וּמָר סָבַר: לְקָרְבָּן גָּדוֹל קָא מְכַוֵּין.

And the other Sage, Rabbi Yoḥanan, maintains: He intends to bring a large offering of eighty loaves, and therefore none of the loaves are consecrated.

אָמַר אַבַּיֵי: לֹא שָׁנוּ אֶלָּא בְּאִילָן שֶׁתַּחְתָּיו שְׁתֵּים עֶשְׂרֵה אַמָּה, אֲבָל בְּאִילָן שֶׁאֵין שְׁתֵּים עֶשְׂרֵה אַמָּה – הֲרֵי מִקְצָת בֵּיתוֹ נִיכָּר.

Abaye said: They only taught Rav’s ruling that one cannot establish residence beneath a tree without precisely defining a particular location, with regard to a tree beneath which there are at least twelve cubits. However, with regard to a tree beneath which there are not twelve cubits, he can establish residence there, as at least part of his residence is conspicuous. In that case, there is a partial overlap between the middle four cubits beneath the tree and the four cubits nearest him and the four cubits farthest from him, and consequently each necessarily contains at least part of his residence.

מַתְקִיף לָהּ רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ: מִמַּאי דִּבְאַרְבְּעֵי מְצִיעֲתָא קָא מְסַיֵּים? דִּלְמָא בְּאַרְבְּעֵי דְּהַאי גִּיסָּא וּבְאַרְבְּעֵי דְּהַאי גִּיסָּא קָמְסַיֵּים!

Rav Huna, son of Rav Yehoshua, strongly objects to this: From where is it ascertained that he designates his residence in the four middle cubits, so that there is a partial overlap with both the nearest and the farthest cubits; perhaps he designates it in the four cubits on this side or in the four cubits on the other side? Since he does not know which location he designated as his residence, he did not establish residence anywhere beneath the tree.

אֶלָּא אָמַר רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ: לֹא שָׁנוּ אֶלָּא בְּאִילָן שֶׁתַּחְתָּיו שְׁמוֹנֶה אַמּוֹת, אֲבָל בְּאִילָן שֶׁתַּחְתָּיו שֶׁבַע אַמּוֹת – הֲרֵי מִקְצָת בֵּיתוֹ נִיכָּר.

Rather, Rav Huna, son of Rav Yehoshua, said: Abaye’s statement must be emended. They taught this only with regard to a tree that has at least eight cubits beneath it. However, with regard to a tree that has only seven cubits beneath it, even if one did not establish a particular location, he acquires residence, as at least part of his residence is conspicuous, as any four cubits must include at least one cubit of his residence.

תַּנְיָא כְּוָותֵיהּ דְּרַב, תַּנְיָא כְּוָותֵיהּ דִּשְׁמוּאֵל.

With regard to the dispute between Rav and Shmuel, the Gemara notes that one baraita was taught in accordance with the opinion of Rav and another baraita was taught in accordance with the opinion of Shmuel.

תַּנְיָא כְּוָותֵיהּ דְּרַב: מִי שֶׁבָּא בַּדֶּרֶךְ וְחָשְׁכָה לוֹ, וְהָיָה מַכִּיר אִילָן אוֹ גָּדֵר, וְאָמַר “שְׁבִיתָתִי תַּחְתָּיו״ – לֹא אָמַר כְּלוּם. אֲבָל אִם אָמַר “שְׁבִיתָתִי בְּמָקוֹם פְּלוֹנִי״ – מְהַלֵּךְ עַד שֶׁמַּגִּיעַ לְאוֹתוֹ מָקוֹם. הִגִּיעַ לְאוֹתוֹ מָקוֹם – מְהַלֵּךְ אֶת כּוּלּוֹ וְחוּצָה לוֹ אַלְפַּיִם אַמָּה.

