Eruvin 30B

שמערבין לגדול ביום הכפורים!

that one may establish an eiruv for an adult even on Yom Kippur, despite the fact that he may not eat on Yom Kippur? It must be because eating is permitted to a minor.

אמרו להן: אבל! אמרו להן: כשם שמערבין לגדול ביום הכפורים, כן מערבין לנזיר ביין ולישראל בתרומה.

Beit Shammai said to them: Indeed [aval], it is so. Beit Hillel said to them: Just as one may establish an eiruv for an adult on Yom Kippur, so too, one may establish an eiruv for a nazirite with wine and for an Israelite with teruma.

ובית שמאי: התם ⁠— איכא סעודה הראויה מבעוד יום, הכא ⁠— ליכא סעודה הראויה מבעוד יום.

And how do Beit Shammai explain the difference between these cases? The Talmud explains: There, with regard to Yom Kippur, there is at least a meal that was fit to be eaten by that person while it was still day, on the eve of Yom Kippur. Here, in the cases of wine for a nazirite and teruma for an Israelite, there is no meal that was fit to be eaten by them while it was still day, on Friday.

כמאן? דלא כחנניה. דתניא, חנניה אומר: כל עצמן של בית שמאי לא היו מודים בעירוב עד שיוציא מטתו וכל כלי תשמישיו לשם.

The Talmud asks: In accordance with whose opinion was that entire baraita stated? It was not taught in accordance with the opinion of Ḥananya, as it was taught in another baraita that Ḥananya says: The whole view of Beit Shammai, i.e., their fundamental position, was that they did not concede to the very possibility of joining Shabbat borders [eiruv teḥumin] by simply placing food in a particular location. Rather, they hold that one’s Shabbat residence remains the same until he literally moves his residence, such as if he carries out his bed and his utensils to there, to a new location.