Rif Eruvin 14b {Eruvin 50b continues ... 51b}

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14b

{Eruvin 50b continues}
And the one who does know says, "our Shabbat abode should be in place X." When are these words said: When he delineated for him the four cubits that he established for him, but if he did not delineate for him the four cubits that he established, he may not move from his spot. {J: this seems to refer to the man who knows delineating a spot for his friend}

A brayta in accordance with Shmuel: If a man erred and made two eruvs in opposite directions, believing that one may make eruvs in different directions; or, if he said to his servants, "Go and make an eruv for me" and one made an eruv to the north and the other made an eruv to the south. He may proceed to the north as far as his eruv to the south allows, and may proceed to the south as far as his eruv to the north allows. But if they each measured their techum exactly {such that each is 2000 cubits from him}, he may not move from his place.

And even though {in a matter of dispute between} Rav and Shmuel, the halacha is like Rav in prohibitions, in this the halacha is like Shmuel, for we learn a brayta like Shmuel in this, for the Sages learnt {in a brayta in Beitza 33}:

Two who borrowed a cloak - this one to travel in the morning to the study hall, and this to travel in the evening to the synagogue ... if the techum of both is exact, it may not move from its place.

And we establish {there} that this is halacha. Therefore, the halacha here is also like the brayta in accordance with Shmuel, for they both stem from the same cause.

"he may walk from the place of his feet to its root 2,000 cubits":
{Eruvin 51a}
Rava said: And that is if, were he to run, he would reach it {before Shabbat}.
Abaye said to him: But it {the Mishna} said: "darkness overtook him."
{The answer:} Darkness overtook him to get to his house, but to get to the tree, he could go.
Some say: Darkness would overtake him if he walked slowly, but if he ran, he could reach there.

{Eruvin 49b}
Mishna:
Regarding this that they said that the poor person may make the eruv with his feet:
Rabbi Meir says: For us, we have only the poor person.
Rabbi Yehuda says: A poor person or a rich person are the same; They only said that one may make the eruv with bread in order to make it easier for the rich man, so that he need not go out and make the eruv with his feet.

{Eruvin 51a}
Gemara:
Rav Nachman said: The dispute is only when he wished to establish the eruv in his place {where he stood}. For Rabbi Meir holds that a poor person yes, and a rich person, no.

{Eruvin 51b}
And Rabbi Yehuda holds that both a poor person and a rich person {may}.
But in place X {where he does not stand}, a poor person may and a rich person may not, according to everyone.

Therefore it is clear that Rabbi Meir holds that the essence of an eruv is bread.
And {this that it states in the Mishna,} "They only said that one may make the eruv with bread in order to make it easier for the rich man, so that he need not go out and make the eruv with his feet" - Rabbi Yehuda states this.

A brayta in accordance with Rav Nachman: Both a poor person and a rich person may make an eruv with bread. And a rich man may not go outside the techum and say, "my Shabbat abode is in (place X) [my place]," for they only allowed one to make an eruv with one's legs for one travelling on the road and night fell upon him. These are the words of Rabbi Meir. Rabbi Yehuda says: Both a poor person and a rich person may make an eruv with their legs, and a rich man may go uotside of the techum {of the city} and say "My Shabbat abode should be in my place {where I stand}" and this is the essence of eruv. And the Sages permitted the head of a household to send his eruv in the hand of his son, in the hand of his servant, or in the hand of his agent, in order to be lenient upon him.

And the halacha is like Rav Nachman from the fact that Rabbi Chama taught {tani} to Chiyya bar Rav before Rav that both a poor person and a rich person (with bread). He {Rav} said to him: teach also that the halacha is like Rabbi Yehuda.

Mishna:
If one set out to go to a town in which they {in his home town wish to} make an eruv, and his fellow turned him back {and so he did not actually establish the eruv there on behalf of himself and his fellow townspeople}, he is permitted to go, and all the people of the town are prohibited.