meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Commentary/Bartenura/Seder Moed/Bartenura on Mishnah Eruvin/English/merged.txt"}
text: Bartenura on Mishnah Eruvin
  ברטנורא על משנה עירובין
  merged
  
  This file contains merged sections from the following text versions:
  -Sefaria Community Translation
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  -Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
  -
  
  Bartenura on Mishnah Eruvin
  
  
  
  
  
  
  
  Mishnah 1
  
  מבוי – which is not wide sixteen cubits, even though it is open from its two points into the public domain; alternatively, it is sixteen cubits wide but it is not open, but one head is open to the public domain and the other head is closed, but from the Torah, it is permitted to carry in it without any repair, but the Rabbis made a decree against it, lest they come to carry in full public domain and they permitted with an establishment of a stake fastened in the ground (by the side of a wall, serving as a mark or as a fictitious partition for the purpose of enabling those who live in an ally to move objects on the Sabbath) or a beam/post so that it will have recognition/a sign. But if he placed the beam above twenty cubits high, he should lower it, meaning to say, he should lower the beam so that it will be lower than twenty cubits high, for higher than twenty cubits, it is not discernible to the eye/the eye is attracted, and if [his] beam has a ceiling (see Talmud Eruvin 3a – for different opinions of the meaning of his word), which means drawings/embroidery and is open even higher than twenty cubits, he does not have to lower it, for through these drawings/embroidery, it is discernible to the eye/the eye is attracted.
  רבי יהודה אומר א"צ – for the reason of the beam is not because of recognition but because of a partition since we said, the mouth of the ceiling goes down and closes up, and since his is the case, what difference does it make within twenty [cubits] and/or higher than twenty [cubits], but the Halakha is not according to Rabbi Yehuda.
  והרחב מעשר אמות ימעט – for more than ten cubits, it is not called an opening, but rather a breach, and we require an opening. Therefore, he should reduce the width of the entrance and reduce it to ten [cubits] or less.
  ואם יש לו צורת פתח – in every place where the Sages stated “a form of a doorway” (in width), even if his a reed from here and a reed from there ten handbreadths high or more, and a reed on top of them, even though it doesn’t touch them and even though it is higher than them more than three handbreadths. And all of the cubits that are taught in this Mishnah and in all of [Tractates] Eruvin, and Sukkah and Kilayim, a cubit is six handbreadths and each handbreadth is four fingers with the thumb, but sometimes one needs to measure a “sorrowful” (pressed together) handbreadth (i.e., four fingers closely joined), meaning to say, that one should not make a space in the fingers with the thumb between one to the other, but rather, they would be pressed against each other and touching each other, and sometimes, one must make a space between each digit so that they do not touch each other and this is called the liberal (or smiling) handbreadth. How is this the case? At the time when the measurement Is with the “sorrowful” (pressed together) handbreadth, it is stringent such as an alley entrance which is higher than twenty cubits, he should lower it, and a Sukkah which higher than twenty cubits is invalid, we measure with a “sorrowful” handbreadth, but at the time when the measurement is with a liberal (or “smiling”) handbreadth which is stringent, such as an alleyway entrance, its height cannot be less than ten handbreadths; a Sukkah which is higher than ten handbreadths, we measure with the liberal handbreadth.
  
  Mishnah 2
  
  הכשר מבוי – its preparation and designation of the alley to carry within it through a combination of alleys.
  ב"ש אומרים לחי וקורה – both of them (i.e., a stake and a beam) are necessary and that they hold from the Torah that we require four complete partitions and it was brought as a traditional interpretation of a written law [dating back to Moses as delivered from Sinai) and the particular application is a square-block of a stake and a crossbeam.
  ובה"א או לחי או קור – for from the Torah three [complete] partitions are required and further nothing else and it was brought as a traditional interpretation of a written law [dating back to Moses as delivered from Sinai] either a stake of some small size or a beam to be recognized as a partition. And the alley that we are speaking of here is a closed alley from three directions and the fourth direction is open to the public domain and its length is greater than its width, for it its length was like its width, it would be like a courtyard whose opening was breached to the public domain and one would need a board/bar of four handbreadths and a bit more (see Talmud Eruvin 5a) or two boards/bars of a bit of size and similarly, a courtyard which was breached into the public domain and its length was greater than its width, it is judged to be an alley which is permitted with a stake or a board. But an alley that was made valid with a stake is different than an alley made valid with a beam, for an alley which was made valid with a stake, it is as if it has four partitions and a person who throws [something] from the public domain into it is liable, but an alley made valid with a beam, even though it is permissible to carry within it through a combination, it is not like a completely private domain and a person who throws [something] from the public domain into it is exempt, for we hold that a beam is because of recognition and a stake because of a partition.
  רבי אליעזר אומר לחיים – he holds like the School of Shammai that requires a stake from one side and the other, but the Halakha is not according to Rabbi Eliezer.
  אמר תלמיד אחד – He is Rabbi Meir.
  שהוא פחות מארבע אמות – the width of its opening.
  אמר רבי עקיבא על זה ועל זה נחלקו – The first Tanna/teacher also this is how it should be read: It does distinguish between wide and narrow and the Talmud explains that there is a difference between them: An alley that has less than four handbreadths in the width of its opening – one of them holds that it requires neither a stake nor a beam and the other one holds a stake or a beam but it is not made clear from their words which of them holds that it is required and which of them holds that it is not required.
  
  Mishnah 3
  
  רחבה כדי לקבל אריח – that it would be appropriate to build upon it a fixed, permanent building.
  והאריח חצי לבנה של שלשה טפחים – it is found that the אריח/small bricks/bond-timber is a handbreadth and-a-half wide.
  דיה לקורה ברוחב טפח – this is how it should be read: since the crossbeam is a handbreadth wide, that one-half handbreadth that remains – since the small brick is one-and-one-half handbreadths wide, it is possible to rub a salve of plaster a finger [width] here and a finger [width] from there and through this it will be wide enough to hold the small bricks and this is how it is explained in the Gemara (Talmud Eruvin 14a).
  
  Mishnah 4
  
  בריאה לקבל אריח – strong [enough] to endure the weight of the small bricks that it wouldn’t break. And this is the Halakha.
  
  Mishnah 5
  
  היתה של קש ושל קנים – Rabbi Yehuda stated this but the Halakha is not according to him.
  עקומה – the small bricks are not able to rest upon it (when it is curved) and similarly when it is round, a small brick cannot rest upon it.
  if it has in its circumference: Which is to say, what is the round measurement required to render [the beam] proper? Anything that has in its circumference three handbreadths, which requires a string of three handbreadths to encircle it around, it is known that it has a width (diameter) of one handbreadth, if you divide [it]. As so do we find with the basin that Shlomo made (II Chronicles 4:2), "ten ells from its edge to its edge and five ells of height and a line of thirty ells encircling it around." Hence for every ell in width (diameter), there are three ells in circumference. 
  
  Mishnah 6
  
  לחיים שאמרו – the stakes that Rabbi Eliezer and the Sages disputed about; for according to Rabbi Eliezer, two are required, and the Rabbis require only one and this is its measurement.
  גבהן עשרה טפחים – like the measure of the height of he alley for its height cannot be less than ten handbreadths, and even if the alley was much higher, it is enough with a stake that is ten handbreadths high.
  ורבי יוסי אומר רחבן שלשה – and Rabbi Yosi states that its width is three [handbreadths] for it requires something important as a partition, but the Halakha is not according to Rabbi Yosi.
  
