Talmud for Eruvin 7:10

בַּכֹּל מְעָרְבִין וּמִשְׁתַּתְּפִין, חוּץ מִן הַמַּיִם וּמִן הַמֶּלַח, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כִּכָּר הוּא עֵרוּב. אֲפִלּוּ מַאֲפֵה סְאָה וְהִיא פְרוּסָה, אֵין מְעָרְבִין בָּהּ. כִּכָּר בְּאִסָּר וְהוּא שָׁלֵם, מְעָרְבִין בּוֹ:

An eruv and a partnership (in a mavui) is made with all (foods), except with water and salt. [("An eruv":) We are speaking here of eruvin of tchumin (Sabbath bounds); for eruvin of chatzeroth (courtyards) are made only with bread.] These are the words of R. Eliezer. R. Yehoshua says: A loaf is an eruv. [R. Eliezer, in "all (foods)" includes eruvei chatzeroth, permitting a piece of bread and not requiring an entire loaf; and R. Yehoshua differs with him, saying that only an entire loaf is an eruv. The halachah is in accordance with R. Yehoshua.] (R. Yehoshua says:) It is forbidden to make an eruv with a baked piece (of bread) even if it contains a sa'ah (of flour) [The reason: animosity, the possibility that this will arouse contention among the men of the courtyard, viz.: "I gave a whole loaf and he gave only a piece!"]; it is permitted to make an eruv with a whole loaf (even) if it is (only) the size of an issar. [It is placed as an eruv together with the other loaves of the men of the courtyard, so long as there be among all of them the size of a dried fig for each one. Rambam explains that a whole loaf the size of an issar (a certain coin) may be used as an eruv by itself for all the men of the courtyard, irrespective of the amount.]

Jerusalem Talmud Bava Batra

⁵⁸A parallel but materially different treatment of the same subject is in ‘Erubin 7:11, 24d lines 12–16. Rebbi Joḥanan in the name of Rebbi Eleazar ben Rebbi Simeon. If anybody does not want to participate in an ‘eruv⁵⁹A major bone of contention between Sadducees and Pharisees in Second Temple times was the interpretation of Ex. 19:26: “Nobody shall leave his place on the Sabbath day.” It is agreed that this implies that one may carry things at will at “one’s place”, i. e., in one’s house, and that one may not carry in the public domain. As a matter of principle, it is agreed that a condominium space, such as a courtyard, does not qualify as “one’s place.” In pharisaic interpretation, this is only a rabbinic interpretation; it is not biblical. As a consequence, there is a rabbinic possibility to turn the courtyard into a common space by collecting contributions to symbolically prepare food for a common meal of all dwellers around the courtyard and depositing it in one of the houses. This is called “ ‘eruv (mixing) of courtyards”. The whole idea of ‘eruv is rejected by Sadducees who consider reliance on it as a breach of the biblical Sabbath prohibition. It is similarly possible to turn a dead-end alley into a common courtyard of all dwellers there by affixing either a vertical lath or an horizontal beam at the entrance to the alley and then treating the alley and all courtyards which open into it as one large courtyard where then carrying is permitted. But if even one dweller in a courtyard or a dead end alley rejects the entire idea of ‘eruv, no ‘eruv can be made. The presence of Gentiles is irrelevant for purposes of making an ‘eruv. one enters his house and makes the ‘eruv against his will. But was it not stated: if he does not want to make an ‘eruv, if he does not refuse one enters his house and makes the ‘eruv against his will? Because he does not refuse. But not if he does refuse⁶⁰One Sadducee living in a courtyard makes the ‘eruv impossible for the entire dead end alley. No Sadducees are known from after the time of the war of Bar Kokhba except Samaritans.. But was it not stated⁶¹Tosephta Bava meṣi‘a 11:18; Babli ‘Eruvin 80a.: “The dwellers at a dead end alley may force one another to make a lath or a beam for the dead end alley.⁶²How can one force a rabbinic institution on Sadducees or Samaritans?” Rebbi Yose ben Rebbi Abun said, not that he refused⁶³He is neither Sadducee nor Samaritan. but out of ill-will he does not want to participate in an ‘eruv⁶⁴This is a particular case of the principle that “one forces people not to behave like the people of Sodom” (Babli 12b), viz., to refuse anything which does not hurt himself but will benefit others..

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