5. A child can be circumcised on the eighth, ninth, tenth, eleventh, or twelfth day, but never earlier and never later. How is this?6 The rule is that it shall be done on the eighth day; but if the child was born at twilight the child is circumcised on the ninth day; and if at twilight on the eve of Sabbath, the child is circumcised on the tenth day; if a Festival-day falls after the Sabbath the child is circumcised on the eleventh day; and if the two Festival-days of the New' Year fall after the Sabbath the child is circumcised on the twelfth day. If a child is sick it is not circumcised until it becomes well.
6. These shreds [of the foreskin, if they remain,] render the circumcision invalid: flesh that covers the greater part of the corona (such a one [if a priest] may not eat of Heave-offering);7 if he waxes fat [and the corona is covered anew] this must be set aright for appearance’s sake. If one is circumcised without having the inner lining torn, it is as though he had not been circumcised.
20. 1. R. Eliezer says: On a Festival-day they may stretch out a filter8 [over a vessel’s mouth] and, on the Sabbath, pour [wine] through it while it is yet stretched out. But the Sages say: They may not stretch out a filter on a Festival-day or pour [wine] through it on the Sabbath9 while it is yet stretched out; but on a Festival-day they may pour [wine] through it10 when it is already stretched out.
2. They may pour water over wine-dregs to dilute them, and strain wine through a napkin or Egyptian basket;n they may put an egg in a mustard- strainer and prepare honied wine on the Sabbath. R. Judah says: They may prepare it on the Sabbath in a cup, on a Festival-day in a flagon,17 and during mid-festival13 in a jar.14 All depends on the number of the guests.
3. They may not soak asafoetida in w'arm water but they may put it 3 Whether it is an eight- or a nine-months child, and it is in doubt whether it can live.
* Of double sex. See Bikk. Is; 4lS. s The eighth day (Lev. u*).
6 The principle is, that if the ceremony is not done on the eighth day itself it does not override a Sabbath or Festival -day.
7 He is not qualified to serve as a priest. Cf. Bekh. 7*.
* Though this constitutes ‘building’ something like a tent.
9 It is work of the nature of sifting (see 7*).
10 It is permitted on a Festival-day to prepare necessary food (Ex. I2u;cf., p. 181, n. it).
11 Or ‘basket of rushes'. Cf. Sot. 2'; 3*.
11 Heb. login, a jug (of metal or glass) used at a meal (cf. A. Zar. 5*).
** See p. 207, n. 19. *« Heb. habith. Such as is used for storage.
Il8 SECOND DIVISION: MOED into vinegar. And they may not soak vetches or rub them; but they may put them into a sieve or basket. They may not sift chopped straw through a sieve or set it on a high place so that the chaff will fall away, but it may be taken up in a sieve and poured into the feeding-trough.
4. They may clean out [the crib] before a fatted ox and sweep aside [spilt fodder] to protect it from excrement. So R. Dosa. But the Sages forbid it. They may remove fodder from before one beast and put it before another on the Sabbath.
5. A man may not shift about the straw on the bed with his hand but he may shift it about with his body. If it was meant to be cattle fodder or if there was a cushion or sheet over it he may shift it about with his hand. A householder’s clothes-press may be loosened [on the Sabbath] but not tightened; and that of washermen may not be touched. R. Judah says: If it was [partly] loosened on the eve of the Sabbath it may be wholly loosened [on the Sabbath] and [garments] extracted from it.1 21. 1. A man may lift up2 his child even though it has a stone in its hand, or a basket even though it contains a stone;3 and he may move from place to place unclean Heave-offering together with clean [Heave-offering] or common produce. R. Judah says: They may also take out the one part of Heave-offering4 that is fallen into another hundred parts of common produce.
2. If a stone lay on the mouth of a jar, the jar may be turned on its side so that the stone falls off. If the jar was among other jars5 it may be lifted up and then turned on its side so that the stone falls off. If there were coins on a cushion the cushion may be shaken so that the coins fall off. If there was filth on it, this may be wiped off with a rag.6 If the cushion was made of hide,7 water may be poured over it until the filth disappears.
