Eruvin 95b — the Talmud in English

And in a time of danger,

when he fears remaining there, lest robbers come and attack him,

he conceals them

in a garment,

and goes away.

Rabbi Shimon says:

He carries them less than four cubits,

and

afterward

gives them to his fellow, and his fellow to his fellow,

and each one carries them less than four cubits,

until he reaches the outer courtyard,

the first one in the city, which is a guarded place.

And likewise his son,

who was born in the field on Shabbat,

he gives him to his fellow, and his fellow to his fellow,

each one less than four cubits,

even one hundred

people, until he brings him into the city.

Rabbi Judah says: A person gives a barrel

with water

to his fellow, and his fellow to his fellow,

and carries it in this manner

even outside the Shabbat limit.

They said to him: You shall not carry

this

barrel farther than the feet of its owner,

for it may be carried only as far as its owner is able to walk. The manner of their dispute will be explained in the Gemara.

Gemara:

And we raise a difficulty concerning it: Is it so that only

one pair, yes,

he is permitted to bring in at once, according to the first Tanna?

More—

no?

Let us say

that perhaps

we learned anonymously

in the Mishna

not according to Rabbi Meir.

But an anonymous Mishna is Rabbi Meir, is it not?

For if it is according to Rabbi Meir, he said

that if a fire broke out on Shabbat in his courtyard,

he puts on everything that he is able to put on, and wraps himself in everything that he is able to wrap himself in,

even many garments one atop another, and carries them out to another courtyard. But here, they permitted only one pair?

For we learned

in tractate Shabbat [120a]:

And there,

to the courtyard adjacent to the fire,

he brings out all his utensils of use

that he needs for that Shabbat.

And he puts on everything that he is able to put on, and wraps himself in everything that he is able to wrap himself in.

And the Gemara explains:

And that anonymous teaching—

from where do you know that it is Rabbi Meir?

For it teaches concerning it

in a beraita [there]:

He puts on and brings out

to another courtyard,

and removes it

there, and again

puts on, brings out, and removes, even the entire day—all these are the words of Rabbi Meir. [

And Rabbi Yosei disagrees with him, permitting only eighteen garments. And he is the Rabbi Yosei mentioned in the Mishna who disagrees with the first Tanna. It follows that the first Tanna is Rabbi Meir.]

And we answer:

Rava said: Even if you say

that the Mishna

is Rabbi Meir,

it is not difficult:

There,

with other garments, in accordance with

his ordinary manner of clothing during the week—

the Sages established it.

For they permitted him to put them on in the manner in which he puts them on during the weekday. And he proceeds to explain.

And

also

here, with tefillin. In accordance with

the

ordinary manner of clothing during the week—

the Sages established it.

Rava explains:

There, since on

a weekday

however much he wishes, he puts on,

for his practice is to put on as many garments as he wishes during the week; therefore

with regard to rescue

on

Shabbat too, the Sages permitted him

to bring out as many garments as he wishes by way of clothing.

But

here, since even on a weekday

only

one pair, yes,

he puts on,

more, no.

And no more. Therefore,

with regard to rescue too—

one pair, yes; more, no.

For the Tanna of the Mishna holds that Shabbat is a time for tefillin, and the practice is to put on tefillin on Shabbat; and they permitted with regard to rescuing them from degradation only that he put them on in the manner of its mitzva, and no more.

We learned in the Mishna:

Rabban Gamliel says: two pairs at a time:

And we raise a difficulty concerning it:

What does

Rabban Gamliel

hold?

If he holds that Shabbat is a time for tefillin,

and they permitted him to rescue them only in the manner of their mitzva, then

one pair, yes; more, no. Why did he permit putting on two pairs at a time?

And if he holds that Shabbat is not a time for tefillin, and because of rescue

they permitted it, and since he puts them on his head and on his arm, they are not considered a burden, but

the manner of clothing

is that they are an adornment for a person, and in such a form

the Sages permitted him.

If so,

even more

than one pair

also

should be permitted to bring in?

And we answer:

In truth, he holds

Rabban Gamliel

that Shabbat is not a time for tefillin.

And when the Sages permitted it with regard to rescue,

when he brings them in

by way of clothing,

it is specifically

in the place

that is fit for putting

tefillin on it, since not the entire head is fit for putting on tefillin, but specifically within the indentation at the crown of the head.

And with regard to Shabbat too, it is specifically there that they are considered an adornment; but outside the indentation, since they protrude excessively, they are not an adornment but a burden, and it is forbidden to enter the city wearing them.

