Eruvin 60 – Arguing with Himself

It is not unusual to see the rabbis of the Talmud arguing with each other. It sharpens the wit and makes certain that logic is sound. But this page tells the story of Abaye who argues with himself!

Some of the men of Kekunai once came to R. Joseph and said to him, ‘Send with us a man who might prepare an ‘erub for our town’. ‘Go’, he said to Abaye, ‘and prepare the ‘erub for them but see that there is no outcry against it at the schoolhouse’.

Rabbi Joseph knows this will be a complicated case. The town was once owned by a single person and now is owned by many. They rabbis taught that in such a case there has to be an excluded area. But those who live in that area might not like it! So, he continues to reason:

Proceeding thither he observed that certain houses opened on to the river (with no entrance on land). ‘These’, he said: ‘might serve as the excluded section of the town’. 

Changing his mind he said: ‘We learned: NO SINGLE ‘ERUB MAY BE PROVIDED FOR ALL THE TOWN, from which it follows that if it were desired, they could all join in one ‘erub’. I would, however, provide for then, windows, so that if desired they could be joined in the general ‘erub" of the town through those windows’.

Then he said: ‘This is not necessary, since Rabbah b. Abbuha in fact provided separate erubs for each row of alleys throughout all Mahuza on account of the cattle ditches that intervened between the rows, where each row served as the statutory excluded section for the other though these could not join one another in a common ‘erub even if they had wished to do so’.

 Then again he said: ‘The two cases are really’ unlike, since there one could if desired prepare the ‘erub by way of roofs while these could not possibly join in one general ‘erub: consequently let us provide for them windows’.

Finally, however, he said: ‘Windows are not necessary either, for Mar b. Pupidetha of Pumbeditha had a store of straw which he set aside for Pumbeditha as the statutory section that was to be excluded’.

‘It is on account of this [group of houses]’. Abaye remarked: ‘that the Master warned me: See that there is no outcry against it at the schoolhouse’.

On another subject Abaye and Rabbi Joseph clash again:

Said Abaye to R. Joseph: ‘Is that ruling of R. Isaac a tradition or a logical deduction?’ — ‘ What’, the other retorted: ‘does this matter to us?’ — ‘Is then’, the first replied. ‘the study of Gemara to be a mere sing-song?’

The sources and reasoning matter. The law is not just ruling handed down, it is deduced! Arguing, even with yourself, is the tradition. 

Eruvin 59 – Relaxing Restrictions

As we saw on the previous page, when surveyors make two varying definitions of the Sabbath travel limit, the larger one is used. The Mishnah explains the reasoning:

SINCE THE SAGES DID NOT ENACT THE LAW IN ORDER TO ADD RESTRICTIONS BUT IN ORDER TO RELAX THEM.

However, there is a counter text – a beritah – a text from the Mishnaic era which did not make it into the final text. None-the-less, it carries weight:

But was it not taught: “The Sages did not enact the law in order to relax restrictions but in order to impose them?”

Well, that’s not easy to reconcile! Oh, don’t give up so easily:

Rabina replied. The meaning is: Not to relax restrictions in connection with Pentateuchal laws but to add restrictions to them; the laws of the Sabbath limits, however, are only Rabbinical.

Fascinating distinction – Torah laws are to be maintained strictly, Rabbinic laws are subject to more “liberal” interpretation.

This is similar to a discussion in the Mishanah found on Nidah 58b. But here it is Torah law interpreted rabbinicly. The discussion is of a woman who finds a bloodstain but there is doubt as to whether it is menstrual blood or not. If menstrual, she would be “unclean” which carries several restrictions. How do we deal with the doubt? Assume the more restrictive to be safe, or the less restrictive to give her more flexibility?

MISHNAH. [A WOMAN] MAY ATTRIBUTE [A BLOODSTAIN] TO ANY [EXTERNAL] CAUSE TO WHICH SHE CAN POSSIBLY ATTRIBUTE IT. IF [FOR INSTANCE] SHE HAD SLAIN A DOMESTIC BEAST, A WILD ANIMAL OR A BIRD, IF SHE WAS HANDLING BLOODSTAINS OR SAT BESIDE THOSE WHO HANDLED THEM. OR IF SHE KILLED A LOUSE. SHE MAY ATTRIBUTE THE BLOODSTAIN TO IT. . .

