Jerusalem Talmud Eruvin 3.8

משנה: רִבִּי יוּדָה אוֹמֵר רֹאשׁ הַשָּׁנָה שֶׁהָיָה יָרֵא שֶׁמָּא תִתְעַבֵּר מְעָרֵב אָדָם שְׁנֵי עֵירוּבִין וְאוֹמֵר עֵירוּבִי הָרִאשׁוֹן לַמִּזְרָח וְהַשֵּׁנִי לַמַּעֲרָב הָרִאשׁוֹן לַמַּעֲרָב וְהַשֵּׁנִי לַמִּזְרָח עֵירוּבִי הָרִאשׁוֹן וְהַשֵּׁנִי כִּבְנֵי עִירִי הַשֵּׁנִי וְהָרִאשׁוֹן כִּבְנֵי עִירִי וְלֹא הוֹדוּ לוֹ חֲכָמִים:

MISHNAH: Rebbi Jehudah said, if a person was afraid that the New Year’s Day might be complemented, he makes two eruvin and says, my first eruv should be to the East and the second to the West, the first to the West and the second to the East, my eruv for the first day and on the second like the people of my village, for the second day but the first day like the people of my village. But the Sages did not agree with him.

הלכה: פיס׳. רִבִּי יְהוּדָה אוֹמֵר רֹאשׁ הַשָּׁנָה שֶׁהָיָה יָרֵא שֶׁמָּא תִתְעַבֵּר כול׳. דְּאִיתְפַּלְּגוֹן. שְׁיֵרֵי פְתִילָה שְׁיֵרֵי מְדוּרָה שְׁיֵרֵי שֶׁמֶן שֶׁכָּבוּ בַשַּׁבָּת מָהוּ לְהַדְלִיקָם בְּיוֹם טוֹב. רַב וְרִבִּי חֲנִינָה תְּרֵיהוֹן אָמְרִין. אָסוּר. רִבִּי יוֹחָנָן אָמַר. מוּתָּר. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוּדָן. מְכַפְּלָה פְתִילָה גַּבֵּי בֵיצָה. אֲמַר לֵיהּ. מִן מַה דָנָן חַמְיָין רַבָּנִן מְדַמֵּיי לָהּ. הָדָא אָמְרָה. הִיא הָדָא הִיא הָדָא. מִשּׁוּם אַרְבָּעָה זְקֵנִים אָמְרוּ. הַנֶּאֱכַל עֵירוּבוֹ בָּרִאשׁוֹן הֲרֵי זֶה כִבְנֵי עִירוֹ כַשֵּׁינִי. רִבִּי חוּנָה בְשֵׁם רַב. הֲלָכָה כְאַרְבָּעָה זְקֵינִים. רַב חַסְדַּאי בְעָא. מִחְלְפָה שִׁיטָּתֵיהּ דְּרַב. תַּמָּן אִיעֲבֲד לָהּ שְׁתֵּי קְדוּשּׁוֹת. וָכָא אִיעֲבֲד לָהּ קְדוּשָּׁה אַחַת. דְּאִיתְפַּלְּגוֹן. שְׁיֵרֵי פְתִילָה שְׁיֵרֵי מְדוּרָה שְׁיֵרֵי שֶׁמֶן שֶׁכָּבוּ בַשַּׁבָּת. מָהוּ לְהַדְלִיקָם בְּיוֹם טוֹב. רַב וְרִבִּי חֲנִינָה תְּרֵיהוֹן אָמְרִין. אָסוּר. רִבִּי יוֹחָנָן אָמַר. מוּתָּר. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוּדָן. מְכַפְּלָה פְתִילָה גַּבֵּי בֵיצָה. אֲמַר לֵיהּ. מִן מַה דָנָן חַמֵיי רַבָּנִין מְדַמֵּיי לָהּ. הָדָא אָמְרָה. אִי אִידָא אִי אִידָא.

HALAKHAH: Paragraph. “Rebbi Jehudah said, if a person was afraid that the New Year’s Day might be complemented,” etc. Because they disagreed: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Mana said before Rebbi Yudan, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the two cases are identical. They said in the name of four Elders: If somebody’s eruv was eaten on the first [day] he is like the people of his town on the second [day]. Rav Ḥuna said in the name of Rav: Practice follows the four Elders. Rav Ḥisda asked: the argument of Rav seems to be inverted. There, he makes it two sanctities, but here he makes it one sanctity. Because they disagreed: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Mana said before Rebbi Yudan, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the two cases are identical.

