Study Eruvin folio 96A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
ואיבעית אימא: דכולי עלמא לצאת לא בעי כוונה, והכא לעבור משום ״בל תוסיף״ קמיפלגי, דתנא קמא סבר: לעבור משום ״בל תוסיף״ לא בעי כוונה. ורבן גמליאל סבר: לעבור משום ״בל תוסיף״ בעי כוונה.
And if you wish, say instead that everyone agrees that to fulfill a mitzva one does not need intent, and here they disagree with regard to the condition needed to violate the prohibition: Do not add to mitzvot of the Torah. As the first tanna holds that one does not need intent to violate the prohibition: Do not add to mitzvot. One who dons another pair of tefillin transgresses the prohibition against adding to mitzvot even if he does not don them with the intention of fulfilling the mitzva. And Rabban Gamliel holds that in order to violate the prohibition: Do not add to mitzvot, one needs intent to perform a mitzva. Since in this case one’s intention is merely to move the tefillin to a safer place, he may don a second pair.
ואיבעית אימא: אי דסבירא לן דשבת זמן תפילין — דכולי עלמא לא לעבור בעי כוונה ולא לצאת בעי כוונה.
And if you wish, say instead that the dispute may be explained as follows. If we were to maintain that Shabbat is a fit time for donning tefillin, everyone would agree that one does not need intent to violate the prohibition against adding to mitzvot, nor does one need intent to fulfill a mitzva. In this case, one’s intention has no bearing on his action.
והכא ב״לעבור שלא בזמנו״ קמיפלגי. תנא קמא סבר: לא בעי כוונה. ורבן גמליאל סבר: לעבור שלא בזמנו בעי כוונה.
However, here, they disagree with regard to the condition for violating the prohibition against adding to a mitzva not in its proper time, i.e., when a mitzva is performed not at its prescribed time. The first tanna holds that if the act of a mitzva is performed not in its proper time, one does not need intent; that is, even if one does not intend to perform the mitzva he nonetheless violates the prohibition against adding to mitzvot by his action alone. Consequently, in this case, a person may not don more than one pair of tefillin. And Rabban Gamliel holds that to violate the prohibition against adding to a mitzva not in its proper time, one needs intent to fulfill the mitzva. Without such intent one does not violate the prohibition, and therefore in this case he may don a second pair of tefillin.