabbi Eliezer says, two cubits, he may re-enter, three cubits, he may not re-enter.

One who was overtaken by dark when only one cubit outside the Shabbat limit may not enter.

Rabbi Shimon says, even if he was fifteen cubits away he may enter, since the surveyors do not measure exactly, on account of those who err.

Rabbi Eliezer reasons that a person's space has four cubits and the person is in the middle of them. When he is outside the boundary by two cubits, his space touches the boundary and can therefore enter . . . the halakha does not go like Rabbi Eliezer or Rabbi Shimon.

Whenever there is a residence that is outside a city, but 70 ⅔ - i.e., the length of one of the sides of a 5000 square cubits in area - or less from the city, it is considered to be part of the city and joined to it.

When two thousand cubits are measured in all directions from the city, they measure from that residence.

If one house is within seventy cubits of a city, another house is within seventy cubits of the first, and a third within seventy cubits of the second [and so on], they are all considered to be one city, although the chain extends for a distance of several days walk and when they measured, they measure from the last house, provided this house is a dwelling four cubits by four cubits or more.

How do they make extensions for cities [for the purpose of defining the Shabbat limit]?If one house recedes and another projects, Or if one turret [of the wall] recedes and another projects, If there were ruins ten handbreadths high, or bridges, or sepulchral monuments that contained dwelling places, they extend the boundary of the town is to include them.

And they make it like a square tablet in order that the use of the corners might be gained.

They only measure with a rope fifty cubits long, neither less nor more. And one should measure only on a level with his heart.

If he was measuring and he reached a valley or a wall he absorbs it [measures straight over it] and resumes his measuring.

If he reached a hill he absorbs it and resumes his measuring, provided he does not go beyond the Shabbat limit.

If he is unable to absorb it, Rabbi Dostai bar Rabbi Yannai said about this in the name of Rabbi Meir: “I have heard that they pierce the hills.”

They only measure with an expert.

If he expanded it at one point and shrunk it at another, they observe the place where he expanded it.

If one expanded it and another shrunk it, they observe the expanded.

Even a slave, even a maidservant are believed when they say, “Thus far is the Shabbat limit”, since the sages did not enact the law in order to be strict but in order to be lenient.

If a town that belonged to an individual was converted into one belonging to the many, they may make an eruv for the entire town.

If a town belonged to the many and was converted into one belonging to an individual, they may not make an eruv for the entire town unless they excluded from it a section the size of the town of Hadashah in Judea, which contains fifty residents, according to Rabbi Judah.

Rabbi Shimon says: three courtyards each of which contains two houses.

This was the portion of the tribe of the Judites by their clans . . . . .

. . . . . Zenan, and Hadashah, and Migdal-gad,

If someone was in the east and said to his son, “Prepare me an eruv in the west”, or in the west and said to his son, “Prepare me an eruv in the east”, if the distance between him and his house was two thousand cubits and that between him and to his eruv more, he is permitted to go to his house but forbidden to go to his eruv.

If the distance to his eruv was two thousand cubits and to his house more, he is forbidden to go to his house but permitted to go to his eruv.

Someone who puts his eruv within the extension of a town, he has done nothing. If he put it even one cubit only beyond the limit he loses what he gains.

The people of a large town may walk through the whole of a small town, and the people of a small town may walk through the whole of a large town [Kaufmann MS].

How is this so? If a man was in a large town and deposited his eruv in a small town or if he stayed in a small town and deposited his eruv in a large town, he may walk through all the town and two thousand cubits beyond it.

Rabbi Akiva says: he only has the place of his eruv and another two thousand cubits.

Rabbi Akiva said to them: Do you not agree with me that one who puts his eruv in a cave may walk no further than two thousand cubits from the place of his eruv?

They replied: when is this true? Only where are no residents, but if there are residents in it, one may walk through the whole of it and two thousand cubits beyond it.

Thus the law is more lenient within it than on top of it.

And to the measurer, of whom they spoke, they give him a distance of two thousand cubits even if the end of his measure terminates within a cave.

What is meant by an eruv? That they will mix together with one food before the Sabbath.