  Mishnah 7
  
  ורבי יוסי פוסל – for we suspect lest it die, and it would not be ten [handbreadths] high, and doesn’t give his attention and relies upon it.
  ומטמא משום גולל – if they made it a stone placed on top of a burial cave it defiles forever and if a person or utensils came in physical contact with it, it is like the tent of the dead, even if he was removed from there, as it is written (Numbers 19:16): “And in the open, anyone who touches a person [who was killed or who died naturally, or human bone, or a grave, shall be unclean seven days].” But the Rabbis expound upon it to include the stone placed on top of the burial cave and the frame supporting the movable stone of a tomb. The "גולל"/the stone placed on top of a burial cave is the covering of the grave.
  ור"מ מטהר – the reason of Rabbi Meir is because he holds that any partition made of something living is not a partition, and it is not the Halakha.
  ור"י הגלילי פוסל – as it is written (Deuteronomy 24:1): “”and he writes her a bill [of divorcement, hands it to her, and sends her away from his house].” Just as a scroll lacks a living spirit/life, so too, anything that does not have a living spirit/life. And the Rabbis: If it (i.e., the Torah) had written “and he writes her in a bill,” it would be as you said, but now that it is written [in the Torah]: “and he writes her a bill” – it comes to count things, but the Halakha is according to the First Tanna/teacher, [and if he wrote] her a bill of divorce on the horn of the heifer, and he gave her the heifer, for now it does not require cutting after it had been written, it is valid. But, if he did not give her the heifer, but rather the horn, since it requires cutting, one does not divorce by it.
  
  Mishnah 8
  
  ולא יהיה פרצות יתרות על הבנין – and even if they are small breaches/gaps, less than ten [handbreadths], if the breach/gap is greater than the standing part, it is not a partition, and even if it corresponds to the standing part, it is prohibited.
  כל פרצה שהיא בעשר אמות מותרת – as long as the standing part greater than it; alternatively, what is breached is like the standing part, it is a partition and even corresponding to the breach/gap, it is permitted.
  יתר מכאן אסור – even one breach/gap that is greater than ten [cubits] prohibits the entire circumference, and even if the standing part is greater than it, for people don’t make openings greater than ten [cubits] and it would be a breach, and especially if it lacks the form of an opening, but if it has the form of an opening, even greater than ten [cubits], it is an opening.
  
  Mishnah 9
  
  מקיפין שלשה חבלים – it refers to a caravan that camped in the valley
  זה למעלה מזה – on top of pegs surrounding from the lowest rope to the ground less than three [handbreadths] and behold it is like all of it is standing, for everything less than three [handbreadths] is considered like a “labud” (something solid/compact)/a legal fiction of considering separate parts as united, if the gap is less than three handbreadths (see Talmud Sukkah 16b), and from it to the middle [rope] is less than three [handbreadths], you have it that it stands as six handbreadths less the two small amounts in the two airspaces, and from the middle [rope] to the upper [rope], which is less than three [handbreadths], you have nine handbreadths standing in three airspaces less than three small amounts.
  שיעור עובי החבלים יותר על טפח – three small amounts in orde that there can be between everything ten handbreadths.
  
  Mishnah 10
  
  מקיפין בקנים – wedged in and standing and this is a partition of warp but of ropes it would be a partition of woof.
  בשיירא דברו – they were lenient regarding them since they don’t need anything other either a warp such as reeds or a woof, such as ropes, but for an individual, they were not lenient , but rather until it has [both] warp and woof and three people [in it], they are like a caravan.
  כל מחיצה שאינה של שתי וערב כו' - Rabbi Yosi the son of Rabbi Yehuda disputes on that of his father, and states that even for a caravan, it requires warp and woof.
  אחד משני דברים – either warp or woof and there is [a difference] between the earlier Rabbis and the latter Rabbis, for the earlier Rabbis did not permit for an individual other than something similar to a caravan on the way, since it cannot make an appropriate partition and it is not in a settlement, but the latter Rabbis stated that one of two things, whether for an individual or a group, whether on the road or in a settlement, and the Halakha is according to them, but that one person or two that dwelled in the wilderness are not able to make a partition larger than field requiring two Se’ah of seed which is one-hundred cubits long by fifty cubits wide like the courtyard of the Tabernacle and three people or ore are a caravan and they are able to make a large partition and even several miles according what they need and for the utensils that they use and for their animals, as long as there not remain a free space within the partition greater than the field requiring two Se’ah of seed.
  פטרו במחנה – for those who go out to war and even to an optional war [to gain territory outside the Land of Israel].
  מביאין עצים – and we don’t suspect them of theft, and even if their owners cut them and made of them packages.
  ופטורים מרחיצת ידים – [exempt from washing the hands] before the meal, but for the water [for washing] after the meal, they are obligated, since it was established on account of the danger of the Sodomite salt that blinds the eye, the danger is graver than the prohibition.
  ומדמאי – that they don’t have to separate the tenth of a tenth of doubtfully tithed produce such as if they took grain from an ignoramus [who does not observe the laws of tithing properly].
  ומלערב – The Eruvim of courtyards such as from tent to tent in the camp surrounded by partitions, but the Eruvim of borders/limits they are required to make [those Eruvim].
  
  
  
  
  
  Mishnah 1
  
  עושים פסין לביראות – [watering stations (especially in the land of Israel for Temple pilgrims)] that are in the public domain because these watering stations/wells are the private domain, for they are deep ten [handbreadths] and one cannot fill up from them and take it out in to the public domain and they make boards that will make [an empty space] around the cistern which is the private domain and he will fill up and take out and leave there, and his animal can go in completely, or its head and most of its body and gave it to drink.
  דיומדין – two pillars where each pillar from these four appears as two. "דיו" in the Greek language is “two.” But when one inserts the pillars that is made like two for the southwestern corner, it is found that one wall inclines towards the east, and one wall to the north and the second to the northwestern corner leans one side to the east and the other side to the south, and when you place all four of them in the four corners, it is found that direction is two cubits – one wall corresponding to a cubit and the space between them.
  וארבעה פשוטים – in the middle, he places in each direction a board that is a cubit wide, and at the time when there isn’t between each board from these four corner-pieces made of rectangularly joined or of a block dug out In the shape of a trough, four of which corner-pieces form, in legal fiction, an enclosure of wells (see Talmud Eruvin 19a), but rather ten cubs or less, Rabbi Meir admits that there is no need for these plain boards, but if there is more than thirteen and one-third cubits between them, Rabbi Yehuda admits that they need plain boards; they do not dispute other than from ten until thirteen and one-third cubits as Rabbi Meir states that they require plain boards and Rabbi Yehuda states that they don’t, and the Halakha is according to Rabbi Yehuda.
  שתי רבקות של שלש שלש בקר – for the width of each cattle is two cubits minus one-third, it is found that that the width of six cattle is ten cubits and that is the space that one can place between each and every board, according to Rabbi Meir. But if the width is greater than this, he needs to increase the number of plain boards.
  רבקות – from the language (I Samuel 28:24): “[The woman had] a stall-fed calf [in the house].”
  ר"י אומר של ארבע ארבע – they are thirteen and one-third cubits.
  קשורות אבל לא מותרות – that you should not say that they are sort of tied and not actually tied, for that reason it was taught in the Mishnah, “"אבל לא מותרות/but not slack or loosely to be stringent and to reduce the space that is between them.
  אחת נכנסת ואחת יוצאה – one team of cattle entering and one team leaving and there is greater width than if both of them would have been going out or both of them leaving and this is a leniency since we don’t require to be so squeezed in.
  
