Rif Beitza 9a {Beitza 16b continues; 17a}

9a
{Beitza 16b continues}

ואותו חצר נותנהו לה על מנת שאין לבעלה רשות בה וכדרבנן
דלר"מ לא משכחת שיהא לה חצר שלא יהא שלו
דקאמר בכסף על ידי (עצמו) [אחרים] דקניה רבו בכל ענין
אלא אליבא דרבנן
וכיון דחצר שלה ולא לבעלה ומקבלת פרס ואוכלת במקומה דינא הוא דצריכו' לערב
כרבי יהודה בן בבא דאמר בנדרי' דאוסר בנשים
אבל בעירובי תבשילין דלא שייך לא מצי זכייה לאחרינ' משום הכי לא תנן גבי מערים אדם על מעשר שני על ידי אשתו אלא בשתופי מבוי בלבד כדאמ' לענין שבת

and that courtyard must be given to her on condition that he husband does not have right to it, and this is all according to the Sages.
For according to Rabbi Meir, we will not find that she has a courtyard which is not his {=her husband's}, for he states that money from others {for a servant}, that his master acquires in any case.
Rather, this is according to the Sages.
And since the courtyard his hers and not her husband's, and she takes her portion {of food} and eats in her own pace, the law is that she needs an eruv, like Rabbi Yehuda ben Bava who said in Nedarim that he forbids by women {unless that made an eruv}.
But by eruv tavshilin, where it is not applicable, we do not find that acquisition on behalf of others. Because of this, we do not learn in the Mishna {zechiya to others} that one can be tricky with his maaser sheni via his wife -- only by shitufei mevoat, as we say in terms of Shabbat.

ההוא סמיא דמסדר מתנית' קמיה דמר שמואל יומא חד חזייה דהוה עציב א"ל אמאי עציבת א"ל דלא אותיבי עירובי תבשילין א"ל סמוך אדידי לשנה חזייה דהוה עציב א"ל אמאי עציבת א"ל דלא אותיבי עירובי תבשילין א"ל פושע את לכו"ע שרי לדידך אסיר:

There was a certain blind man who ordered Tanaaitic texts {=said them by heart} before Mar Shmuel {who, as mentioned above, made an eruv tavshilin for all of Nehardea}. One day, he {=Mar Shmuel} saw that he was dejected.
He {=Mar Shmuel} said to him: Why are you dejected?
He said to him {Mar Shmuel}: Because I did not set up an eruv tavshilin {and cannot cook for Shabbat}.
He said to him: Rely upon mine.
The next year, he {Mar Shmuel} saw that he was dejected.
He {Mar Shmuel} said to him: Why are you dejected?
He said to him: Because I did not set up an eruv tavshilin.
He {Mar Shmuel} said to him: You are negligent! For the entire world, it is permitted, but for you, it is forbidden!

ת"ר יו"ט שחל להיות ע"ש אין מערבין לא עירובי תחומין ולא עירובי חצירות רבי אומ' מערבין עירובי חצרו' אבל לא עירובי תחומין (מתוך) שאתה אוסרו בדבר שאסור לו ואי אתה אוסרו בדבר המותר לו:

שלח ר' אלעזר לגולה לא כשאתם שונין בבבל רבי מתיר וחכמים אוסרין אלא ר' אוסר וחכמים מתירין
אמר רבא אמר רב סחור' א"ר הונא הילכתא כותיה דרבי לאיסור':

The Sages learnt {in a brayta}: Yom Tov which occurs on erev Shabbat, {on Yom Tov} we may not establish an eruv techumin {to set a Shabbat domain to carry 2000 cubits in each direction} nor an eruv chatzeirot {to allow carrying in a courtyard which contains multiple houses}.
Rabbi says: We may make eruv chatzeirot but nor eruv techumin. You may forbid him in something forbidden to him {and techum is an issue on Yom Tov as well} but you cannot forbid him in something that is permitted to him {namely, carrying in courtyards on Yom Tov without an eruv}.

Rabbi Eleazar {the Amora} sent to the exile: it is not like you learn in Bavel that Rabbi permits and the Sages forbid {by eruv chatzeirot}. Rather, Rabbi prohibits and the Sages permit.

{Beitza 17a}
Rava cited Rav Sechora who cited Rav Huna: The halacha is in accordance with Rabbi to forbid {even by eruv chatzeirot}.