How is an eruv for a courtyard established? We collect a complete loaf of bread from every house and place them all in a single container in one of the houses of the courtyard, even a granary, a barn, or a storehouse . . .
When the eruv is gathered together, one recites the blessing: "Blessed be You, God, our Lord, King of the Universe, who has sanctified us with His commandments and commanded us concerning the mitzvah of the eruv."

And one says, "With this eruv, all the inhabitants of this courtyard will be permitted to bring objects in and out from one house to another."

The house in which the eruv is placed need not give a loaf of bread. If they normally placed it somewhere, they should not change because of "the ways of peace".

How is a shituf established for an alley? We collect food like the size of a dried fig from each and every person - or less than a dried fig, if many people are involved. The entire amount is placed in a single container in one of the courtyards in the lane, or in one of the homes. . . . and say, "With this shituf, it will be permitted for all the inhabitants of this lane to bring objects in and out - from the lane to the courtyard and from the courtyard to the lane - on the Sabbath."

If someone lives in a courtyard with a non-Jew or with one who does not acknowledge the eruv, that persons prevents [oser] him, according to the words of Rabbi Meir.

Rabbi Eliezer ben Yaakov says: someone can never prevent another unless two Jews prevent each other.

Someone can never prevent another unless two Jews . . . Both according to the first Tanna and according to Rabbi Eliezer ben Yaakov – the residence of an idolater is not called a residence, and by law, it should not prohibit, but the Rabbis decreed this in order that a Jew should not live with an idolater so that he should not learn from his actions.

Rabban Gamaliel said: A Sadducee once lived with us in the same alley in Jerusalem and father told us: “Hurry and bring all the vessels out into the alley before he brings out his and thereby prevents you”.

Rabbi Judah gave different language: “Hurry up and perform all of your needs in the alley before he brings out his and thereby prevents you”.

If one of the people of a courtyard forgot to join in the eruv, his house is forbidden both to him and to them for the taking in or the taking out, but their houses are permitted both to him and to them.

If they gave their part to him, he is permitted but they are forbidden.

If there were two, they restrict each other, because one may give his part and also acquire a part but two may give their parts but may not acquire a part.

From what time must they give away their share? Bet Shammai says while it is still day and Bet Hillel says after dusk.

Somone who gave away his share and then carried, whether by accident or on purpose, restricts [the others from carrying], in the words of Rabbi Meir.

Rabbi Judah says if on purpose he restricts but if by accident he does not.

Rabbi Meir fined the accidental carrier in order to discourage people from doing it on purpose and the halakha is like Rabbi Judah.

If a householder was in partnership with his neighbors, with this one in wine and with the other in wine, they need not prepare an eruv.

With this one in wine and with the other in oil, they must make an eruv.

Rabbi Shimon says: neither in the one case nor in the other need they make an eruv.

Five groups who spent Shabbat in one dining-hall [traklin]: Bet Shammai says, an eruv for each and every group and Bet Hillel says, one eruv for them all.

They agree that, where some of them occupy rooms or upper chambers, they must make an eruv for each and every group.

Traklin – a large and wide house, the seat of kings. They divided it into five and all of them has an doorway from the traklin to the courtyard and they need to make an eruv with the other members of the courtyard.

Brothers who are partners and eat at their father’s table but sleep in their own houses must each have an eruv.

Hence, if one of them forgot and did not make the eruv, he annulled his rights.

When does this apply? When they bring their eruv into another place. But, if the eruv is deposited with them, or if there are no other tenants with them in the courtyard, they need not prepare any eruv.

If five courtyards opened into each other and into an alley, and they made an eruv for the courtyards but did not share in a partnership [shittuf] for the alley, they are permitted the courtyards but forbidden the alley.

If they made a partnership for the alley they are permitted the use of both.

If they made an eruv for the courtyards and they made a shittuf for the alley, and one of the tenants of a courtyard forgot to contribute to the eruv, they are permitted the use of both.

If one of the residents of the alley forgot to share in the shittuf, they are permitted the use of the courtyards but forbidden that of the alley, since an alley is to its courtyards like the courtyard is to its houses.