  Mishnah 2
  
  מותר להקריב לבאר – the boards and to make a short circumference as long as there would be from the rim of the well until between the boards in order that the head and most of the body of the cow which is two cubits but not less than this, lest he be drawn after his cow and remove the bucket outside of the partition.
  מותר להרחיק כל שהוא – to make a larger partition like what his heard desires.
  ובלבד שירבה בפסין – as long as he increases the boars, for all while he distances himself from the cistern, the space increases between the boards and he needs to increase the boards so that there won’t be between each and every plain board [and between a plain board and a corner-piece more than thirteen and one-third cubits according to the words of Rabbi Yehuda, and the Halakha is according to him.
  
  Mishnah 3
  
  רבי יהודה אומר עד בית סאתים – He should not make a large partition to the cistern other than up to a space of two Se’ahs (i.e., a Bet Se’ah is 2500 square cubits; two S’eah is 5000 square cubits).
  לגנה ולקרפף – that their partitions are not for a living.
  קרפף – a large partition outside of the city to place in there wood for storage.
  דיר – of cattle that they make in the fields, today on one side, and on the morrow on the other side, to fertilize it with the manure of the cattle.
  סחר – for cattle in the city and there are those that have the reading "סהר" – a prison.
  חצר – an open area in front of the houses.
  מוקצה – a wide area in back of the houses and all of these surround the human dwelling place and these boards of the watering stations also, since their waters are appropriate for drinking by humans, it is a higher level of usage.
  ומותר להרחיק כל שהוא – meaning to say that all of these that were surrounding living space, even large ones up to ten Kor, it is permissible to carry in them , so too, it is permissible to distance the circumference of the boards of the watering stations all that his heart desires, and such is the Halakha [as long as they add enough boards so that the space between two boards does not exceed thirteen and one-third cubits in every case].
  
  Mishnah 4
  
  אם היתה דרך הרבים – the path that the public crosses through passes between the boards, he should divert it to the sides outside of the boards, so that the masses would not walk between the boards because they consider it like the public domain and annul the partition , but the Halakha is not according to Rabbi Yehuda.
  בור הרבים – if the water ceases they remind each other that they did not permit boards for watering stations other than if water would be available for animals, pilgrims ascending [to the Temple] on Jewish holy days and whenever there is no water there, the boards do not have the status of a partition.
  באר היחיד – also permitted for these are a well of living waters and the water did not cease.
  לבאר הרבים – for there are two levels of perfection, and this is the Halakha, for it is not permitted to fill water or to remove from the well through the boards of watering-stations other than in order to provide water for cattle of Temple pilgrims, and in the Land of Israel only, but to remove water in order for a person himself to drink is prohibit, but he can go down to the cistern and drink or make a partition ten handbreadths high.
  
  Mishnah 5
  
  ועוד א"ר יהודה בן בבא – because he said one stringent thing regarding boards when he said that we don’t make them other than for a public well, and now he stated another stringency, for even if surrounding the dwelling, they did not permit more than from two Se’ah’s space (i.e., 70 2/3 cubits square); because of this it (i.e., the Mishnah) teaches "ועוד" /”and furthermore.”
  שומירה – a booth/shed for watchmen and even though it surrounds the dwelling it is two Se’ah in size which is permitted, but not more.
  סמוכה לעיר – for since it is near to his house, his intention is to use it always and is like it surrounding the house.
  ובלבד שתהא שבעים ושירים על שבעים ושירים – but not more, for the First Tanna/teacher also, above (Chapter 2, Mishnah 3), that they (i.e., the Rabbis) said to him: they did not state two Se’ah other than for a garden and an enclosed space (of seventy square cubits) outside of a town or a settlement, but if it was a shed (for cattle)/store-house or an enclosure (for cattle) or a courtyard, etc., it is according to Rabbi Akiva who stated it, for where there is a dwelling place, and even many of them also, and it is not surrounded by two Se’ah for a dwelling. And what is the difference between them? We stated in the Gemara (Talmud Eruvin 23b) that there is a small amount of difference between them, for two Se’ah is larger than seventy cubits and a fraction (i.e. 70 2/3 cubits) square for the first Tanna/teacher permits two complete Se’ah and Rabbi Akiva seventy cubits and a fraction by seventy cubits and a fraction (i.e. 70 2/3 cubits but no further. But how did we know that two Se’ah is more than seventy cuits and a fraction squared, for we said in the Gemara (Talmud Eruvin 23b) and how much are the two Se’ah? Like the courtyard of the Tabernacle/Mishkan and it is written about the courtyard of the Tabernacle (Exodus 27:18): “The length of the enclosure shall be a hundred cubits, and the width fifty throughout.” And we expound: What is "חמשים בחמשים" /”fifty throughout?” The Torah stated: Take fifty whose length is greater than its width and surround the fifty remaining to the measure of Shabbat which would be for them seventy cubits and four handbreadths square. How so? He made from them five strips of ten cubits wide and their length was fifty. Take one to the east and one to the west, its width is seventy and its length is fifty. Place one to the south and one to the north, one has seventy [cubits] by seventy [cubits], but the corners are impaired for each corner by ten by ten because of the addition that had been added. Take from the fifth strip four pieces of ten apiece and place them on the four corners and they will be filled. Take ten [cubits] by ten [cubits] that are remaining which are sixty handbreadths [by sixty handbreadths] and make of them strips of two handbreadths – that makes thirty strips the length of each one is ten cubits which are three-hundred cubits, put seventy in each direction that makes seventy [cubits] and four handbreadths by seventy cubits and four handbreadths, but the corners are impaired by two handbreadths by two handbreadths. And there remained in your hand twenty cubits: take from them eight handbreadths and place them on the corners and they will be filled, and there will remain in your hand eighteen cubits and four handbreadths length with the width of two handbreadths, and that is a small mount, and if you came to divide them and to surround [it], it does not reach the addition for the width two-thirds fingers for you have to make of it a strap of two hundred and eighty-three [cubits] length to encompass the four directions. Such I have found in the explanation of this approach in the commentary of Rashi, and it is correct. But Maimonides requested many calculations and I did not go down to the end of this knowledge and in what Rabbi Akiva said: Even if there isn’t even one of these things we carry in it, the Halakha is according to him, but what he is in dispute with the Sages and they said to him that above and he holds that seventy cubits and a fraction by seventy cubits and a fraction and no more – in this, the Halakha is according to the Sages. For the two Se’ah is like the courtyard of the Tabernacle is permitted for it is a small amount more than seventy cubits and a fraction squared.
  אם היתה ארכה יותר כעל רחבה – and even though he reduced its width and added on to its length, there isn’t in all of it other than two-Seah – we don’t carry for it is something squared that the Rabbis permitted where it is not surrounded for living. But the Halakha is according to Rabbi Yosi who disputes with Rabbi Eliezer and does not required squared.
  