3. The School of Shammai say: Bones and shells may be taken up from the table [on the Sabbath]. And the School of Hillel say: The entire table must be taken and shaken.8 Less than an olive’s bulk of crumbs, or of pods of chick-peas and lentils, may be removed from the table, since they are cattle fodder. If a sponge has a leather hand-piece they may use it to wipe with [on the Sabbath], but if it has not they may not use it to wipe with. And the Sages say:9 In either case it can be taken from its place on the Sabbath; and it is not susceptible to uncleanness.10 22. 1. If a jar was broken [on the Sabbath] enough [wine] from it may be saved for three meals, and a man may say to others, ‘Come and save [wine] for yourselves’, provided that they do not soak it up with a sponge.11 They may not squeeze fruits to press out the juice, and [even] if the juice comes out of itself it is forbidden. R. Judah says: If they were intended to be eaten the juice that comes from them is permitted, but if [they were kept only] for the sake of their juice, the juice that comes from them is forbidden.
1 On the principle illustrated in to*' *.
2 In a courtyard validly included within the Erub (App. I. 8).
J But only if the basket is full of fruit, the stone not being the sole contents.
s And there was danger of the falling stone breaking other jars.
4 But not with water, which would be the forbidden act of washing (7*).
7 Which is not such as is washed with water.
* Gem. 143a remarks that the teaching of the two Schools was the reverse.
® The Munich codex omits the concluding sentence. 10 See Kel. 17”.
u This would lead to squeezing, which is forbidden under the general head (7') of threshing.
If honeycombs were broken on the eve of the Sabbath and the honey came out of itself [on the Sabbath] it is forbidden. But R. Eliezer permits it.
2. Whatsoever was put into hot water on the eve of the Sabbath may be [again] soaked in hot water on the Sabbath, but what was not put into hot water on the eve of the Sabbath may only be rinsed in hot water on the Sabbath, excepting only old salted fish1 and Spanish tunny-fish, for which rinsing is the completion of their preparation.
3. A man may broach a jar to eat dried figs therefrom provided that he does not intend to make a utensil of it.2 They may not pierce the plug of a jar [on the Sabbath]. So R. Judah. But the Sages3 permit it. They may not pierce it at the side; and if it was pierced already a man may not put wax on it [on the Sabbath] since he would [need to] smooth it over.4 R. Judah said: Such a case once came before Rabban Johanan b. Zakkai in Arab,5 and he said: I doubt whether he is not liable to a Sin-offering.
4. They may put a cooked dish in the cistern to preserve it,6 or put [a vessel containing] fresh water into foul to keep it cool, or cold water into hot to warm it. If a man’s clothes dropped into the water while he was on the way, he may go on walking in them without scruple;7 when he has reached the outermost courtyard [of the town] he may spread them out in the sun, but not in the sight of the people.8 5. If a man bathed in the water of a cave or in the water of Tiberias and dried himself, even though it was with ten towels, he may not bring them away in his hand;9 but if ten men dried themselves with one towel, [wiping] their faces, their hands, and their feet, they may bring the towel away in their hands.10 6. They may anoint or rub their stomach11 but not have themselves kneaded or scraped. They may not go down to Kordima,12 and they may not use artificial emetics;13 they may not straighten a [deformed] child’s body or set a broken limb. If a man’s hand or foot is dislocated he may not pour cold water over it, but he may wash it after his usual fashion, and if he is healed, he is healed.
23. 1. [On the Sabbath] a man may borrow of his fellow jars of wine or jars of oil, provided that he does not say to him, ‘Lend14 me them’; so, too, a woman [may borrow] of her neighbour loaves of bread; and if one does not trust the other, the other may leave his cloak with the lender and make a reckoning with him after the Sabbath. So, too, in Jerusalem on the eve of Passover when it falls on a Sabbath, a man may leave his cloak and take 2 By repairing the broken jar (offending against the principle, 7’, ‘tearing in order to sew’); or to make of the breach a serviceable opening for future use.
1 Variant: R. Jose. ♦ Offending against the principle of scraping.
5 See i6r. ° Keep it cool. 9 That he will be suspected of having washed them.
8 So exposing himself to suspicion.
9 From fear of offending against the principle of squeezing out, however little the mois¬ ture in them.
10 So many would keep each other warned of the danger of squeezing (Tif. Yis.).
” Some texts omit ‘their stomach’.
12 Text doubtful. Tif. Yis. explains it as the name of a river, with a slippery clay bottom. Bert, reads Peloma, tnjA wjux, day. In either case it is forbidden because of the danger of persons falling into the water and afterwards squeezing out their clothes.