Two courtyards, one inside the other. If the inner one prepared an eruv but the outer one did not, the inner one is permitted but the outer one is forbidden.

The outer one but not the inner one, both are forbidden.

If both prepared an eruv for themselves, each is permitted on its own.

Rabbi Akiva forbids the outer one because the right of way across it prohibits it. The sages say that the right of way does not prohibit it.

If someone from the outer courtyard forgot to participate in the eruv, the inner courtyard is permitted but the outer one is forbidden.

If someone from the the inner courtyard did not participate in the eruv, both courtyards are forbidden.

If they put their eruv in the same place and one person, whether from the inner courtyard or from the outer courtyard, forgot to contribute to the eruv, both courtyards are forbidden.

If the courtyards belonged to individuals, they need not prepare any eruv.

If a window between two courtyards was four handbreadths by four handbreadths, and was within ten handbreadths, they prepare two eruvin or, if they want, they prepare one.

Less than four handbreadths by four handbreadths, or higher than ten handbreadths, they prepare two eruvin but not one.

If a wall between two courtyards was ten handbreadths high and four handbreadths thick, two eruvin must be prepared, not one.

If there were fruit on top of it, those on this side may climb up and eat and those on the other side may climb up and eat, provided they do not bring them down.

If the wall was breached a breach of ten cubits, the residents prepare two eruvin or, if they prefer, they prepare one eruv, because it is like a doorway.

If the breach was bigger, they make one eruv, not two.

If a ditch between two courtyards was ten handbreadths deep and four handbreadths wide, they make two eruvin and not one, even if it was full of stubble or straw.

If it was full of earth or gravel, they make one eruv, not two.

If he put a board four handbreadths wide over it, or where two balconies are opposite one another, the residents may prepare two eruvin or, if they wish, only one.

Less than that, they make two eruvin and not one.

If a heap of straw between two courtyards yards was ten handbreadths high, they make two eruvin and not one.

These feed from this side and these feed from the other side. If the height of the straw heap was reduced to below ten handbreadths, they make one eruv, not two.

How does someone make a partnership in an alley? They place a jar and declare, “Behold, this belongs to all the residents of the alley”, and confer possession through their adult son or daughter, or Hebrew servant or maidservant or spouse.

But they may not confer possession through an under-age son or daughter or through a non-Jewish slave, because their hand is like his hand.

And confer possession. He says to them: “Accept this jar and take possession of it in the name of all the members of the alleyway.”

And the person who takes possession lifts up the eruv in his hand a handbreadth from the ground, for if he placed it in his domain, there would be no taking of possession.

It's explained that when we talk about conferring possession, this refers to the case when the object being shared comes from one person. In that case he needs to appoint a second person to take on their shares and stand in their place.

But if everybody put their portion in then there is no need to confer possession.

If the food reduced, he must add to it and confer possession and need not inform them.

If the number of residents has increased, he must add food and confer possession and he must inform them.

What quantity of food is necessary to establish a shituf? A measure equal to the size of a dried fig for every inhabitant of the lane or of the city, provided there are eighteen or less.

If, however, there are more, the minimum measure is food for two meals - i.e., an amount equivalent to eighteen dried figs, which is equivalent to the measure of six medium-size eggs. Even if thousands and myriads of people participate, two meals for them all.

What quantity is required?When the residents are many there should be food sufficient for two meals for all of them.

When they are few there should be food of the size of a dried fig for each one.

Rabbi Yose said: When does this apply? At the beginning of the eruv but in the case of the remnants of an eruv any quantity of food is sufficient.

They only said that one should make an eruv for courtyards so that the children should not forget.

This is the principle that he remembered, that the command to make an eruv in the courtyard was only given so the children should not forget.

In truth, because the youth and the children don't know what is transacted between the residents of the alley in the partnership and the courtyard-eruv is required even though they are already partners in the alley so that the children of the alley do not forget the command of eruv.

And the halakha does not go according to Rabbi Yose

One may make an eruv or a partnership with any kinds of food except for water or salt, according to Rabbi Eliezer.

Rabbi Joshua says: a loaf of bread is a valid eruv.