The Gemara elaborates. A baraita was taught in accordance with the opinion of Rav: With regard to one who was coming along the way on Shabbat eve, and it grew dark while he was traveling, and he was familiar with a tree or a fence within two thousand cubits of his current location, and he said: My residence is beneath that tree, he has not said anything of legal consequence. However, if he said: My residence is in such-and-such place, he walks until he reaches that place. Once he reached that place that he established as his residence, he walks through all of it and another two thousand cubits beyond it.

בַּמֶּה דְּבָרִים אֲמוּרִים – בְּמָקוֹם הַמְסוּיָּים, כְּגוֹן שֶׁשָּׁבַת בְּתֵל שֶׁהוּא גָּבוֹהַּ עֲשָׂרָה טְפָחִים וְהוּא מֵאַרְבַּע אַמּוֹת וְעַד בֵּית סָאתַיִם.

In what case are these matters, that he establishes four cubits as his residence, and another two thousand cubits in each direction, stated? In a case where he selected a well- defined, clearly demarcated place, i.e., a case where he established residence on a mound ten handbreadths high, and its area ranges from a minimum of four cubits to a maximum of two beit se’a .

וְכֵן בִּקְעָה שֶׁהִיא עֲמוּקָּה עֲשָׂרָה וְהִיא מֵאַרְבַּע אַמּוֹת וְעַד בֵּית סָאתַיִם. אֲבָל בְּמָקוֹם שֶׁאֵין מְסוּיָּים – אֵין לוֹ אֶלָּא אַרְבַּע אַמּוֹת.

And, likewise, that is the halakha when he establishes residence on a plain ten handbreadths deeper than the surrounding area, and its area ranges from a minimum of four cubits to a maximum of two beit se’a . However, if he selected a place that is not defined, e.g., in the middle of a plain, he does not establish residence, and accordingly he has only four cubits in which to move.

הָיוּ שְׁנַיִם, אֶחָד מַכִּיר וְאֶחָד שֶׁאֵינוֹ מַכִּיר – זֶה שֶׁאֵינוֹ מַכִּיר מוֹסֵר שְׁבִיתָתוֹ לַמַּכִּיר, וְהַמַּכִּיר אוֹמֵר “שְׁבִיתָתִי בְּמָקוֹם פְּלוֹנִי״.

If two people were walking together, one of whom is familiar with a particular location in the distance, and one of whom is not familiar with it, the one who is not familiar with it entrusts his right to designate his residence to the one who is familiar with it, and the one who is familiar with it says: My residence is in such-and-such place.

בַּמֶּה דְּבָרִים אֲמוּרִים – כְּשֶׁסִּיֵּים אַרְבַּע אַמּוֹת שֶׁקָּבַע, אֲבָל לֹא סִיֵּים אַרְבַּע אַמּוֹת שֶׁקָּבַע – לֹא יָזוּז מִמְּקוֹמוֹ.

In what case are these matters, that he acquires four cubits as his residence and another two thousand cubits in each direction, stated? In a case where he defined the four cubits that he seeks to establish as his residence. However, if he did not define the four cubits that he seeks to establish as his residence, he may not move from his current place, as neither did he seek to establish residence there, nor did he acquire it in the location he sought to establish residence. This baraita is in accordance with the opinion of Rav opinion that one who fails to designate the four cubits he seeks to establish as residence has no residence at all.

לֵימָא תֶּיהֱוֵי תְּיוּבְתֵיהּ דִשְׁמוּאֵל! אָמַר לָךְ שְׁמוּאֵל: הָכָא בְּמַאי עָסְקִינַן – כְּגוֹן דְּאִיכָּא מִמְּקוֹם רַגְלָיו וְעַד עִיקָּרוֹ תְּרֵי אַלְפֵי וְאַרְבַּע גַּרְמִידֵי, דְּאִי מוֹקְמִית לֵיהּ בְּאִידָךְ גִּיסָּא דְּאִילָן – קָם לֵיהּ לְבַר מִתְּחוּמָא,

Gemara poses a question: Let us say that this baraita is a conclusive refutation of the opinion of Shmuel? The Gemara answers: There is no difficulty, as Shmuel could have said to you: With what are we dealing here? We are dealing with a special case, where from the place he is standing to the trunk of the tree there is a distance of two thousand and four cubits, so that if you were to establish residence on the other side of the tree, it would be situated outside his Shabbat limit.

