Jerusalem Talmud Eruvin 6.3

משנה: אַנְשֵׁי חָצֵר שֶׁשָּׁכַח אֶחָד מֵהֶן וְלֹא עֵירֵב בֵּיתוֹ אָסוּר מִלְּהַכְנִיס וּלְהוֹצִיא לוֹ וְלָהֶם וְשֶׁלָּהֶם מוּתָּרִין לוֹ וְלָהֶן. נָתְנוּ לוֹ רְשׁוּתָן הוּא מוּתָּר וְהֵן אֲסוּרִין. הָיוּ שְׁנַיִם אוֹסְרִין זֶה עַל זֶה שֶׁאֶחָד נוֹתֵן רְשׁוּת וְנוֹטֵל רְשׁוּת וּשְׁנַיִם נוֹתְנִין רְשׁוּת וְאֵינָן נוֹטְלִין רְשׁוּת:

MISHNAH: In a courtyard where one dweller forgot to make an eruv, his house is forbidden for him and them to bring anything in or take out, but theirs are permitted for them and him. If they ceded their rights to him, he is permitted but they are forbidden. If there were two they forbid one another since a single individual cedes rights and accepts rights but two may cede rights but cannot accept rights.

הלכה: פיס׳. אַנְשֵׁי חָצֵר שֶׁשָּׁכַח אֶחָד מֵהֶן וְלֹא עֵירֵב כול׳. שֶׁלָּהֶם מוּתָּרִין לוֹ וְלָהֶם. שֶׁבִּיטֵּל רְשׁוּתוֹ. מָהוּ שֶׁתַּחֲזוֹר חָלִילָה. תַּלְמִידוֹי דְרַב בְּשֵׁם רַב. חוֹזֶרֶת חָלִילָה. שְׁמוּאֵל אָמַר. אֵין חוֹזֶרֶת חָלִילָה. מַתְנִיתָא פְלִיגְא עַל שְׁמוּאֵל. שֶׁלָּהֶם מוּתָּרִין לוֹ וְלָהֶם. שֶׁבִּיטֵּל רְשׁוּתוֹ. וְהָתַנִּינָן נָתְנוּ לוֹ רְשׁוּתָן. הוּא מוּתָּר וְהֵן אֲסוּרִין. פָּתַר לָהּ. לִצְדָדִין הִיא מַתְנִיתָא.

HALAKHAH: Paragraph. “In a courtyard where one dweller forgot to make an eruv,” etc. “But theirs are permitted for them and him.” Because he ceded his rights. May this be repeated cyclically? The students of Rav in the name of Rav: it may be repeated cyclically. Samuel said, it may not be repeated cyclically. The Mishnah disagrees with Samuel: “theirs are permitted for them and him.” Because he ceded his rights. But did we not state: “If they ceded their rights to him, he is permitted but they are forbidden”? He explains it that the Mishnah treats different cases.

תַּנֵּי. אֶחָד שֶׁלֹּא עֵירֵב נוֹתֵן רְשׁוּת לִשְׁנַיִם שֵׁעֵירְבוּ. וְאֵין שְׁנַיִם שֶׁעֵירְבוּ נוֹתְנִין רְשׁוּת לִאֶחָד שֶׁלֹּא עֵירֵב. וְלֹא שְׁנַיִם שֶׁעֵירְבוּ נוֹתְנִין רְשׁוּת לִשְׁנַיִם שֶׁלֹּא עֵירְבוּ. וְלֹא שְׁנַיִם שֶׁלֹּא עֵירְבוּ נוֹתְנִין רְשׁוּת לִשְׁנַים שֶׁעֵירְבוּ. וְאֵין שְׁנַיִם שֶׁלֹּא עֵירְבוּ נוֹתְנִין רְשׁוּת לִשְׁנַיִם שֶׁלֹּא עֵירֵיבוּ. הַכֹּל נוֹתְנִין רְשׁוּת וְנוֹטְלִין רְשׁוּת חוּץ מִשְּׁנַיִם שֶׁלֹּא עֵירְבוּ שֶׁהֵן נוֹתְנִין רְשׁוּת וְאֵינָן נוֹטְלִין רְשׁוּת.