  Mishnah 6
  
  אפילו היא כבית כור – on the dispute of above this refers regarding on a garden and an enclosure (see Mishnah three of this chapter).
  אנשי חצר ששכח אחד מהם ולא עירב – and on the morrow, the domain of his court is nullified to his fellows for he has prohibited upon them to be able to remove from their homes to the courtyard, for the courtyard was in the domain of all of them and they his portion forbids upon them. Since the domain of is courtyard is nullified, even the domain of his home is nullified even though he did not specify this and he became a guest with them. Therefore, even his home is permitted to them, but forbidden to him to bring in and take out from his home to the courtyard, even though he is permitted to bring in and take out from their homes to the courtyard like all other people who enter the house of their fellow, that it is permitted to him to take out from the house of his fellow into the courtyard, for it is it is domain of one. Nevertheless, from his own house it is prohibited for him to take out, and we don’t say since he nullified for them the domain of his house, for his house is like their homes, that at the time that he takes something out from his house into the courtyard, he can go back and take hold of his domain, but he prohibits it upon them, as it is taught in the Mishnah (see Tractate Eruvin, Chapter 6, Mishnah 3), that a person who lives with idolaters, he who gave his domain and went back and removed something whether inadvertently or on purpose, he prohibits [his home to others].
  שיוצאים בעקרבנין בפסח – because of Maror. And palm-ivy/prickly creepers on palm-trees is a green/herb whose leaves are similar to a scorpion, but I heard it is a fibrous substance/bast of a palm tree, that grows around the palm tree.
  ובקשתי לי חבר – for these three things – if he heard from his mouth, and I di d not fine it, and the Halakha is not like one of them concerning a garden and an enclosure it is not permitted more than two-Seah/Bet Se’ahtayim. And the people of a courtyard where one of them forgot and did not make an Eruv in his domain, and did not annul his house, even to them, his house is forbidden, but from their homes to the courtyard is permitted. And the palm-ivy/prickly creepers on palm-trees are not Maror, and a person does not fulfill his religious obligation with them on Passover.
  
  
  
  
  
  Mishnah 1
  
  בכל מערבין – the joining of borders/עירובי תחומין (i.e., placing a small amount of food somewhere within the two-thousand cubit limit, establishing that location as one’s residence for Shabbat, and the two thousand cubits are measured from there), whereas the joining of courtyards/עירובי חצרות – is not made other than with bread (i.e., all the inhabitants of a serious of homes sharing a common courtyard place food in one place before Shabbat, they are considered as an extended household and one may carry within the courtyard), and this "בכל"/”with any” that is taught in our Mishnah , is not exact, as we state in the Gemara (Tractate Eruvin 27a): “one may not derive anything from the general statement, not even when an exception is stated (as there may be other exceptions),” for surely here it is taught in our Mishnah: “With any [food] do they prepare the Eruv… except for water and salt,” and there are also a kind of mushroom and truffles that we don’t make Eruvin and merging [of alleyways] with them (i.e., if several courtyards open into a common alleyway, it is prohibited for the inhabitants of the houses in the courtyards to carry within the alleyway unless he inhabitants of each house place food in one place for the duration of Shabbat together with the placement of a side pole placed at the entrance to the alleyway or a cross-beam placed over it to mark the entrance to the alleyway and that it is prohibited to carry outside the alleyway), and these are not food, like water and salt.
  ומשתתפים – merging of alleyways.
  הכל נלקח בכסף מעשר – as it is written (Deuteronomy 14:26): “and spend the money on anything you want – [cattle, sheep, wine, or other intoxicant or anything you may desire].”
  חוץ מן המים ומן המלח – for it is not fruit from fruit.
  הנודר מן המזון – not that he said: “that nourishment should be forbidden to me,” for it is not called “nourishment”/מזון – other than from five species that nourishes and satisfies (see Talmud Eruvin 30a), but rather, as for example, that he said, all that feed me – I take a vow of abstinence (as a substitute for the word “sacrifice”/קרבן ), and all words of support/nourishing and we impose an oath by hours, except from water and salt.
  מערבין לנזיר ביין – and even though it is not proper for him (as Nazirites are forbidden to partake of wine as part of their vow), it is proper for others.
  ולישראל בתרומה – for this (i.e., heave-offering) is appropriate [only] for Kohanim.
  סומכוס אומר חולי – fo we require something that is appropriate to him, and regarding wine for a Nazirite, Sumchos does not dispute, because it is possible that the Nazirite will come before a scholar for absolution from his vow and the wine will [then] be permitted to him on that Shabbat, but Terumah/heave-offering, it is impossible that it will be appropriate for an Israelite (as Terumah is only for a Kohen), for even an Israelite who separates the heave-offering upon it, and behold it will be as if it had not been lifted up, for behold, it returns to eatables that are forbidden pending the separation of sacred gifts, and it is forbidden to eat from it until he returns and separates another heave-offering, for we don’t separate heave-offering on Shabbat, even at twilight; therefore, it is not appropriate for him. But the Halakha is not according to Sumchos.
  ולכהן בבית הפרס – it is taught anonymously and is not Sumchos who said it.
  בית הפרס – it is field in which a grave was ploughed, it is permitted for a Kohen to enter there when he is breathing and walking by, and sees that he doesn’t touch a bone the size of a barley-corn, and because of this, it is permitted to place his Eruv there, for he is able to enter in the place where he placed his Eruv, but he and his Eruv are in another place.
  לחוץ – to make a partition between himself and the grave so that it would not cause Levitical uncleanness arising from being under the same shelter with, or forming a shelter over, a corpse, such, for example that he would enter there with a chest, ark, and/or a turret. So we see that is appropriate for him but the dispute of Rabbi Yehuda and the Rabbis we establish in the Gemara (Tractate Eruvin 30b-31a) that even regarding an Israelite, the Rabbis dispute upon that of Rabbi Yehudah, and they state that we don’t place the joining of borders (i.e., by placing a enough food for a small meal somewhere within one’s two thousand cubit limit, one establishes that location as one’s residence for Shabbat) in a cemetery but the Mishnah did not mention the Kohen, other to inform us of the strength of Rabbi Yehuda’s [opinion], for even a Kohen they permitted, and in this, they dispute, for Rabbi Yehuda holds that even though it is prohibited to benefit and to use the cemetery, it is permitted to place the Eruv there, for we don’t make a joining of borders other than for a matter of a commandment, but the commandments were not given to benefit from them but even though the Eruv guards after its acquisition , for at twilight it acquires and already the commandment has been performed and it guards there the entire Shabbat, Rabbi Yehuda holds that a person is not strict regarding his Eruv if he lost it or it was stolen after he acquired it, but the Rabbis hold that a person is strict regarding his Eruv after he acquired it and desires that it not be stolen; therefore, when the Eruv is guarded in the cemetery all of Shabbat after he acquired it at twilight and the commandment was completed, it was found that he is using something that is forbidden for benefit, and that the graves are forbidden for benefit and therefore, a person should not leave his Eruv in the cemetery and the Halakha is according to the Sages.
  
  Mishnah 2
  
  מערבין בדמאי – with a loaf that was taken from an ignoramus/illiterate (i.e., someone who does not observe the rules of tithing and Levitical uncleanness) and did not separate from it the tithe of the tithe of doubtfully tithed produce.
  ובמעשר ראשון כו' אבל לא בטבל וכו' – all of these are explained in Tractate Shabbat, in the Chapter “They Clear Away” פרק מפנין(Chapter 18, Mishnah 1).
  השולח את ערובו ביד חרש כו' – to bring it to the end of two thousand cubits and specifically regarding the joining of borders/עירובי תחומין is not an Eruv if he sent it in the hand of a minor, but with עירובי חצרות /the joining of courtyards, it exists for us with a minor seizing the Eruv.
  ביד מי שאינו מודה בערוב – such as, for example, a Cuthean or a Sadducee (who does not recognized the validity of the Oral Torah).
  ואם אמר לאחר – who is deemed fit to receive it from someone not eligible and the fit one will bring it to the end of two thousand cubits.
  הרי זה עירוב – this is an Eruv as long as that he stands and sees at the time when the ineligible wone gives it to the hand of the one who is fit, even though he does not see it, for the fit one takes it for he performs with the presumption of an agent his mission.
  