11 According to Gem. 147b ‘in the name of R. Johanan’, it is forbidden to use a drug (because of the need to crush spices on the Sabbath — Tif. Yis.), but permitted to thrust the finger down the throat to induce vomiting. But according to R. Nehemiah this is forbidden even on a weekday because of its wastefulness.
*♦ Implies an agreed transaction valid for a specified time; and there would be a danger lest the transaction should involve writing.
SECOND DIVISION: MOED his Passover-Iamb and make his reckoning with the seller after the close of the Festival-day.
2. A man may reckon up the number of his guests and his savoury portions1 by word of mouth but not from what is written down. And he may cast lots with his children and with his household at a meal [for the several portions] provided that he does not intend thereby to allot a large as against a small portion, [which is forbidden] on the grounds of playing dice. They2 may cast lots on a Festival-day for the Hallowed Things3 but not for the portions.4 3. A man may not hire labourers on the Sabbath or say to his fellow that he should hire labourers for him. They may not go to await nightfall at the Sabbath limit5 [to be in readiness] to hire labourers or to bring in produce, but a man may do so in order to safeguard produce and [then after nightfall] he may bring back the produce in his hand. Abba Saul laid down a general rule: Whatsoever I may rightly enjoin [as a religious duty], for that I may await nightfall [at the Sabbath limit].
4. They may await nightfall at the Sabbath limit to see to the business of [the reception of] a bride or of [the burial of] a corpse, to fetch its coffin and wrappings. If a gentile brought the flutes on the Sabbath an Israelite may not play dirges on them unless they had been brought from near by. If a coffin had been made [on the Sabbath for a gentile] and a grave dug for him, an Israelite may be buried therein; but if it had been prepared for an Israelite no Israelite may ever be buried therein.
5. They may make ready [on the Sabbath] all that is needful for the dead, and anoint it and wash it, provided that they do not move any member of it. They may draw the mattress away from beneath it and let it lie on sand that it may be the longer preserved; they may bind up the chin, not in order to raise it but that it may not sink lower. So, too, if a rafter is broken they may support it with a bench or with the side-pieces of a bed that the break may grow no greater, but not in order to prop it up.6 They may not close a corpse’s eyes on the Sabbath; nor may they do so on a weekday at the moment when the soul is departing; and he that closes the eyes [of the dying man] at the moment when the soul is departing, such a one is a shedder of blood.
24. x. If [on the eve of the Sabbath] darkness overtook a man while he was on the way, he must give his purse to a gentile,7 and if there was no gentile with him he must put it on the ass. When he has reached the outermost courtyard [of the town] he may take off [from the ass] such baggage as can be taken off on the Sabbath, and for what cannot be taken off on the Sabbath he may loosen the cords so that the sacks fall down of themselves.
2. They may loosen bundles of hay in front of cattle and shake loose stalks of fresh rice, but [they may] not [loosen] triply-bound bundles of straw. They may not chop up unripe stalks of com or carobs in front of small or large cattle. R. Judah permits it with carobs for small cattle.
3. They may not stuff a camel [with food] or cram food into its mouth, 1 Choice viands eaten at the close of a meal. See Ber. 6‘; (Pes. io’); Ab. 31*.
* Priests in the Temple. 3 Offered on the Festival-day. * See Betz. 5’; Gen. 43“.
* 2,000 cubits from the place where a man lives, beyond which it was forbidden to go on the Sabbath. See Erub. 4*;. 4 Cf. Shebi. 4*.
7 See p. 100, n. 11. A Jew is answerable for his beast’s keeping Sabbath (Ex. 20'0), but not for the gentile’s keeping it. Only where there is no gentile should he put it on his own ass.
but they may put food into its mouth [after the usual fashion]; they may not stuff calves [with food against their will], but they may put food into their mouths [after the usual fashion], and they may strew food for the fowls. They may put water into the bran but not knead it; and they may not set water before bees or before doves that are in the dovecots but they may set it before geese and fowls2 or Herodian doves.3 4. They may chop up gourds for the cattle or a carcase for the dogs. R. Judah says: It is forbidden if it was not already dead on the eve of the Sabbath, since it would not then belong to what w’as set in readiness [for the Sabbath].