A WOMAN ONCE CAME TO R. AKIBA AND SAID TO HIM: I HAVE OBSERVED A BLOODSTAIN’. ‘HAD YOU PERHAPS’, HE SAID TO HER. ‘A WOUND?’ YES’. SHE REPLIED, ‘BUT IT HAS HEALED’. IS IT POSSIBLE HE AGAIN ASKED HER, THAT IT COULD OPEN AGAIN AND BLEED?’ ‘YES’, SHE REPLIED; AND R. AKIBA DECLARED HER CLEAN. 

OBSERVING THAT HIS DISCIPLES LOOKED AT EACH OTHER IN ASTONISHMENT. HE SAID TO THEM, ‘ WHY DO YOU FIND THIS DIFFICULT, SEEING THAT THE SAGES DID NOT LAY DOWN THE RULE IN ORDER TO IMPOSE RESTRICTIONS BUT RATHER TO RELAX THEM, FOR IT IS SAID IN SCRIPTURE, AND IF A WOMAN HAVE AN ISSUE, AND HER ISSUE IN HER FLESH BE BLOOD.(Lev. 15:19) ONLY “BLOOD” BUT NOT A “BLOODSTAIN.”

Eruvin 58 – Surveyor

Details about the methods for measuring the 2000 cubit Shabbat limit are given in the Mishnah.

MISHNAH. SABBATH LIMITS MAY BE MEASURED ONLY WITH A ROPE OF THE LENGTH OF FIFTY CUBITS NEITHER LESS NOR MORE;

The rabbis discuss what precisely this rope is. And why it can only be 50 cubits long.

AND A MAN MAY MEASURE ONLY WHILE HOLDING THE END OF THE ROPE ON A LEVEL WITH HIS HEART.

So it is long enough to be stretched between two people who hold it at the same level. There is some recognition that some ropes will be stretched slightly more than others, but the attempt is to be as precise as possible.

IF IN THE COURSE OF MEASURING THE SURVEYOR REACHED A GLEN OR A FALLEN WALL HE SPANS IT AND RESUMES HIS MEASURING; IF HE REACHED A HILL HE SPANS IT AND RESUMES HIS MEASURING; PROVIDED HE DOES NOT GO BEYOND THE SABBATH LIMIT. IF HE IS UNABLE TO SPAN IT — IN CONNECTION WITH THIS R. DOSTAI B. JANNAI STATED IN THE NAME OF R. MEIR, I HAVE HEARD THAT HILLS ARE TREATED AS THOUGH THEY WERE PIERCED’.

The rabbis give some detail on how this is accomplished:

it may be inferred that if he is unable to span it he proceeds to a position from where he is able to do so and, after spanning it, he makes the necessary observations [whereby he is enabled to locate the point on the far side] that is in a straight line with his original line of measuring and then he resumes [his measurements in a straight line] — Thus we have here learnt what the Rabbis have taught elsewhere: If in the course of measuring the measuring rope reached a glen, the surveyor may span it if he can do so with a rope of fifty cubits, but if not, he proceeds to a position from where he is able to span it and, having spanned it, he makes the necessary observations [whereby he is enabled to locate the point on the far sides that is in a straight line with his original line of measuring] and then he resumes his measuring.

If the glen was a crooked one it is pierced in an upward, as well as in a downward direction. If it reached a wall we do not say: ‘Let the wall be bored through’; its thickness rather is estimated and the measuring continues.

Yet, with all this attempt at precision, you can imagine that there would be some variation. You would be right. Multiple measurements might be made. What if they don’t agree?

IF THERE WAS A GREATER DISTANCE FOR ONE AND A LESSER DISTANCE FOR ANOTHER, THE GREATER DISTANCE IS OBSERVED.