  Mishnah 3
  
  נותנו באילן – A person who stands in the public domain and it has in it four handbreadths by handbreadths or more.
  למעלה מעשרה אין ערובו ערוב – for since the tree is four [handbreadths] wide, higher than ten [handbreadths], it is the private domain and he acquired his Sabbath camp/place to be the center of Sabbath movements in the public domain and since that if he would want to take his Eruv and eat in it, at the time when the Eruv finds him worthy to do so, which is at twilight, he is not able to take it for he would bring it from the private domain to the public domain, it would not be an Eruv.
  למטה מעשרה הרי זה עירוב – for below ten [handbreadths] it is a Karmelit (i.e., an intermediate domain – between a private domain and a public domain, which resembles a public domain – an open area larger than four square handbreadths that is not a public domain, such as fields, rivers, alleyways and lanes), for everything from three until nine [handbreadths] at a width of four [handbreadths] is a Karmelit, and since he took it as his Eruv, there is no prohibition other than Shvut (i.e., the Rabbinic decree to enhance the character of Shabbat as a day of rest), this is an Eruv. But our Mishnah is [according to] Rabbi (i.e., Rabbi Yehuda HaNasi/Judah the Patriarch), who stated that everything that is [done] because of Shvut, they (i.e., the Rabbis) did not decree upon it at twilight. But at the hour when he Eruv is beneficial for him, which is, at twilight, he may take it, and it is found that he and his Eruv are in one place, therefore, it is an Eruv.
  נתנו בבור – that is in the Karmelit, such as in the valley or in the fields and it was intended to establish his Sabbath camp in the valley or in the field, it is an Eruv, for the pit itself is the private domain, ad he acquires the Sabbath camp. the center of Sabbath movements in the Karmelit, and at the time when the Eruv benefits hi, that is, at twilight, he can take it, according to Rabbi [Judah the Prince] who stated that everything that is because of Shvut (i.e., to enhance the character of Shabbat as a day of rest), they d not decree upon him at twilight.
  אפילו גבוה מאה אמה – but below, there isn’t the width of four [handbreadths] for it is not the private domain, and even though that above it is four [handbreadths] wide, for we require for an Eruv to be on top of a place that has four [handbreadths].
  תלוש ונעוץ – it is an Eruv, but if it is attached, it is not an Eruv because, when he takes it, there is a decree lest he cut it off, because the reed is soft and one can make the decree lest he cut it off when he takes it, but a tree is hard, and at twilight, but we don’t suspect lest he will ascend and detach it, but the cutting off of a reed, since it is soft, he will certainly cut it off and will liable because of [the primary category of labor] of reaping. Alternatively, a reed and the tip of a pole are mixed up as attached with something detached, for many reeds are detached and inserted [into the ground] and appear as attached. Because of this, it is necessary to make a decree lest he cut off something attached and think that it is detached, but a tree, one doesn’t make the decree lest one ascend and detached and error to think that it is detached.
  נתנו במגדל – of wood.
  ואבד המפתח הרי זה ערוב – as, for example, that the lock is tied with cords and ropes, for if he does not finds the key, it is impossible to cut them other than with a knife, the first Tanna/teacher holds, since that it is possible to open it through his cutting the ropes with a knife, there isn’t here a prohibition [that is punishable] through stoning, but rather the prohibition of violating the Rabbinic decree to enhance the character of Shabbat as a day of rest (i.e., Sh’vut), that he damages through the cutting of the ropes but all of those who ruin it are exempt, but the prohibition of Sh’vut (i.e., the Rabbinic decree to enhance the Shabbat as a day of rest) at twilight at the time of his acquisition of the Eruv and they did not make a decree regarding it, as we have stated, therefore, it is an Eruv, for he is able to bring a knife and cut the ropes and take his Eruv. But Rabbi Eliezer holds that a utensil cannot be taken other than for the needs of his usage, and it is prohibited to carry the knife in order to cut the ropes for its use is not other than for cutting foods, and since there are two [prohibitions of Sh’vut], carrying the knife and cutting the ropes, even according to Rabbi [Yehuda Ha-Nasi] who stated that every thing that is because of Sh’vut at twilight, they didn’t not make the decree, in a similar manner, he admits that they made the decree. But the Halakha is not according to Rabbi Eliezer (who holds that the if he doesn’t know that the key is where it belongs, it is not a valid Eruv).
  
  Mishnah 4
  
  נתגלגל חוץ לתחום אינו עירוב – since there is someone from his household who dwells there until his Eruv is more than two-thousand cubits [away], he is not able to go and to measure it. And this is a case where it rolled two cubits outside the two-thousand cubits, for every person has four cubits from the place of his Eruv, two cubits from the eastern side of his Eruv and two cubits from the western side.
  נפל עליו גל – and it is he who needs a hoe or a pick-axe to get it out/remove it (see Talmud Eruvin 77b), which is a forbidden Sabbath creative labor but not a rabbinic decree to enhance the character of Shabbat as a day of rest.
  תרומה ונטמאת – for now it is not fit, neither for himself nor for another person, but the Tanna/teacher needed to inform us that if it rolled outside the Sabbath limit, or a heap of stones fell upon it, for had he informed us [only] that it rolled [outside the Sabbath limit], because there isn’t anyone with it, for it is in one place and his Eruv is in another place, but if a heap of stones fell upon it, where there is another with it, I would say that it is an Eruv. But if we were only informed [only] about a heap of stones that fell upon it and he is not able to take it other than with the Sabbath labor of a hoe or a pick-axe, but if it rolled, where it is possible that a wind blows and returns it within the Sabbath limit, I might say that is should be an Eruv, it comes to tell you [that this is not the case]. And the Tanna/teacher taught, “or it was burned”, to inform you of the power [of the opinion] of Rabbi Yossi (who quotes the testimony at the end of the Mishnah of Avtulmos regarding a matter of doubt concerning an Eruv) for even though there isn’t in the world because of a doubt that it isn’t forbidden. And the Tanna/teacher taught “heave-offering that was defiled,” to inform you of the the power of Rabbi Meir, for even though that there is such in the world, and one can say, that he set it up at twilight based upon the presumption of prior to that and that it was ritually pure, even so we don’t state a presumption for a leniency.
  משחשיכה הרי זה עירוב – for after he acquired it at twilight, we don’t suspect him if it was lost.
  הרי זה חמר גמל – for we are in doubt if he acquired the Eruv and here would be his house and from here he has two-thousand cubits in every direction that are from the border of his house and further on, or perhaps, he did not acquire the Eruv and from his house, he has two-thousand [cubits] in every direction and he didn’t acquire anything to the border of his Eruv, and as a result of this doubt, he is forbidden to go [anywhere] other than two thousand cubits that are between his house and the Eruv, for whichever way you turn, in those he is permitted, but not in the two-thousand [cubits] that are from his Eruv and beyond, for perhaps he did not acquire the Eruv. But not also from his house and onwards, for perhaps he acquired the Eruv. It is found that this pulls him to here and that pulls him to there, like a person who is driving a donkey or a camel, that the donkey walks before him and this person leads him or the camel from behind him, and he pulls it and he needs to turn before him or in back of him.
  רבי יוסי ר' שמעון אומרים ספק העירוב כשר – for we stated establish the Eruv on its presumption, for when he placed it, he was within the Sabbath limit, and he was ritually pure, and there was no pile of stones upon him, there his Eruv was an Eruv, and such is the Halakha.
  
