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עירובין ח׳:ה׳ - ח׳:ו׳

The Mishnah Yomi for Monday, October 19, 2020 is עירובין ח׳:ה׳ - ח׳:ו׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Eruvin Perek 8 Mishnah 5

עירובין פרק ח׳ משנה ה׳

5
One who leaves his house, which is located in a shared courtyard, and goes to spend Shabbat in a different town, whether he is a gentile or a Jew, he renders it prohibited for the other residents to use the courtyard as though he were still at home; this is the statement of Rabbi Meir. Rabbi Yehuda says: He does not render it prohibited for them, as he left behind him an empty residence. Rabbi Yosei says: A gentile renders it prohibited but a Jew does not render it prohibited, as it is not the manner of a Jew to come home on Shabbat. A Jew will not return home, therefore his empty residence does not render it prohibited. By contrast, a gentile might return over the course of Shabbat. Therefore, he is not considered to have fully uprooted himself from his house, and he renders it prohibited. Rabbi Shimon says: Even if the Jew left his house and went to spend Shabbat with his daughter who lived in the same town, he does not render it prohibited. Although he can return home at any time, it is assumed that he has already removed from his mind any thought of going back there and has established his Shabbat residence away from his home.
הַמַּנִּיחַ בֵּיתוֹ וְהָלַךְ לִשְׁבּוֹת בְּעִיר אַחֶרֶת, אֶחָד נָכְרִי וְאֶחָד יִשְׂרָאֵל, הֲרֵי זֶה אוֹסֵר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ אוֹסֵר. רַבִּי יוֹסֵי אוֹמֵר, נָכְרִי אוֹסֵר, יִשְׂרָאֵל אֵינוֹ אוֹסֵר, שֶׁאֵין דֶּרֶךְ יִשְׂרָאֵל לָבֹא בְשַׁבָּת. רַבִּי שִׁמְעוֹן אוֹמֵר, אֲפִלּוּ הִנִּיחַ בֵּיתוֹ וְהָלַךְ לִשְׁבּוֹת אֵצֶל בִּתּוֹ בְאוֹתָהּ הָעִיר, אֵינוֹ אוֹסֵר, שֶׁכְּבָר הִסִּיעַ מִלִּבּוֹ:
ה׳
ברטנורא

הרי זה אוסר – that a dwelling without owners is called a dwelling.

אינו אוסר – because it is not called a dwelling.

ר' יוסי – [Rabbi Yossi] holds that it is not called a dwelling, however, a heathen prohibits, lest he return/come home on the Sabbath. And the Halakha is according to Rabbi Yossi.

אצל בתו – especially his daughter, for a person acts [in such a way] that he lives with his father-in-law, but one’s son, a person does not dismiss from mind his [own] house (i.e., to go back home) to dwell with his son, for perhaps his daughter-in-law will quarrel with him and he will leave. But the Halakha is according to Rabbi Shimon.

הרי זה אוסר. דדירה בלא בעלים שמה דירה:

אינו אוסר. דלאו שמה דירה:

ר׳ יוסי. נמי ס״ל דלאו שמה דירה, מיהו נכרי אוסר שמא יבא בשבת. והלכה כרבי יוסי:

אצל בתו. דוקא בתו, דעביד אינש דדייר עם חתנו, אבל בנו אין אדם מסיח דעתו מביתו לדור אצל בנו, שמא תתקוטט כלתו עמו ויצא. והלכה כר״ש:

משנה ב

Mishnayos Eruvin Perek 8 Mishnah 6

עירובין פרק ח׳ משנה ו׳

6
In the case of a cistern that is located between two courtyards, situated partly in each courtyard, one may not draw water from it on Shabbat, lest the residents of one courtyard draw water from the domain of the other courtyard, unless a partition ten handbreadths high was erected for it as a separation between the domains. This partition is effective whether it is below, in the water, or whether it is within the airspace of the cistern below the rim, above the surface of the water. Rabban Shimon ben Gamliel said: This is the subject of an early dispute of tanna’im, as Beit Shammai said that the partition, which permits drawing water, must be placed below; and Beit Hillel said it should be positioned above. Rabbi Yehuda said: A partition is no better than the wall between them. A wall dividing the two courtyards passes over the cistern, therefore it is not necessary to erect an additional partition in the cistern’s airspace.
בּוֹר שֶׁבֵּין שְׁתֵּי חֲצֵרוֹת, אֵין מְמַלְּאִין מִמֶּנּוּ בְשַׁבָּת, אֶלָּא אִם כֵּן עָשׂוּ לוֹ מְחִצָּה גָבוֹהַּ עֲשָׂרָה טְפָחִים בֵּין מִלְמַעְלָה, בֵּין מִלְּמַטָּה, בֵּין מִתּוֹךְ אֹגְנוֹ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, מִלְּמַטָּה. וּבֵית הִלֵּל אוֹמְרִים, מִלְמָעְלָה. אָמַר רַבִּי יְהוּדָה, לֹא תְהֵא מְחִצָּה גְדוֹלָה מִן הַכֹּתֶל שֶׁבֵּינֵיהֶם:
ו׳
ברטנורא

בור שבין שתי חצרות – half of it (i.e., the cistern) in this one (i.e., courtyard) and half of it in that onel we don’t fill from it [on Shabbat], for this one (i.e., courtyard) fills from the domain of his neighbor and prohibits it if the courtyards did not make an Eruv between each other.

בין מלמעלה – that there were ten handbreadths of the partition above from the water and one handbreadth sunk in the water.

בין למטה – that there were nine handbreadths sunk within the water and one handbreadth that appeared above it.

בין מתוך אוגנו (whether within its rim) – even though its partition does not touch the water, the general principle is a leniency that the Sages were lenient with the water that they said, “imagine that its partition continued downward” (see Tractate Eruvin 87a), as long as it would be within the rim of the cistern that it would appear like an interruption.

מן הכותל שביניהם – that interrupts between the courtyards and interrupts oer the face of the cistern and even on it the mouth that does not enter into the rim. But the Halakha is not according to Rabbi Yehuda.

בור שבין שתי חצרות. חציו בזה וחציו בזה, אין ממלאין ממנו, שזה ממלא מרשות חברו ואסור אם לא עירבו החצרות זו עם זו:

בין מלמעלה. שהיו ט׳ טפחים של מחיצה למעלה מן המים וטפח אחד משוקע במים:

בין מלמטה. שהיה תשעה טפחים משוקעים בתוך המים וטפח אחד נראה למעלה:

בין מתוך אגנו. אע״פ שאין המחיצה נוגעת במים, כלל דקולא היא שהקלו חכמים במים דאמרינן גוד אחית מחיצתה, ובלבד שתהא בתוך אוגן הבור שתיראה כהפסקה:

מן הכותל שביניהם. שמפסקת בין החצרות ומפסקת על פני הבור ואף על פי שאינה נכנסת תוך אגנו. ואין הלכה כר״י:

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