ת"ר יו"ט שחל להיות בשבת בש"א מתפלל שמנה של שבת בפני עצמה ושל יו"ט בפני עצמה
ובה"א מתפלל שבע מתחיל בשל שבת ומסיים בשל שבת ואומר קדושת היום באמצע
רבי אומר אף חותם בה מקדש השבת וישראל והזמנים

The Sages learnt {in a brayta}:
If Yom Tov falls on Shabbat:
Bet Shammai say: He should pray {in the Amida} eight {rather than the usual 7 for Shabbat of 7 for Yom Tov} - {a blessing} for Shabbat by itself and for Yom Tov by itself {thus yielding an addition blessing}.
And Bet Hillel say: He should pray seven {blessings, incorporating both Shabbat and Yom Tov into a single blessing}. He should begin with {mentioning Shabbat} and close {the blessing} with Shabbat, and mention the sanctification of the day {of Shabbat and Yom Tov} in the middle.
Rabbi says {modifying Bet Hillel so that he does not end only with Shabbat}: He should close "Who has sanctified the Shabbat, Israel, and the Seasons {=festivals}."

תני תנא קמיה דרבינא מקדש ישראל והשבת והזמנים
א"ל אטו שבת ישראל מקדשי ליה שבת הא מקדשא וקיימא אלא אימא מקדש השבת וישראל והזמנים
אמר רב יוסף הלכה כרבי וכדמתרץ רבינא

A tanna {someone who said over Tannaitic statements} taught before Ravina: "Who sanctifies Israel and the Shabbat and the Seasons.
He {=Ravina} said to him: Because of Shabbat, Israel were sanctified. Shabbat sanctifies and stands by itself. Rather, say "Who sanctifies Shabbat and Israel and the Seasons."
Rav Yosef said: The halacha is like Rabbi {that we mention all these in the closing} and as in the correction of Ravina.

ת"ר שבת שחלה להיות בר"ח או בחולו של מועד ערבית שחרית ומנחה מתפלל שבע ואומר מעין המאורע בעבודה ואם לא אמר מחזירין אותו
ר"א אומר בהודאה
ובמוספין מתחיל בשל שבת ומסיים בשל שבת ואומר קדושת היום באמצע
רשב"ג ור' יוחנן בן ברוקא אומר כל מקום שהוא זקוק לשבע מתחיל בשל שבת ומסיים בשל שבת ואומר קדושת היום באמצע

א"ר הונא אין הלכה כאותו הזוג:

The Sages learnt {in a brayta}: If Shabbat fell on Rosh Chodesh or Chol haMoed:
During Maariv, Shacharit, and Mincha one prays seven {blessings in Shemoneh Esrei -- this is the standard Shabbat Shemoneh Esrei} and he says Yaaleh veYavo with mention of the occasion in Retzei. Rabbi Eliezer says: In Modim {like where we place al haNissim}.
And during Mussaf, he begins {the center blessing of Shemoneh Esrei, which is usually tikanta Shabbat} with {mention of} Shabbat and end with Shabbat, and say the sanctification of the day in the middle {which is what we accomplish with ata yetzarta}.
Rabban Shimon ben Gamliel and Rabbi Yochanan ben Beroka say: Any place where is is established for seven {blessings - that is, Maariv, Shacharit and Mincha}, he begins with that of Shabbat and ends with that of Shabbat, and says the sanctification of the day in the middle {rather than, as the Tanna Kamma and Rabbi Eliezer had, in a separate yaaleh veyavo}.

Rab Huna said: The halacha is not like that pair {=Rabban Shimon ben Gamliel and Rabbi Yochanan ben Beroka}.
{Thus, during Maariv, Shacharit, and Mincha, we use the separate yaaleh veyavo.}

א"ר חייא בר אשי א"ר מניח אדם עירובי תחומין מיו"ט לחבירו ומתנה וכל שכן עירובי תבשילין
ורבא אמר מניח אדם עירובי תבשילין מיו"ט לחבירו ומתנה אבל לא עירובי תחומין
דלמיקנא ביתא ביו"ט לא

Rabbi Chiyya bar Ashi cited Rav: One may establish his eruv techumin on the first day of Yom Tov for the next {= the second day of Yom Tov of the exile} and make a condition, and certainly may do so for his eruv tavshilin.
{That is, since only one day is in fact Yom Tov and the other is really weekday, one can state: If today is weekday, then it is fine to make an eruv techumin or an eruv tavshilin. If today is Yom Tov and tomorrow is a weekday, then no eruv is necessary. And a similar idea for eruv techumin, except with specifications for both days.}
And Rava said: One may establish an eruv tavshilin from one day of Yom Tov to the next and make a condition, but not for eruv techumin. For one may not acquire residence {for techum Shabbat/Yom Tov purposes} on Yom Tov.