5. They may annul vows4 on the Sabbath and seek exemption5 from vows which concern w'hat is needful for the Sabbath. They may stop up a light- hole6 or measure a piece of stuff7 or an Immersion-pool.8 It once happened in the days of the father of R. Zadok and in the days of Abba Saul b. Batnit that [on the Sabbath] they stopped up the light-hole with a pitcher and tied a pot9 with reed-grass [to a stick] in order to find out if there was in the roofing an opening of one square handbreadth or not.10 And from their words we learn that on the Sabbath men may shut up, and measure and tie up.
ERUBIN" (‘THE FUSION OF SABBATH LIMITS’) 1. 1. If [the cross-beam above] the alley-entry'12 is higher than twenty cubits it must be made lower. R. Judah says: This is not necessary. If the entry is wider than ten cubits it must be made narrower; yet if it has the shape of a doorway, even though it is wider than ten cubits, it need not be made narrower.
2. To render such an alley-entry valid, the School of Shammai say: [It must have] both side-post and cross-beam. And the School of Hillel say: Either side-post or cross-beam. R. Eliezer says: There should be two side- posts. In the name of R. Ishmael a disciple stated before R. Akiba: The School of Shammai and the School of Hillel did not dispute about an entry less than four cubits [wide], which is valid if it has either side-post or cross-beam; 1 These can find water for themselves. J Which are kept indoors.
3 Domesticated, indoor doves. Herod is supposed to have bred them. Cf. Hull. 121.
* A husband or father may annul the vows of a wife or daughter (Num. 30s- *•“; see Ned. to1,4). s From a Sage. See Ned. 9*®. ® Cf. 17'.
1 To see if it is large enough (three fingerbreadths square) to contract or convey unclean¬ ness. See Kel. 27,tt.
8 To see if it measures three cubic cubits, and so will contain forty seahs. Sec Mikw. i’ and passim. * Measuring a handbreadth.
10 The commentators explain that there were two houses separated by a passage. The passage was surmounted by a barrel-shaped roof in which was a crack. Windows in each house overlooked the passage. A person in one of the houses was at the point of death. If he died, corpse-uncleanness would pass through the window of that house and it would be conveyed (by means of the common roof over the passage) to the opposite house and enter into it by the window. Therefore they stopped up the window of the second house, and tied a certain-sized pot to a stick and applied it to the breach in the roof, for (see Obol. 3*) if there was a hole a handbreadth square in the roof it would suffice to give egress to the uncleanness and prevent it spreading (cf, p, 649, n. 3).
1 1 See App. I. 8. This tractate it a supplement to Shabbath. Its purpose is to define the rules which permit a wider interpretation of the term ‘domains’ within which it is lawful to move a burden, and to deal with cases when the rule of the 2,000 cubits of a ‘Sabbath day’s journey’ is capable of less rigid application.
18 What is here dealt with is a rectangular space (alley) having courtyards opening into it on three of its sides, and the fourth side opening into the public road. By constructing at this fourth side an ‘alley-entry’, in the semblance of a doorway, the alley and the courts opening into it become a single private domain, throughout the whole of which all the occupants have complete freedom of movement on the Sabbath.
122 SECOND DIVISION: MOED but about what did they dispute? — about one whose width was from four to ten cubits, which, according to the School of Shammai, must have both side-post and cross-beam, and, according to the School of Hillel, either side-post or cross-beam. R. Akiba said: They disputed about both cases.
3. The cross-beam of which they spoke must be wide enough to hold a half-brick. Such a half-brick is the half of a brick three handbreadths [square]. It is enough if the cross-beam is one handbreadth wide, such as will hold a half-brick lengthwise.1 4. [It must be] wide enough to hold a half-brick and strong enough to hold a half-brick. R. Judah says: Wide enough even if not strong enough.
5. If [the cross-beam] is made of straw or reed it is reckoned as though it was made of metal; if curved it is reckoned as though it was straight; if round it is reckoned as though it was square. Whatsoever is three hand- breadths in circumference is one handbreadth in width.2 6. The side-posts of which they have spoken must be [at least] ten handbreadths high and their width and thickness aught soever. R. Jose says: They should be three handbreadths wide.
7. They may make the side-posts out of anything, even out of a thing that has life. But R. Jose forbids this. It3 can convey uncleanness [if it is used] as the stone that seals a tomb.4 But R. Meir declares it not suscep¬ tible to uncleanness. They may write thereon a woman’s bill of divorce.5 But for this R. Jose the Galilean declares it invalid.