רִבִּי אָחָא אָמַר לָהּ מִן אוּלְפָּן. רִבִּי יוּסֵי אָמַר לָהּ מִן דֵּיעָה. בְּאַרְבָּעָה זְקֵנִים כְּרִבִּי אֱלִיעֶזֶר. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוֹסֵה. רִבִּי מֵאִיר וְרִבִּי יוּדָה אֵין הֲלָכָה כְרִבִּי יוּדָה. בְּאַרְבָּעָה זְקֵינִים כְּרִבִּי אֱלִיעֶזֶר. מָה אִין תַּמָּן. שֶׁלֹּא זָכָה עֵירוּבוֹ. לֹא הָיִיתִי אוֹמֵר שֶׁיַּעֲקוֹר אֶת רַגְלָיו מִבְּנֵי עִירוֹ. כָּאן. שֶׁזָּכָה לוֹ עֵירוּבוֹ. לֹא כָל שֶׁכֵּן. עִירֵב בַּכִּכָּר בָּרִאשׁוֹן מְעָרֵב בַּכִּכָּר בַּשֵּׁינִי. וּבִלְבַד בְּאוֹתוֹ הַכִּכָּר. עִירֵב בְּרַגְלָיו בָּרִאשׁוֹן מְעָרֵב בְּרַגְלָיו בַּשֵּׁינִי. עִירֵב בְּרַגְלָיו מְעָרֵב בַּכִּכָּר. בַּכִּכָּר לֹא יְעָרֵב בְּרַגְלָיו. הֵיךְ מַה דְאַתְּ אָמַר תַּמָּן. בְּרַגְלָיו לֹא יְעָרֵב בַּכִּכָּר. וְדִכְוָתָהּ. (בְּרַגְלָיו) בַּכִּכָּר לֹא יְעָרֵב בְּרַגְלָיו. לְהָקֵל לְעָנִי שֶׁאֵין לוֹ כִכָּר. הֵיךְ מַה דְאַתְּ אָמַר תַּמָּן. בְּרַגְלָיו לֹא יְעָרֵב בַּכִּכָּר. וְדִכְוָותָהּ. בַּכִּכָּר לֹא יְעָרֵב בְּרַגְלָיו. לְהָקֵל לְעָשִׁיר שֶׁלֹּא יֵצֵא וִיעָרֵב בְּרַגְלָיו. הֵיךְ מַה דְאַתְּ אָמַר תַּמָּן. בְּרַגְלָיו לֹא יְעָרֵב בַּכִּכָּר. וְדִכְוָותָהּ. בַּכִּכָּר לֹא יְעָרֵב (בַּכִּכָּר). רִבִּי אָבוּן בְּשֵׁם רַבָּנִין דְתַמָּן. עָשׂוּ אוֹתוֹ כְּהוֹלֵךְ לְעִירוֹ.

Rebbi Aḥa said it from study, Rebbi Yose said it from reflection; the four Elders concur with Rebbi Eliezer. Rebbi Mana said before Rebbi Yose: between Rebbi Meïr and Rebbi Jehudah, does practice not follow Rebbi Jehudah? The four Elders concur with Rebbi Eliezer! Since there where his eruv did not enter in force did I not say that he removed his feet from the inhabitants of his town, here where his eruv did enter in force not so much more? If he made an eruv with a loaf on the first [day], he makes the eruv with a loaf on the second, but it must be the same loaf. If he made an eruv with his feet on the first [day], he makes the eruv with his feet on the second. If he made an eruv with his feet, may he make an eruv with a loaf, with a loaf may he not make an eruv with his feet? Since you are saying there, with his feet he may not make an eruv with a loaf, then with (his feet) [with a loaf] may he not make the eruv with his feet? To make it easy for the poor person who has no loaf. Since you are saying there, with his feet he may not make an eruv with a loaf, then with with a loaf may he not make the eruv with his feet? To make it easy for the rich person that he does not have to go and make the eruv with his feet. Since you are saying there, with his feet he may not make an eruv with a loaf, then with a loaf may he not make the eruv with a loaf? Rebbi Abun in the name of the rabbis there, they made him as if going to his town.