אִי סִיֵּים אַרְבַּע אַמּוֹת – מָצֵי אָזֵיל, וְאִי לָא – לָא מָצֵי אָזֵיל.

Consequently, if he designated his four cubits on the near side of the tree he may go there; and if not, he may not go from the place he is standing. In other words, since he did not establish residence in a particular location, the concern is that he sought to establish it beyond his two thousand cubit limit.

תַּנְיָא כְּוָותֵיהּ דִּשְׁמוּאֵל: טָעָה וְעֵירֵב לִשְׁתֵּי רוּחוֹת, כִּמְדוּמֶּה הוּא שֶׁמְּעָרְבִין לוֹ לִשְׁתֵּי רוּחוֹת, אוֹ שֶׁאָמַר לַעֲבָדָיו “צְאוּ וְעָרְבוּ לִי״, אֶחָד עֵירֵב עָלָיו לַצָּפוֹן וְאֶחָד עֵירֵב עָלָיו לַדָּרוֹם – מְהַלֵּךְ לַצָּפוֹן כְּעֵירוּבוֹ לַדָּרוֹם, וְלַדָּרוֹם כְּעֵירוּבוֹ לַצָּפוֹן.

A baraita was taught in accordance with the opinion of Shmuel. If one erred and established an eiruv in two directions at once, for example, if in his ignorance he imagined that it is permitted to establish an eiruv in two directions, that he may extend the distance that he may walk on Shabbat in two opposite directions, or if he said to his servants: Go out and establish an eiruv for me, without specifying the direction, and one established an eiruv for him to the north, and one established an eiruv for him to the south, he may walk to the north as far as he is permitted go based on his eiruv to the south, and he may walk to the south as far as he is permitted go based on his eiruv to the north. In other words, the assumption is that he established residence in both directions based on the eiruv in each direction, and he must therefore take both into consideration before moving.

וְאִם מִיצְּעוּ עָלָיו אֶת הַתְּחוּם – לֹא יָזוּז מִמְּקוֹמוֹ.

And consequently, if each eiruv was placed two thousand cubits in opposite directions placing him in the middle of the limit, he may not move from his current location, as it is prohibited to venture beyond either limit. Apparently, even if one did not establish residence in a particular location, as in this case he has acquired residence in both places, nonetheless, the halakha is that residence has been established in his current location, in accordance with the opinion of Shmuel.

לֵימָא תֶּיהֱוֵי תְּיוּבְתֵיהּ דְּרַב! רַב תַּנָּא הוּא וּפָלֵיג.

The Gemara poses a question: Let us say that this baraita is a conclusive refutation of the opinion of Rav? The Gemara answers: This baraita indeed differs with Rav’s ruling. Nevertheless his opinion is not disqualified, as Rav himself had tanna status and therefore, unlike later amora’im , could disagree with opinions of tanna’im .

“אָמַר שְׁבִיתָתִי בְּעִיקָּרוֹ – מְהַלֵּךְ מִמְּקוֹם רַגְלָיו וְעַד עִיקָּרוֹ אַלְפַּיִם אַמָּה, וּמֵעִיקָּרוֹ לְבֵיתוֹ אַלְפַּיִם אַמָּה. נִמְצָא מְהַלֵּךְ מִשֶּׁחֲשֵׁיכָה אַרְבַּעַת אֲלָפִים אַמָּה״.

We learned in the mishna that if, however, he said: My residence is at the trunk of the tree, he established residence there, and he may walk from the place that he is standing to the trunk of the tree, up to two thousand cubits, and from the trunk of the tree to his house another two thousand cubits. Ultimately, he may walk after nightfall a total distance of four thousand cubits.