8. If a caravan encamped in a valley and was surrounded by [a fence made from] the trappings of the cattle, they may move aught about therein, provided that the fence is ten handbreadths high and that the gaps therein are not more than the built-up parts. Any gap [not more than] ten cubits wide is permitted, since it serves as a doorway; but if w'ider than this it is forbidden.
9. They may surround [the camp] with three [circlesof] ropes, the one above the other, provided that between each rope the space is less than three hand¬ breadths. The size of the ropes, their [total] thickness, must be more than one handbreadth, so that the whole [barrier] shall be ten handbreadths[high].
10. They may surround [the camp] with reeds provided that the space between them is less than three handbreadths.6 [In all this] they have spoken [only] of a caravan. So R. Judah. But the Sages say: They have spoken of a caravan [only] as of an actual case. Any partition that has not both warp and woof7 is not accounted a partition. So R. Jose b. R. Judah. But the Sages say: One alone of the two [suffices]. Four things have they permitted to men that are in a camp: they may fetch wood from any place, they are exempt from the washing of hands,8 from the laws of demai- produce,9 and from preparing Erub.10 2. 1. Around wells11 [upright] boards must be set up: four corner-pieces having the appearance of eight [single boards]. So R. Judah. R. Meir 1 The length of the half-brick running the length of the cross-beam. A variant reading is ‘such as will contain (i.e. support) the breadth of the half-brick’. The meaning is the same.
1 Approximately.
3 If a living animal (which is not susceptible to uncleanness) should be used to cover up the entrance to a tomb. 4 See Ohol. 2*; 15*. 5 See Gitt. 2$.
6 Cf. Kil. 4*. 7 i.e. it must be made both with upright and with horizontal reeds.
10 They may shift goods from tent to tent without making Erub to combine them into a single domain for the Sabbath.
>< Which are in the public domain. By being enclosed by a square, however slightly defined, a certain area around them is given the semblance and status of a private domain, so enabling their use by cattle on the Sabbath.
says: Eight boards having the appearance of twelve, four being corner- pieces and four single. They must be ten handbreadths high, six wide, and their thickness may be aught soever, while between them there must be space enough for two teams of three oxen each (so R. Meir; R. Judah says: Four oxen each) brought closely together and not widely apart, so that one team can enter in while the other goes out.
2. The boards may be brought close to the well provided that the head and the greater part of a cow shall be within [the enclosure] when it drinks. They may be shifted back any distance [from the well] provided that the number of the boards is increased.
3. R. Judah says: [They may be removed] only so far as to leave two skahs’ space.1 They replied: The measure of two seahs' space has been prescribed only in what concerns a garden or an outer area;2 but in what concerns a cattle-pen or fold or store-yard5 or courtyard, five or even ten kon' space4 is permitted; [therefore here, too, the boards] may be shifted back any distance provided that the number of the boards is increased.
4. R. Judah says: If a public path passed through them it should be diverted. But the Sages say: This is not necessary. It is all one whether it is a public cistern or a public well or a private well: they may be encom¬ passed by the like boards; but a private cistern must be surrounded by a partition-wall ten handbreadths high. So R. Akiba. But R. Judah b. Baba says: Boards are set up around a public well only, while around all the others a girdle is set up ten handbreadths high.
5. R. Judah b. Baba moreover said: Within a garden*or outer area [not more than] seventy cubits and two-thirds square,5 surrounded by a wall ten handbreadths high, aught may be carried about6 provided that there is in it a watchman’s hut or a dwelling-place or that it is close to the town. R. Judah says: Even if there is naught save a cistern or pit or cavern they may carry aught about therein. R. Akiba says: Even if there is none of these they may carry aught about therein provided that it is seventy cubits and two-thirds square. R. Eliezer says: If its length is more than its breadth even by a single cubit they may not carry aught about therein. R. Jose says: Even if its length is twice its breadth they may carry aught about therein.
6. R. Ilai said: I heard from R. Eliezer: Even if it contains as much as one kor’s space.7 I also heard from him that if one of the occupants of the courtyard forgot to prepare Erub% it is forbidden to him to take aught in or out of his house, but permitted to the others. I also heard from him that men can fulfil their obligation9 at Passover by [eating] even hart’s-tongue; and I went around among all his disciples and sought a fellow-[disciple]10 and found none.
1 App. II, E. See Lev. 27**; 1 Kings 18**. It is an area equal to the forecourt of the Tabernacle (Ex. 27**), too cubits by 50, and such as can be sown over with two seahs of seed.