And we object:

If so,

only

one pair, yes,

is fit to be put there.

More, no.

For apparently that place [on the head and arm] can contain only one pair!

And we answer:

Rav Shmuel bar Rav Yitzḥak said: There is a place on the head where two tefillin can be put!

And we object:

That works

with tefillin

on the head.

But tefillin

of the hand—

what is there to say?

For not the entire arm is fit for putting on tefillin, but only the muscle, and there is no room there for more than one tefilla; how did they permit him to bring in two arm-tefillin?

And we answer:

As Rav Huna.

For Rav Huna said: Sometimes a person comes from the field with his burden on his head, and

when he comes to carry the burden, he

removes

the head-tefillin

from his head,

and ties them on his arm

so that his head will be free for the burden.

It follows that there is room on the arm for two tefillin.

And we object:

Say that Rav Huna said

that he puts them on his arm because they permitted him to do so in order

not to treat them in a degrading manner,

so that he would not place his burden on them; therefore they permitted him to put them on his arm.

But that the place is

fit

for putting on an additional tefilla—

who said so?

And we conclude:

Rather, as Rav Shmuel bar Rav Yitzḥak said

with regard to head-tefillin:

There is a place on the head that is fit for putting two tefillin.

Here too,

with regard to arm-tefillin, we say:

There is a place on the arm that is fit for putting two tefillin!

The school of Menashe taught: “

And you shall bind them as a sign

on your hand” -

This is the muscle,

the raised flesh of the arm, which is the bone between the elbow and the shoulder. “

And they shall be for frontlets

between your eyes”—

this is the crown of the head.

And we explain:

Where

on the crown of the head?

The school of Rabbi Yannai said: The place where the brain of an infant is soft,

tender.

And the Gemara explains the dispute between the first Tanna and Rabban Gamliel in the Mishna:

Let us say that they disagree concerning Rav Shmuel bar Rav Yitzḥak,

who said that there is a place on the head where two tefillin can be put—

they disagree.

For the first Tanna does not hold like Rav Shmuel bar Rav Yitzḥak,

and in his view there is room on the head and arm only for one pair of tefillin. Therefore it is forbidden to bring more than one pair into the city.

And Rabban Gamliel holds like Rav Shmuel bar Rav Yitzḥak,

and there is room on the head and arm for two tefillin.

And we reject this:

No,

they do not disagree in this matter! Rather,

everyone holds like Rav Shmuel bar Rav Yitzḥak.

And here: concerning Shabbat,

whether it is

a time for tefillin—they disagree.

For the first Tanna holds: Shabbat is a time for tefillin,

and the tefillin are not considered an adornment; rather, only the fulfillment of the mitzva makes them clothing.

Therefore, only one pair is permitted to be brought in. Furthermore, since Shabbat is a time for tefillin, there is a prohibition of “do not add” in putting on two pairs of tefillin. And the prohibition of “do not add” comes and makes the tefillin a burden.

And Rabban Gamliel holds: Shabbat is not a time for tefillin,

and it is not the mitzva that causes the tefillin to have the status of clothing; rather, they are an adornment in themselves.

And there is also no “do not add,” for the mitzva of tefillin does not apply at all on Shabbat, and they are merely like clothing. Therefore, it is permitted to bring in even two pairs, since two tefillin are also included in the category of adornment.

And if you wish, say: Everyone

holds

that Shabbat is a time for tefillin,

and tefillin are not included in the category of adornment.

And here they disagree concerning whether mitzvot require intention.

The first Tanna holds:

In every mitzva, one who wishes to fulfill his obligation

requires intention!

He must explicitly intend that he is doing it for the sake of the mitzva.

Therefore, he cannot bring in two pairs.

For whichever way one looks at it: if he intends to put them on for the sake of the mitzva, he transgresses “do not add.”

And if he does not intend to put them on for the sake of the mitzva, he does not fulfill his obligation with either of them, and they are a burden upon him.

And Rabban Gamliel holds:

Mitzvot

do not require intention,

and therefore he can bring in two pairs when he does not intend with them for the sake of the mitzva.

For with one pair he fulfills his obligation, even though he did not have intention, whereas with the second pair he does not transgress “do not add,” since he did not intend to fulfill a mitzva with it.

For one transgresses “do not add” only when one intends the addition for the sake of a mitzva. And with regard to each pair we say that with it he fulfills his obligation.