Even a baking of one se’ah [, 6 quarts, 144 eggs], if it is sliced, may not be used for eruv while a loaf of the value of an issar, provided it is whole, may be used for eruv.

A man may give a ma’ah to a shopkeeper or a baker in order to acquire a share in the eruv, according to Rabbi Eliezer. The sages say: his money acquires no share for him.

They agree that in the case of all other men his money may acquire, since they do not prepare an eruv except with one’s consent.

Rabbi Judah says: To what does this apply? To Shabbat border eruvin, but in the case of courtyard eruvin they prepare an eruv with his consent and without his consent, since one may confer a benefit on a person in his absence but not an obligation.

How does someone make a partnership in an eruv tehumim? They place a jar and declare, “Behold, this belongs to all the residents of my city, for anyone who may desire to go to a house of mourning or to a house of feasting”.

Anyone who accepted it while it was still day is permitted; after dusk is forbidden, since one does not make an eruv after dusk.

What quantity of food is necessary? Food for two meals for each person.

For weekdays and not for Shabbat, the words of Rabbi Meir. Rabbi Judah says: for Shabbat and not for weekdays. Both intended leniency.

Rabbi Yohanan ben Beroka says: not less than a loaf that is purchased for a pondium when the price of wheat is four se’ah for a sela [works out at 6 eggs,see calculations below].

Rabbi Shimon says: two thirds of a loaf, when three are made from a kav [works out at 5 ⅓ eggs, see below].

Half of this loaf is the size prescribed for a leprous house, and half of its half is the size that disqualifies one’s body.

If the people of a courtyard and of its gallery forgot and did not make an eruv, anything thigher than ten handbreadths belongs to the gallery, and anything lower belongs to the courtyard.

The rim around a cistern, or a rock belong to the gallery if they are ten handbreadths high and, if lower, they belong to the courtyard.

To what does this apply? To one that is adjacent, but one that is distanced from it, even if ten handbreadths high, belongs to the courtyard. And what is adjacent? One that is not further than four handbreadths.

If someone put his eruv in a gate-house, a portico or a gallery it is not an eruv and someone who dwells there does not prohibit him [from carrying if he does not participate].

If in a straw-shed, a cattle-shed, a wood-shed or a storehouse it is an eruv and someone who dwells there does prohibit him [from carrying if he does not participate].

Rabbi Judah says: if the householder has there any ownership the resident does not prohibit.

Someone who leaves his house and goes to spend Shabbat in another town, whether he was a non-Jew or an Israelite, prohibits [the residents from carrying because he does not participate], according to Rabbi Meir.

Rabbi Judah says: he does not prohibit.

Rabbi Yose says: a Gentile prohibits but an Israelite does not prohibit because it is not usual for an Israelite to return on Shabbat.

Rabbi Shimon says: even if he left his house and went to spend Shabbat with his daughter in the same town he does not prohibit, since he turned his attention away.

A well between two courtyards - they do not fill up from it on Shabbat, unless they made for it a partition ten handbreadths high, whether below [or above, in some versions] or from its rim.

Rabban Shimon ben Gamaliel says: Bet Shammai say below and Bet Hillel say above.

Rabbi Judah said: the partition should not be larger than the wall between them.

A water channel that passes through a courtyard - they do not draw water from there on Shabbat unless they made for it a partition ten handbreadths high at its entrance and exit.

Rabbi Judah says: the wall above it may be regarded as a partition.

Rabbi Judah said: it happened with the water-channel of Avel that they would draw water was from it on Shabbat on the authority of the elders. They said to him: because it was not of the necessary size.

A balcony that was situated above the water - they do not draw water from there on Shabbat, unless they made for it a partition ten handbreadths high either above or below.

So also two balconies, one on top of the other. If they made for the upper one but not for the lower one, they are both prohibited until they make an eruv.

A courtyard which is less than four cubits: they may not pour out water in it on Shabbat unless they made a trough holding two se’ah from its drainage point downwards, regardless of whether it was outside or inside, except that if it was outside it is necessary to cover it and inside it is not necessary to cover it.