* Heb. karpaf. An enclosure outside a settlement and enclosed for storing wood or the like, but not made to be inhabited. 5 Or rearcourt.
* From 375,000 to 750,000 sq. cubits. One kor equals 30 seahs.
* Given as the approximate square root of 5,000 sq. cubits, or ‘two seahs' space’. The error is slight. See also s1' *• 4 i.e. it is deemed ‘private domain’ as distinct from karmelith, which is neither public domain nor private domain.? 75,000 sq. cubits.
* See below, 6’. * To eat bitter herbs. Ex. 12*.
10 One who could support the testimony. Cf. Ab. i*; Yeb. 16’.
SECOND DIVISION: MOED 3. i. Erub1 and Shittuf1 may be made from any food3 save water or salt. Any food may be bought with [Second] Tithe money4 save water or salt. If a man vowed to abstain5 from food he is still allowed water or salt. They may prepare Erub for a Nazirite with wine, and for a non-priest with Heave¬ offering6 (Symmachos says: With common produce [alone]). [They may prepare it] for a priest in a Grave-area.7 R. Judah says: Even in a grave¬ yard, since he can go and make himself a partition6 and so eat [in cleanness].
2. They may prepare Erub with tfoncff-produee,9 with First Tithe from which Heave-offering has been given,10 with Second Tithe or dedicated produce which have been redeemed (and priests [may prepare Erub] with Dough-offering11 or Heave-offering);12 but not with untithed produce or First Tithe from which Heave-offering has not been given, or Second Tithe or dedicated produce which have not been redeemed. If a man sent his Erub by the hand of a deaf-mute, an imbecile, or a minor, or by the hand of one that does not admit the lawfulness of Erub,li the Erub is not valid; but if he had told another to receive it from him, then the Erub is valid.
3. If he put it on a tree higher then ten handbreadths, his Erub is not valid, but if lower than ten handbreadths, it is valid. If he put it in a cis¬ tern, even a hundred cubits deep, his Erub is valid. If he put it on the end of a reed or on the end of a stick that had been uprooted and thrust in [the ground], even though it is a hundred cubits high, the Erub is valid. If he put it in a cupboard and shut it up and the key was lost, the Erub is valid. R. Eliezer says: Unless he knows that the key is in its place the Erub is not valid.
4. If while it was yet day14 it rolled beyond the Sabbath limit, or if a heap [of stones] fell on it, or if it was burnt, or if, being Heave-offering, it contracted uncleanness,1 s the Erub is not valid; but if the like mishap be¬ fell it after nightfall the Erub is valid; and if it is in doubt, R. Meir and R. Judah say: It is like the ass-driver and camel-driver.16 R. Jose and R. Simeon say: Where there is doubt concerning Erub it is deemed valid. R. Jose said: Abtolemos in the name of five elders testified of an Erub about which there was doubt, that it is deemed valid.
5. A man may make conditions17 about his Erub and say, ‘If gentiles18 come from the east let my Erub be to the west; if from the west, let my Erub be to the east; if from both sides let me go to which side I will; if they come from neither side, let me be as the people of my town’;19 [or] 1 App. I. 8. Here, and in the following two chapters, the Erub (commingling, fusing) of Sabbath limits is intended. See below, 81, *. 'Erub of courtyards’ is effected with a loaf only; see 7“.
1 App. I. 39. The ‘association of alley-ways’ — creating a right of unrestricted access in the associated courtyards and alley-wavs. 3 See below, 7“.
6 Though not fit for him it is fit for others. For the Nazirite see Num. 6*. and for Heave¬ offering see App. I. 48, Terumah.
10 The levite must give to the priest as Heave-offering a tithe from the tithe (‘First Tithe') which he, the levite, has received. 11 Num. 15“; p. 83, n. 1.
17 Some texts omit the bracketed sentence. 17 A Samaritan or a Sadducee.
14 Before sunset on Friday evening.
1 * Therefore unfit for food for any one, even a priest.
16 He is unable to decide whether he has acquired right to move 2,000 cubits in any direction from the point where the Erub was laid down, or whether he has only right to move within 2,000 cubits of his home; just so a man who leads a camel and an ass cannot progress, since the ass will only move if urged from behind, and a camel if led from before.
17 He lays down two Erubs, one at the Sabbath limit to the east and one at the Sabbath limit to the west, leaving it conditional which he shall abide by.