Eiruvin 52a, b

Daf 52 is the last daf in Koren's version of Eiruvin, book one.  Tomorrow I'll begin to learn from the same masechet - Eiruvin - but from page one of another book.  For some reason, I'm thinking that this is an exciting change.  Kind of ridiculous.  But I suppose that is what happens when I am pusing myself to daily learning about something particularly distant and difficult for me.

Today's conversation focuses on a number of issues.  The rabbis wonder about what is necessary to establish a Shabbat residence in another place.  Is food required? or can this be done by foot?  or perhaps simply by intention?  And in each of these instances, the rabbis wonder about how large the person's Shabbat residence might be. Does it exist at all? is it four by four cubits large?  In addition, the rabbis question one who intends to establish an eiruv but does not establish an eiruv.  Is he a camel driver and a donkey driver?  This refers to pulling and pushing at the same time; this person may not have the benefit of a Shabbat residence at all.

In 52b, we are introduced to the idea of boundaries again.  The rabbis explain: some believe that with one foot outside of the Shabbat boundary, a person is not able to reenter his original Shabbat limit.  However, if he takes two steps out, he is allowed to return.  Three steps -- again, he's stuck where he is.  Other rabbis believe differently: if someone takes one step outside, the bulk of his body is within the limits, and thus he is allowed to return.  Proofs for these ideas are shared and discussed.  The rabbis also begin a conversation about the meaning of darkness with regard to the establishment of an eiruv.

Again I am drawn to the idea of boundaries.  The rabbis tell us that measurements of 2000 cubits are not exact, and thus we should be stringent in our estimation of the 2000 cubit marker.  It is as if our Sages understand that much of these rules are somewhat arbitrary, and yet the adherence to these rules is considered critical.  Breaking Shabbat halacha is serious business.  

How can the rabbis concurrently state that 2000 cubits cannot be measured exactly and at the same time state that breaking the laws of Shabbat will result in terrible consequences?  These are brilliant thinkers.  They must have understood that these two statements suggest the existence of an unjust G-d.  Or, perhaps, that our human interpretations of these laws are greatly flawed and not to be counted upon.

The Judaism that I love is alive and open to these sorts of questions.