Rabbi Eliezer ben Yaakov says: a sewage drain which is covered over four cubits in the public domain, it is permitted to pour water into it on Shabbat.

And the Sages say: even where a roof or a courtyard was a hundred cubits long, he may not pour water over the mouth of the drain, but he may pour upon the roof, and the water will flow into the drain. The courtyard and the portico combined to make up the four cubits.

So too in the case of two dual-storied buildings, one opposite the other: if some of the tenants made a trough and others did not, those who made the trough are permitted to pour down their water, but those who did not make any trough are forbidden.

All the roofs of a town are a single domain, provided no roof is ten handbreadths higher or lower, according to Rabbi Meir.

The Sages say: each one is its own domain.

Rabbi Shimon says: roofs, courtyards and karpafs are all one domain with regard to objects that were within them when Shabbat began, but not with regard to objects that were in the house when Shabbat began.

It was taught in accordance with Rav Yehuda’s. Rabbi Yehuda HaNasi said: When we were studying Torah with Rabbi Shimon in Tekoa, we would carry oil for and a towel from roof to roof, and from roof to courtyard, and from courtyard to courtyard, and from courtyard to enclosure, and from enclosure to enclosure, until we reached the spring in which we would bathe.

But not with regard to objects that were in the house when Shabbat began – and he brought them out to the courtyard through the members of the courtyard making an eruv, it is prohibited to remove them from this courtyard to another courtyard if they didn’t make an eruv for the two courtyards together.

And the halakha is according to Rabbi Shimon.

A large roof close to a small one: the large one is permitted but that of the small one is forbidden.

A large courtyard which broke into a small one - the large one is permitted and the smaller one is forbidden, because the gap is like a doorway to the large one.

A courtyard which broke into the public domain - someone who carries from it into a private domain or from a private domain into it is liable, according to of Rabbi Eliezer. The sages say: from it into the public domain or from the public domain into it he is exempt, because it is like a karmelit.

Exempt. But also forbidden, for it is not the public thoroughfare, but rather a karmelit. And the halakha is according to the Sages.

A courtyard which broke into the public domain from two directions and so also a house [whose walls] were breached from two directions, or an alley from which the cross-beam or side-post was removed - they are permitted for that Shabbat but prohibited for the future, according to Rabbi Judah.

Rabbi Yose says: if they are permitted on that Shabbat they are also permitted for the future and if they are prohibited in the future, they are also prohibited for that Shabbat.

The halakha is like Rabbi Yose. . . . . It is forbidden because of clearing away the partition, not because of the removal of the eruv.

Someone who builds an upper room on the top of two houses, and so too with open bridges, may carry underneath them on Shabbat, the according to Rabbi Judah, but the sages prohibit.

Similarly, Rabbi Judah said that an eruv may be prepared for an alley that is a open but the sages prohibit.

On the top of two houses – and they are on two sides of the public thoroughfare, we carry underneath the upper room, for the mouth of the ceiling from each side descends and closes them off.

Someone who finds tefillin should bring them in one pair at a time.

Rabban Gamaliel says: two at a time.

To what does this apply? To old ones. But in the case of new ones he is exempt.

If he found them arranged in a set or in bundles he should wait for dark by them and bring them in. In a time of danger, he should cover them and walk away.

Rabbi Shimon says: he should pass them to his friend, and his friend to his friend, until they reach the outermost courtyard. Similarly for his child: he passes him to his friend, and his friend to his friend, even if there are a hundred.

Rabbi Judah says: someone may pass a jar to his friend, and his friend to his friend, even beyond the Shabbat limit. They said to him: this must not go further than the feet of its owner.

If someone was reading a scroll on a threshold and the scroll rolled out of his hand, he may roll it back to himself.

If he was reading on the top of a roof and the scroll rolled out of his hand, he may roll it back to himself as long as it has not reached to within ten handbreadths from the ground. Once it reaches ten handbreadths he must turn it over onto its writing.

Rabbi Judah says: even if it was no more than a thread's thickness off the ground he may roll it back to himself.

Rabbi Shimon says: even if it touched the actual ground he may roll it back to himself, since no prohibition that is due to “Shabbat rest” stands before the Holy Writings.