  Mishnah 5
  
  מתנה אדם על עירובו – he places two Eruvin, one at the end of two-thousand cubits to the east of his house and one at the end of two-thousand cubits to the west of his house, and he states: “If idolaters came to the east and I need to free from before them, I will acquire for myself My Eruv that is in the west and my house will be for me four-thousand cubits. But even though that they didn’t come until the morrow, we state that there is a retrospective designation (i.e., literally, a choice), that he acquired for himself an Eruv in the other direction at twilight.
  הריני כבני עירי – two-thousand [cubits] from my city in every direction and I do not need to profit from here and to lose from there.
  אם בא חכם למזרח – outside of the Sabbath limit of my city and I want to learn from his mouth, and now I don’t know to which side he will come, and on the morrow I will here from people that come from there that it is to here near the Eruv.
  רבי יהודה אומר – if they came from here and from there, and one of them was his Rabbi/Teacher, he should go to his Rabbi/Teacher, and not towards the other, for we hold that with a creature, that at the time of acquisition of the Eruv at twilight, his intention is to acquire for himself that Eruv that is on the side of his Rabbi/Teacher. But the Halakha is not according to Rabbi Yehuda, for sometimes it is more enjoyable for a person to be with his friends more than his Rabbi/Teacher.
  
  Mishnah 6
  
  מערב אדם שני עירובין – if he wants to walk on the first day (i.e., whether it is Shabbat or Yom Tov) to this direction and on the second day to that direction, he can make an Eruv to the east and to the west on the eve of the first day, “My Eruv of the east, will acquire for me today for the needs of tomorrow, and my Eruv of the west will acquire for me at twilight of the morrow for the needs of the second day.” For Rabbi Eliezer holds that Shabbat and Yom Tov – they are not like one long day, but rather two [separate days] of holiness, and at twilight of the first, for him he acquires, and not on the second day.
  עירובי בראשון ובשני כבני עירי – meaning to say, and if he did not need to walk other than on the first day, and on the second [day], he doesn’t need to move from his place, and does not want to lose neither the two-thousand cubits from one direction nor the two-thousand cubits from the other direction, he should make one Eruv to the side/direction that he wishes to go on the first day, and state: “My Eruv will acquire for me for the needs of tomorrow, but on the second [day], I will be like the people of my city/town, who did not make an Eruv.” Or, if he needed to go on the second, but not on the first, he would state: “his Eruv will acquire for me at twilight of the morrow and on the first [day], I will be like the people of my city/town.”
  או מערב לשני ימים – that is, to one direction as we state above. But further than this, why do I need it? But rather, this what the Rabbis said to Rabbi Eliezer: “If you admit that for the first day, that you will either make an Eruv in a certain direction or will not make an Eruv at all, for you are not able to say that for half a day, my Eruv is towards the east and half a day, my Eruv is towards the west. For two days also, which are for Shabbat and Yom Tov, either make an Eruv like for the first day, or do not make an Eruv at all,” for the Rabbis doubt whether Shabbat and Yom Tov is it to be considered like one long day or not, make it here for a stringency, for one cannot make an Eruv in two directions for perhaps it is one holiness (i.e., Shabbat and Yom Tov), and here for a stringency as they state later on, we will eat on the first, for there is no Eruv for the second, for perhaps they are two [separate days] of holiness and not like one long day.
  מוליכו – the agent on the eve of Yom Tov that precedes the Sabbath and wats for nightfall until he acquires the Eruv.
  ונוטל ובא לו – lest he lose it and will not have for himself an Eruv for the second day, as it is taught, it is consumed by his Eruv on the first day for the Eruv of the first day and there is no Eruv for the second day.
  ובשני – and he returns and sends it on the second day. For we hold that a person who makes his Eruv with bread on the first day and wants to make an Eruv with bread on the second, he must make his Eruv with the same Eruv itself that he called a name upon from yesterday, but now he is silent. But not with another piece of bread, for he must designate this now the name of Eruv, and he would be like preparing from Yom Tov for Shabbat.
  נמצא משתכר בהליכתו – meaning to say, that his walking acquires for him for the day after.
  ומשתכר בעירובו – when he eats it (i.e., the bread). But Yom Tov that follows Shabbat, it is not possible like this, which he sends it on the first day and does not eat it and returns and goes there on the second [day] to see if the Eruv awaits the night [at the Sabbath limit], and if he wants, he can eat from it afterwards (i.e., after the Sabbath).
  מודים אתם לי שהן שתי קדושות – that you have stated that if the Eruv is consumed on the first day, there is no Eruv on the second, but if there is one level of holiness, it is for him like one long day, and he acquires at twilight that of the first day for both of them, but since they are two separate [days of] holiness, he can make an Eruv also for two directions, but the Rabbis here follow the stringency and there the stringency as we have stated, because they had doubts. But the Halakha is according to Rabbi Eliezer that Shabbat and Yom Tov are two [separate] days of holiness.
  
  Mishnah 7
  
  שמא תעבר – lest the Great Jewish Court would make Elul a leap month (i.e., adding a 30th day to what is ordinarily only 29 days), and there will be two Holy Days, the thirtieth of Elul and the thirty-first, and he would need to go on the first day to one side and on the second day to the other side by making two Eruvin, and place them on the eve of Yom Tov, one on this side and the other on the other and say, etc. (i.e., that my Eruv for the first day will be in one direction and my Eruv for the second day will be in the other direction – like in the previous Mishnah).
  ולא הודו לו חכמים – for they hold that it is one [day] of holiness. And the Halakha is according to the Sages regarding the two holy days of Rosh Hashanah. But not because doubt alone they established this lest the Jewish Court should sanctify the thirtieth day or the thirty-first day (as Rosh Hashanah/Rosh Hodesh), and one of them is a weekday. But because lest witnesses should come from the time of Minha/afternoon and beyond (and state that they saw the New Moon), and they would observe that day as holy and the morrow as holy and both of them would be one holiness. But, the rest of the Holy Days of the Diaspora, that they did not establish other than from doubt, for we don’t know when the Great Jewish Court sanctified the month, the Sages agree with Rabbi Yehuda that they are two [days of] holiness. And the Sages that are mentioned here are Rabbi Yossi.
  
