Eiruvin 50a, b

We learn about the concepts of "consecutively" and "simultaneously" in today's daf.  As well, we learn more about how the rabbis value each others' words.

The rabbis assert that no two things can occur at exactly the same moment.  Thus the notion of simultaneity does not exist.  Instead, the question becomes measuring which event occurred first.  If events are said to occur simultaneously, it means that we cannot know which event took place first.

The rabbis discuss the placement of an eiruv at greater length.  They describe the idea of place; when a person declares that a certain place is his (sic) residence, how that place might be determined and measured.  In particular, the rabbis speak about claiming residence beneath a tree.  The exact point of residence can be important in a number of circumstances.  It can allow a person to walk four thousand cubits, or limit a person to four cubits.

A note explains that some believe that Rav had the status of a tanna, and thus he was able to question the words of the baraitot.  Apparently Rav's name was mentioned in three places in the baraitot as "Rav Abba", and thus Rav was actually a tanna himself.  However, Rav is considered to be an amora, likely because Rav Yochanan and Shmuel - not tannaim - disagreed with Rav and the halacha was occasionally in their favour.  In the end, it is noted that the rabbis do not oppose Rav in baraitot.

Again we are presented with the clear structures, hierarchies, and boundaries of ancient Jewish thought.  Logic is used to justify the creation of finite, static differences between one time and another, one place and another, one state of being and another.  These are incredibly useful when building a society; the imposition of social order based on a combination of understood social norms and also the will of either G-d, or those with power (ie. the Sages), or some combination of the two.  Difficulties arise when these same rules are applied over generations.  If we do not believe that there is a clear state of tamei and a clear state of tahor, for example, how can we participate fully in traditional Jewish observance?

I overwhelmed with respect for the work of the rabbis. Simultaneously (or, perhaps, consecutively... but without knowing which feeling came first) I am frustrated by the limitations that are created and then adhered to.  Although these structures organize our worlds, they also potentially limit our worlds.  I'm sitting on this line between the two; fascinated.