Study Eruvin folio 70B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
היכא דאי בעי לערובי מאתמול מצי מערב — בטולי נמי מצי מבטל, אבל האי כיון דאי בעי לערובי מאתמול — לא מצי מערב, לא מצי מבטל.
The Talmud explains the two sides of the question: On the one hand, perhaps only in a case where, if the person wanted to establish an eiruv on the previous day he could have established an eiruv, he can also renounce his rights on Shabbat. But this heir, since, if he wanted to establish an eiruv the previous day he could not have established an eiruv, as he was not then a resident of the courtyard, therefore, today he cannot renounce his rights either.
או דלמא: יורש כרעיה דאבוה הוא?
Or perhaps an heir is like his father’s foot, i.e., he is considered an extension of his father and substitutes for him in all regards, which means that just as his father could have renounced his rights, so can he.
אמר ליה: אני אומר מבטל, והני דבי שמואל תנו אין מבטל. איתיביה: זה הכלל, כל שמותר למקצת שבת — הותר לכל השבת, וכל שנאסר למקצת שבת — נאסר לכל השבת חוץ ממבטל רשות.
Rav Naḥman said to him: I myself say that an heir can indeed renounce rights in a courtyard, while those scholars of the school of Shmuel taught: He cannot renounce rights in a courtyard. Rava raised an objection to Rav Naḥman from the following baraita: This is the principle: Anything that is permitted for part of Shabbat is permitted for all of Shabbat, and anything that is prohibited for part of Shabbat is prohibited for all of Shabbat, apart from one who renounces his rights in a courtyard, for renunciation can provide an allowance halfway through Shabbat.
כל שהותר למקצת שבת, מותר לכל השבת — כגון עירב דרך הפתח, ונסתם הפתח. עירב דרך חלון, ונסתם חלון.
The Talmud now explains each element of the baraita: Anything that is permitted for part of Shabbat is permitted for all of Shabbat. For example: if an eiruv was established between two adjacent courtyards that are connected via an opening between them, and that opening was closed up on Shabbat, the eiruv is valid. Alternately, if an eiruv was established between the two courtyards that are connected via a window opening from one to the other, and that window was closed up on Shabbat, the eiruv is valid. As carrying from one courtyard to another was permitted at the beginning of Shabbat, it is permitted throughout Shabbat.