  Mishnah 8
  
  מתנה אדם על הכלכלה – a basket that he has of fruits that are eatables forbidden the separation of sacred gifts, he makes a condition about the on the first Holy Day of Rosh Hashanah and states, “if today is a weekday, this will be heave offering on these, but if today is a Holy Day [of Rosh Hashanah], there is nothing in my words,” for we don’t collect heave-offering/Terumah on Yom Tov. And on the morrow, he states, “if yesterday was Holy and today is a weekday, may this that I stated yesterday regarding this [produce] be heave-offering on this, but if today is a Holy Day and yesterday was a weekday, it already was heave-offering/Terumah. And he consumes the basket containing chosen fruits that is designated and leaves over the Terumah/heave-offering.
  ולא הודו לו חכמים – this is Rabbi Yossi as we stated (see previous Mishnah), who holds that it they are one holiness, and we don’t collect Terumah/heave-offering on them And especially with the two holy days of Rosh Hashanah as we have explained above.
  ביצה שנולדה בראשון – of Rosh Hashanah (see the first Mishnah of the Tractate Betzah).
  תאכל בשני – for if the first [day] is holy, the second is a weekday, and the egg that was born on Yom Tov is permitted on a weekday, for there is no preparation for a weekday. But if the first [day] is a weekday and the second is a holy day, it is found that that thee weekday prepares for the Holy day, and that is all right.
  ולא הודו לו חכמים – on the two days of Rosh Hashanah alone, for they are one holiness. But on the rest of the Holy Days of the Diaspora, they (i.e., the Sages) agree with him.
  
  Mishnah 9
  
  והחליצנו – strengthen us and exchange our strength like (Numbers 32:17): “And we will hasten as shock-troops”; another interpretation: save us and rescue us like (Psalms 140:2): “Rescue me, O LORD from evil men.”
  אם היום אם מחר – if today, he will strengthen us today, and if tomorrow, he will strengthen us tomorrow.
  ולא הודו לו חכמים – not to mention that of the New Moon/Rosh Hodesh on Rosh Hashanah/the New Year, and not to make the condition, if today, or if tomorrow, but rather, he says, strengthen us undefined on the two days and he doesn’t mention the New Moon at all. And the Halakha is according to the Sages.
  
  
  
  
  
  Mishnah 1
  
  מי שהוציאוהו עובדי כוכבים – to force him [to go] outside the [Sabbath] limit/the marked off area around a town within which it is permitted to move on the Sabbath – based upon Exodus 16:29 – two thousand cubits in every direction.
  או רוח רעה – a demon entered in him and confused his mind and he went outside the [Sabbath] limit and he returned to his sanity and behold he was outside the [Sabbath] limit.
  החזירוהו לתוך התחום כאילו לא יצא – for behold the entire city is like four hundred cubits to him as it was at the outset and two-thousand cubits in every direction when they carried him out and returned him against his will, but if he left under his own power even though he was returned against his will or he was carried out against his will and returned under his own power, he has nothing ought four cubits.
  הוליכוהו לעיר אחרת – and behold it is surrounded by partitions or that they placed him in a pen or in a stable which are surrounded and their enclosing fence is large.
  מהלך את כולה – for since it is surrounded by partitions, it is like four cubits.
  ר' יהושע ור' עקיבא אומרים אין לו אלא ארעב אמות – for since he did not make Shabbat in the empty space with partitions while it was still daylight, the partitions have no effect for him. But my teachers/rabbis explained that since they decreed that a pen or a stable is on account of an unguarded field, which has no partitions and in an unguarded field, all the world admits that he doesn’t have anything other than four cubits.
  מפרנדיסין – name of a place.
  והפליגה – when it becomes distant from the shoreline and enters into the middle of it (i.e., the ocean), it is called separation on the language of (Psalms 1:3): “[He is like a tree planted] beside streams of water.”
  הלכו את כולה – they were walking throughout the ship and even though the ship traveled on the Sabbath and went outside of the [Sabbath] limit, it is like someone who went outside of the [Sabbath] limit and was placed in a pen or a stable for the ship is surrounded by partitions.
  שרצו להחמיר על עצמן – that for them, they decreed that a pen or a stable is on account of an unguarded field on the ship; all the while that it is traveling, it is permitted to walk throughout it and furthermore, since they made the Sabbath in the empty space with partitions while it was still daylight, but they wanted to be stringent. But the Halakha is according to Rabban Gamaliel and Rabbi Eleazar ben Azariah.
  
  Mishnah 2
  
  לנמל – a place where the ships park when they leave from the ocean to its shoreline.
  מה אנו לירד – from the ship into the city for we had not come from outside the [Sabbath] limit once it became dark, and this harbor is not surrounded by partitions for had it been surrounded by partitions, that which Rabban Gamaliel had said above (i.e., Mishnah 1) that he had been placed in a pen or a stable, he would be able to walk throughout it all.
  שכבר הייתי מסתכל – in the tube of a perforated reed that was properly prepared to the measurement of the clearness/viewing of two-thousand cubits.
  
  Mishnah 3
  
  מי שיצא ברשות – such as for the testimony of the New Moon or to save someone from idolaters or from the river.
  כבר נעשה מעשה – and you do not need to go.
  יש לו אלפים אמה לכל רוח – from the place where it had been told to him.
  כאילו לא יצא – this is how it should be said: If he had those two thousand cubits that were given to him in all directions from the place that he was told to him, they enter into the two-thousand [cubits] of the [Sabbath] limits of his house, it is considered as if he had not left from his [Sabbath] limits and he walks until his house and he is like at the beginning.
  שכל היוצאין להציל חוזרין למקומן – this is how it should be said – for we have found another leniency for all who go out to save [someone] from idolaters or from debris because they went out with permission, they are allowed to return with their weapons to the places and they would not need to place down their weapons – this is also how they were lenient for one who went out with permission to be as if he had not gone out.
  
  Mishnah 4
  
  מי שישב בדרך – [he had sat on the road] to rest and did not know that he was at the [Sabbath] limit of the city and it became dark for him there and when he stood up he saw that he was near to the city and to its [Sabbath] limit.
  לא יכנס – [he should not enter] into the city to be like the people of the city, but rather from the place where it had become dark for him, he should measure two thousand cubits and on the place where they were able, he should go and no further.
  ר"י אומר יכנס – [he should enter] and walk through the city and outside of it two thousand cubits like the people of the city, and the Halakha is according to Rabbi Yehudah.
  בלא מתכוין – for he did not know that it had become dark for him when he was in the [Sabbath] limit of the city and he did not intend to make his Shabbat in the city but rather in his place.
  
  Mishnah 5
  
  יש לו אלפים אמה לכל רוח – for Rabbi Yohanan ben Nuri holds that ownerless things which lack the knowledge of its owners acquire their appointed place of Sabbath movements in their place and they have two thousand cubits in every direction and a person who sleeps who has no knowledge at the time when he acquires his appointed place of Sabbath movements, his law is like ownerless things and he has two thousand cubits in all directions, but the Rabbis hold that ownerless objects do not acquire their appointed place of Sabbath movements in their place but he who acquires title to them brings them to the place where he is able to go. Similarly, a person sleeping does not acquire his appointed place of Sabbath movement and he has nothing other than four cubits [of movement] alone. But the Halakha is according to Rabbi Yohanan ben Nuri for the person who is sleeping acquires his appointed place of Sabbath movements in his place and he has two thousand cubits in all directions but regarding ownerless property, the Halakha is according to the Sages for they are like the feet of all people and they do not acquire their appointed place of Sabbath movements in their place but the person who acquires them walks them to a place where he is able to go.
  וחכמים אומרים אין לו אלא ד' אמות – since at the time that he sanctified the [Sabbath] day, he did not acquire his appointed place of Sabbath movements and he only has four cubits that the Torah provided him, as it is written (Exodus 16:29): “Let everyone remain where he is,” and the height of each average individual is three cubits and one [additional] cubit to stretch his hands and his feet.
  ר' אליעזר אומר והוא באמצען – The Sages hold that we give him four cubits in each direction but Rabbi Eliezer states we give him four cubits which is two cubits to each side of him.
  לאיזה רוח שירצה – he takes four cubits and after ascertaining one side, he cannot go back and ascertain another side.
  