It was stated: “One who did not make an eruv cedes his rights to two who did make an eruv but two who made an eruv do not cede to one who did not make an eruv. And two who made an eruv may not cede to two who made no eruv. Also two who made no eruv may not cede to two who made no eruv. Everybody may cede his rights and accept rights except two who made no eruv who may cede rights but may not receive.”

רַב חַסְדַּאי אָמַר. עֲשָׂרָה יִשְׂרָאֵל שֶׁהָיוּ דָרִין בְּבַיִת אֶחָד. כָּל אֶחָד וְאֶחָד צָרִיךְ לְבַטֵּל רְשׁוּתוֹ. אָמַר רִבִּי יָסָא. עֲשָׂרָה גוֹיִם שֶׁהָיוּ דָרִין בְּבַיִת אֶחָד. כָּל אֶחָד וְאֶחָד צָרִיךְ לְהַשְׂכִּיר רְשׁוּתוֹ. אָמַר רִבִּי בָּא. מַעֲשֶׂה בְאִשְׁתּוֹ שֶׁלְפַּרְסִי אֶחָד שֶׁהִשְׂכִּירָה חָצֵר שֶׁלָּהּ שֶׁלֹּא מִדַּעַת בַּעֲלָהּ. אֲתַא קוֹמֵי רִבִּי שְׁמוּאֵל וְשָׁרָא. סָבְרִין מֵימַר. אֲפִילוּ שַׁמָּשׁוֹ וּלְקִיטוֹ. הֲלָכָה. יִשְׂרָאֵל מְבַטֵּל וְהַגּוֹי מַשְׂכִּיר. וִיבַטֵּל הוּא הַגּוֹי. חָזַר הוּא בוֹ. מֵעַתָּה אֲפִילוּ מַשְׂכִּיר חָזַר הוּא בוֹ. מִיכָּן וָהֵילַךְ בְּגֶזֶל הוּא מִשְׁתַּמֵּשׁ.

Rav Ḥasdai said, each single one of ten Israel who dwell in one house must cede his rights. Rebbi Yasa said, each single one of ten Gentiles who dwell in one house must rent out his rights. Rebbi Abba said, it happened that a Persian’s wife rented out her courtyard without informing her husband. The case came before Rebbi Samuel and he declared it legal. They wanted to say, even his servant and farm-hand. Practice: An Israel cedes and the Gentile rents out. Then why should the Gentile not cede? He might change his mind. Then even if he rented out he might change his mind! From then on he would use it in robbery.

עַד אֵיכָן. יָיבֹא כַיי דָמַר רִבִּי יָסָא בְשֵׁם רִבִּי מָנָא בַּר תַּנְחוּם רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אֵין קַרְקַע נִקְנֶה בְּפָחוֹת מִשָּׁוֶה פְרוּטָה. מִילְּתֵיהּ דְּרִבִּי יַעֲקֹב בַּר אָחָא אָמַר. אֲפִילוּ בְאֶגּוֹז. אֲפִילו בִתְמָרָה.

How little? Should it come as what Rebbi Yasa said in the name of Rebbi Mana bar Tanḥum, Rebbi Abbahu in the name of Rebbi Joḥanan: real estate cannot be acquired with less than a peruṭa’s worth? The word of Rebbi Jacob bar Aḥa implies even a walnut, even a date.

רִבִּי יַעֲקֹב בַּר אָחָא כַּד הֲוָה נְפַק לְאַכְסַנְיָיא. אִין הֲוָה מַשְׁכַּח מֵיעֲבֵד תַקָּנָה הֲוָה עֲבַד. וְאִין לָא. מְבַדֵּר מָנוֹי. יְהַב חוּטְרָא הָכָא. סַנְדְּלָא הַכַַא. דִּייסְיקִיָּא הָכָא. אָמַר רִבִּי מַתַּנְיָה. הָדָא דְּתֵימַר בְּשֶׁהָיָה פוּנְדָּקִי גּוֹי. אֲבָל אִם הָיָה פוּנְדָּקִי יִשְׂרָאֵל אֵינוֹ חָשׁוּד לְטַלְטֵל.

When Rebbi Jacob bar Aḥa went to a hostelry, when it was possible for him to put it in order, he did it. Otherwise he would spread out his clothing. He would put his staff at one place, his sandals at another, his wallet at another. Rabbi Mattaniah said, this you are saying if the hostel keeper was a Gentile. But if the hostel keeper was an Israel, he is not suspected to carry.