Eiruvin 44a, b

The rabbis want to better understand their thinking regarding a partition related to an eiruv constructed by people.  They look to other rulings about using people or animals as partitions.  A conversation regarding the sukkah ends with a number of guidelines.  These include:

• restrictions on the use of an animal as a sukkah wall (it must be tied well; it cannot shrink if it dies); 

• whether the wall in question is the third or fourth wall of the sukkah (designating the wall's status as permanent or temporary - and the partition must be a temporary structure);

• whether or not one knows that he is part of a partition (one cannot know that s/he is in that role -- to be knowledgeable about being part of a partition would suggest permanency)

Having delved further into the concept of people as partitions, the rabbis use 44b to explore the concept of knowledge of one's participation as a partition.  They cite a number of examples that demonstrate the importance of people not knowing that they are partitions.  

Finally, the rabbis discuss a new Mishnah that allows people to return to their private Shabbat boundary should they have left the boundary to "rescue or heal someone" and then are called back.  Clearly the rabbis want this person to be able to return to his Shabbat boundary.  However, they introduce the notion of a person who establishes his Shabbat residence in a very long cave.  They discuss whether or not - and how - that person might be able to return to his primary dwelling on Shabbat.

The disregard for animals as sentient beings stands out for me in today's daf, though it was a very small part of the day's reading.  As well, the contrast between the desire to make people's lives better and a desire to follow halacha that seems quite empty of human consideration.  For example, the rabbis want to make it easier for a person to return home on Shabbat following healing someone beyond the Shabbat boundary.  At the same time, they have chosen to interpret bareitot and Tanach writings as bereft of emotion or reason, including the need for a particular crossbeam at a particular place to allow people to carry things from one domain to another on Shabbat.  Even the creation of these domains seems somehow removed from the emotional truth of people's lives.  I have not yet found a way to deeply embrace these foundational principals and practices yet.  But who knows where learning daf yomi will bring me...