If there was a ledge in front of a window it is permitted to put objects on it or to remove objects from it on Shabbat.

A man may stand in a private domain and move objects in a public domain or he may stand in a public domain and move objects in a private domain, provided he does not take them beyond four cubits.

A man may not stand in a private domain and urinate in a public domain or in a public domain and urinate in a private domain, and similarly he may not spit.

Rabbi Judah says: once a person’s spit is detached in his mouth, he must not walk four cubits before he spits out.

A man may not stand in a private domain and drink in the public domain or stand in a public domain and drink in a private domain unless he puts his head and the greater part of his body into the domain in which he drinks.

And similarly with a winepress.

A man may collect water [falling] from a gutter at a level below ten handbreadths. And from a water-spout he may drink in any manner.

Drink in the public domain. These words refer to utensils that require his attention, for we make the decree as perhaps a person will carry them, but with utensils that don’t require his attention it is permissible, even if he didn’t bring in his head and the majority of his body into the public domain.

If a cistern in a public domain had an embankment ten handbreadths high, one may fill up from it on Shabbat through a window above it.

If a garbage heap in a public domain was ten handbreadths high, it is permitted to pour water on it on Shabbat from a window above it.

A tree that overshadows the ground: if its branches are not more than three handbreadths off the ground it is permitted to carry underneath it.

If its roots are three handbreadths high above the ground, one may not sit on them.

One may not close an opening with the door in the “muktzeh"or with thorns in the hole in the wall or with reed mats unless they are high off the ground.

A person may not stand in a private domain and open a door in the public domain, or in the public domain and open a door in a private domain, unless he has made a partition ten handbreadths high, according to Rabbi Meir.

They said to him: it happened at the fatteners’ market in Jerusalem that they would lock their shops and leave the key in a window above a shop door. Rabbi Yose says: it was the wool-dealers’ market.

A bolt which has a knob at one end: Rabbi Eliezer forbids it and Rabbi Yose permits it.

Rabbi Eliezer said, it happened in a synagogue in Tiberias that they used to permit it, until Rabban Gamaliel and the elders came and forbade them.

Rabbi Yose said: they treated it as forbidden, Rabban Gamaliel and the elders came and permitted them.

A bolt that drags along the ground can be used to lock in the Temple but not in the country, and one that rests on the ground is forbidden both here and there.

Rabbi Judah says: one that rests on the ground is permitted in the Temple and one that drags on the ground is permitted in the country.

One replaces the lower hinge in the Temple but not in the country, and the upper one is forbidden in both.

Rabbi Judah says: the upper one may be re-inserted in the Temple and the lower one in the country.

One replaces a bandage in the Temple but not in the country. If for the first time, it is prohibited in both.

One may tie a harp string may be tied up in the Temple but not in the country. If for the first time, it is prohibited in both.

One may cut off a wart in the Temple but not in the country. If with an instrument, it is prohibited in both.

A priest who was wounded in his finger wraps some reed-grass round it in the Temple but not in the country. If he intended to draw out blood it is prohibited in both.

They scatter salt on the altar’s ramp so that the priests shall not slip and they draw water by means of a wheel on Shabbat from the Pilgrims' Well and from the Great Well, and on a festival from the Hakar Well.

If a creeping thing was found in the Temple, a priest should carry it out in his girdle in order not to keep the impurity there, according to Rabbi Yohanan ben Beroka.

Rabbi Judah says, with wooden tongs in order that uncleanness shall not increase.

From where must it be removed? From the sanctuary, from the hall, and from between the hall and the altar, according to Rabbi Shimon ben Nanas.

Rabbi Akiva says one removes it from any place where karet is incurred for entering intentionally and a sin-offering for entering in error and in other places they cover it with a large pot.

Rabbi Shimon says: wherever the sages have permitted you anything, they have only given you what is really yours, since they have only permitted you that which is forbidden as shevut.

We will return to you, Tractate Eruvin, and you will return to us;

Our mind is on you, Tractate Eruvin, and your mind is on us;

We will not forget you, Tractate Eruvin, and you will not forget us – not in this world and not in the next world.