FURTHERMORE, EVEN A BONDMAN AND EVEN A BONDWOMAN ARE BELIEVED WHEN THEY SAY, THUS FAR IS THE SABBATH LIMIT’, SINCE THE SAGES DID NOT ENACT THE LAW IN ORDER TO ADD RESTRICTIONS BUT IN ORDER TO RELAX THEM.

This is in keeping with the general principle “that you may live by them” (Lev. 18:5) – the law should be liberalized! Or at least not be onerous. 

Eruvin 57 - Buffer

Back on Eruvin pages 23 and 24 we saw discussion of a "karpaf" which was there understood as a shed or other structure too small to be called a dwelling, but which could count to extend a shabbat boundary because it was owned. Here we have the same term introduced to mean something similar but different:

MISHNAH. A KARPAF IS ALLOWED FOR EVERY TOWN; SO R. MEIR, BUT THE SAGES RULED: [THE LAW OF] KARPAF WAS INSTITUTED ONLY BETWEEN TWO TOWNS SO THAT BY ADDING TO EACH ONE A STRETCH OF LAND OF SEVENTY AND A FRACTION THE KARPAF COMBINES THE TWO TOWNS INTO ONE.

The "Karpaf", then, is a buffer zone created around a town which extends its boundaries. Measurement begins outside its 70-2/3rd cubit limit. This allows two close villages to be considered as one entity, allowing full freedom of movement between them on Shabbat.

An example is given of a two towns divided by the Tigres river:

Said R. Saf5ra to Raba: Behold the people of Ktesifon for whom we measure the Sabbath limits from the further side of Ardashir and the people of Ardashir for whom we measure the Sabbath limit from the further side of Ktesifon; does not the Tigris in fact cut between them a gap wider than a hundred and forty-one and a third cubits? — The other thereupon went out and showed him the flanks of a wall that projected seventy and two thirds cubits across the Tigris.

Even the river between does not prevent the two towns from being "one" so long as their gap is less than the combination of the Karpafs assigned to both.

Eruvin 56 – Astronomy and Astrology and the Circle in the Square

In determining the Sabbath limit on a town (2000 cubit maximum for travel), the shape of the town is important. And, it turns out, the orientation of the limit matters as well.

Our Rabbis taught: If a town is to be squared the sides of the square must be made to correspond to the four directions of the world.

That is, a circular town has a Shabbat limit drawn in a square. A square contains more area just by virtue of adding the corners. Later discussion shows that the square is drawn in such a way as to maximize the area given.

But the square is also to be aligned with the sides facing in the 4 cardinal directions:

Its northern side, [for instance,] must correspond to the North, and its southern side to the South

But how is this to be determined without benefit of a compass?

and your guiding marks are the Great Bear (aggalah – lit. “wagon”) in the North and  the Scorpion in the South.

That is, using the constellations to determine North and South. 

But there is a daytime option as well:

R. Jose said: If one does not know how to square a town so as to make it correspond with the directions of the world, one may square it in accordance with the circuit of the sun. How? — The direction in which on a long clay the sun rises and sets is the northern direction. The direction in which on a short day the sun rises and sets is the southern direction.

And if that doesn’t work, there’s always scripture:

At the vernal and autumnal equinoxes the sun rises in the middle point of the East and sets in the middle point of the West, as it is said in Scripture: It goeth goeth the south, and turneth about the north; (Eccl. 1:6) ‘It goeth along the south’ during the day ‘and turneth about the north’ during the night. The wind turneth, turneth about moveth (ibid.) refers to the eastern horizon and the western horizon along which the sun sometimes moves and sometimes turns about.

So goes the power of observational astronomy. But there is an astrological component as well. For the hours of the day were each supposed to be under the influence of a particular heavenly body (Mercury, the Moon, Saturn, Jupiter, Mars, the Sun and Venus – in that order). Their influence determined the character of the hour. For example:

Samuel further stated: The vernal equinox never begins under Jupiter but it breaks the trees, nor does the winter solstice begin under Jupiter but it dries up the seed. This, however, is the case only when the new moon occurred in the moon-hour or in the Jupiter-hour. 

Eruvin 55 - Not in Heave and a Surveyor's Geometry

An exposition of one of my favorite Torah texts:

For this commandment which I command you this day, is not hidden from you, nor is it far off. It is not in heaven, that you should say, Who shall go up for us to heaven, and bring it to us, that we may hear it, and do it? Nor is it beyond the sea, that you should say, Who shall go over the sea for us, and bring it to us, that we may hear it, and do it? But the word is very near to you, in your mouth, and in your heart, that you may do it. (Deut. 30:11-14)

How is it understood?

Raba expounded, ‘It is not in heaven’, it is not to be found with him who, because he possesses some knowledge of it, towers in his pride as high as the heavens, ‘[neither is it beyond the sea’] it is not found with him who, because of some knowledge of it, is as expansive in his self-esteem as the sea.R. Johanan expounded: ‘It is not in heaven’, it is not to be found among the arrogant;‘neither is it beyond the sea’, it is not to be found among merchants or dealers.

Humility in knowledge.

And speaking of knowledge, we get back to the Sabbath boundaries around a town. How is the imaginary 2000 cubit limit to be drawn? It is based on the shape of the town itself:

Our Rabbis taught: How are the sabbath boundaries of towns extended? 

[If a town is] long the sabbath limits are measured from its normal boundaries. 

If it is round corners are added to it. 

If it is square no corners are added to it. 

If it was wide on one side and narrow on the other it is regarded as if both its sides were equal. 

If one house projected like a turret, or if two houses projected like two turrets, they are to be treated as if a thread had been drawn beside them in a straight line, and the two thousand cubits are measured from that line outwards. 

If the town was shaped like a bow or like a gamma, it is to be regarded as if it had been full of houses and courtyards, and the two thousand cubits are measured from the imaginary boundaries outwards.

Eruvin 54 - Pedagogy and Enjoying Life

Beruriah's last word in this section involves rebuking a student who mumbles.

Rebuking him (or kicking him!) she exclaimed: ‘Is it not written: Ordered in all things, and sure: (2 Sam. 23:5) If (Torah) is ‘ordered’ in your two hundred and forty-eight limbs it will be ‘sure’, otherwise it will not be sure.’

That is, use all your body and might, including speech, in your study.

The page contains many pedagogic lessons, including the value of study as a healing for all ailments, and the value of repetition. As in this long example:

Our Rabbis learned: What was the procedure of the instruction in the oral law? Moses learned from the mouth of the Omnipotent. Then Aaron entered and Moses taught him his lesson. Aaron then moved aside and sat down on Moses’ left. Thereupon Aaron's sons entered and Moses taught them their lesson. His sons then moved aside, Eleazar taking his seat on Moses’ right and Ithamar on Aaron's left. R. Judah stated: Aaron was always on Moses right. Thereupon the elders entered and Moses taught them their lesson, and when the elders moved aside all the people entered and Moses taught them their lesson. 

It thus followed that Aaron heard the lesson four times, his sons heard it three times, the elders twice and all the people once. At this stage Moses departed and Aaron taught them his lesson. Then Aaron departed and his sons taught them their lesson. His sons then departed and the elders taught them their lesson. It thus followed that everybody heard the lesson four times. From here R. Eliezer inferred: It is a man's duty to teach his pupil [his lesson] four times.

In fact, R. Pereda is praised for teaching a particularly dull student the same lesson 400 times. And then, because he was distracted while teaching it, another 400 times! That's dedication.


But at the same time, one should not give up on the pleasures of life, for these too are gifts from G-d:

Rab said to R. Hamnuna, ‘My son, according to thy ability do good to thyself, for there is no enjoyment in she'ol nor will death be long in coming. And shouldst thou say: "I would leave a portion for my children" — who will tell thee in the grave?The children of man are like the grasses of the field, some blossom and some fade’. (see Eccl. 14)

Study hard, and enjoy life. Good advice for any student!