  Mishnah 6
  
  היו שנים – [two people] standing six cubits apart from each other where two cubits of each one of them is enclosed with that of his fellow, they may bring and consume [food] within the two cubits as long as this one does not stretch his hand into the two outer [cubits of the other] (and the same applies in the other direction) for he has nothing in them and he takes out to there his bread and/or his belongings.
  והאמצעי מובלע ביניהם – two cubits within this one’s and two cubits within that one’s, he is permitted into each of them. He can turn this way and use with this one, and/or turn that way and use the other.
  לג' חצרות – and they are all adjacent to each other.
  פתוחות לרשות הרבים – for each one is a domain unto itself and they don’t have the benefit of crossing each to the other, but they ae not forbidden to each other.
  ערבו שתיהן עם האמצעית היא מותרת עמהן וכו' – But, the Rabbis differ from this opinion of Rabbi Shimon and state that they are all forbidden to each other now, but Rabbi Shimon would say to them: But isn’t this the case that there were three, and the middle person’s overlapped in the meantime but you admit that he is permitted with them and they (i.e., the other two) are permitted with him which is similar to three courtyards but why are you disputing with me regarding the three courtyards, but the Rabbis say to him: there, in the case of the three courtyards, because they are large, the two outer ones are prohibited to each other, let them come and remove from this one (i.e., the middle one) to theirs (i.e., the one’s that are external). But the [owner of the] middle [courtyard] did not pay attention and he did not remind them for they said, lest it is one of those who lodge in the middle [courtyard] who is permitted both in this one and from that one he removes something; but here, with three people, if one comes from one of the two outer [courtyards] to remove into two cubits of the other’s outer area, the middle one will give heed to it and remind him, but the Halakha is according to Rabbi Shimon regarding the three courtyards where the [residents of] the two outer ones are prohibited to each other [to carry from one to the other].
  
  Mishnah 7
  
  והיה מכיר אילן או גדר – that he is able to arrive there prior to it getting dark, but that he is tired and wants to rest in his place.
  לא אמר כלום – since he did not specify which four cubits he chose for himself from under the tree it is not a Sabbath resting place, and he has nothing other than the four cubits where he is, for he did not acquire a Sabbath resting place in his location since he uprooted his mind from making a Sabbath resting place here and also under the tree, he did not acquire a Sabbath resting place but these words apply when there are eight cubits or more underneath the tree for it would be possible to state that he chose this side or that he chose that side and there wouldn’t be a conclusion, but seven cubits, by force, part of his home would be recognized with the middle cubit, for it is impossible that he did not specify/verify, for if it was the middle of the tree, he specified four cubits, they are part of that, or if it were from one side or the other side, it is part of them, therefore, he acquired there [a Sabbath resting place].
  אמר שביתתי בעיקרו – for since he concluded his place of that Sabbath resting place, he acquires for himself two thousand [cubits] to the side of his feet and two thousand [cubits] to the side of his house.
  
  Mishnah 8
  
  ואם אינו מכיר – a tree or a fence.
  או אינו בקי בהלכה – but he doesn’t know that it will benefit him when he says, that my Sabbath resting place is in a certain place, but he said “my Sabbath resting place is in its place,” he has acquired his place.
  עגולות – that regarding the Cities of Refuge, when we appoint them, we derive two thousand cubits of the Sabbath limit, as it is written (Numbers 35:5): “[You shall measure off two thousand cubits outside the town on the east side, two thousand on the south side, two thousand on the west side, and two thousand on the north side, with the town in the center.] That shall be the pasture for their towns.” To this one you give corners (see Talmud Eruvin 51a) which are corner-pieces, but you don’t give corner-pieces to those who set up Sabbath resting places, but the Rabbis who required square expound upon this to include like this (i.e., square) it will be for all Sabbath resting places, and the Halakha is according to the Sages.
  כטבלא מרובעת – Maimonides wrote that because it is impossible to make an exactly defined quadrangular, the Mishnah purposely taught "כטבלא מרובעת"/a square board, that is to say, as people are accustomed to make something square, even though it is not an exactly defined quadrangular.
  נשכר את הזויות – four corners in its diameter of the quadrangular which is greater than the circle that is within it.
  
  Mishnah 9
  
  זה שאמרו – such as the case of one who is on the road and he doesn’t have bread with him, and now he is poor, the Sages permitted him to make an Eruv with his feet for Rabbi Meir holds that the essence of the Eruv is with bread and it is a leniency for they were lenient regarding the poor or someone who is coming on the road and he doesn’t have any bread to make an Eruv with his feet. But Rabbi Yehuda holds that the essence of the Eruv is with the foot and it is a leniency, for they made a leniency for the rich who is not able to walk on his feet that he may send his Eruv through an agent and the Halakha is according to Rabbi Yehuda. But both Rabbi Meir and Rabbi Yehuda are similar in that if a person says that his Sabbath resting place is in a certain place, he does not acquire a Sabbath resting place in the place that he said, other than if he is poor or comes on the road and doesn’t have any bread with him, but if he is rich, he must send bread in the place of his Sabbath rest, and he who says: “My Sabbath resting place is in this particular place” does not acquire there a Sabbath resting place other than if there is time left during the day where he can run and arrive there prior to the onset of darkness, and if he lacks that much time left during the day, at the hour that he states: “My Sabbath resting place is in a certain place,” he did not acquire a Sabbath resting place there.
  
  Mishnah 10
  
  מי שיצא –[a person who left] from his city that the people of city sent him to bring to them an Eruv [with a piece of bread] in order that they would be able to walk on the morrow to a city that is making an Eruv for it that is near to them two Sabbath limits and one can walk from one to the other through [the use of] an Eruv.
  והחזירו חברו – for he said to him, it is a period of heat, or a period of cold.
  הוא מותר לילך – on the next day to the same other city for since he took possession of the path in order to purchase a Sabbath resting place at the end of two-thousand cubits away from the city, he is like a poor person who states that “my Sabbath resting place is in a certain place,” and he has acquired there his resting place.
  וכל בני עירו אסורין – for they did not take possession of the path and they have nothing other than two-thousand cubits in every direction from their city.
  רמ"א וכו'- Rabbi Meir doubts whether he is poor since he left from his house and took possession of the path or perhaps because he was able to make an Eruv with bread or he didn’t make an Eruv, he is not a poor man; therefore he is an ass driver [or] a camel driver, who does not have two-thousand cubits from his city in every direction lest his Sabbath resting place is in the place where he was walking to bring there the Eruv at the end of the two-thousand [cubits] from his city and at the end of the two-thousand [cubits] from his city, he also did not acquire two-thousand [cubits] towards the side of another city – lest he did not acquire a Sabbath resting place other than in his own home, but the Halakha is according to Rabbi Yehuda.
  
  Mishnah 11
  
  אפילו אמה אחת לא יכנס – and he doesn’t have anything other than four cubits from here and four cubits from there, and even though his four cubits is enclosed within the [Sabbath] limits of the city, we do not say that since he arrived, he arrived, for he holds that the enclosure of Sabbath limits isn’t anything.
  שתים יכנס – Rabbi Eliezer, according to his reasoning who said, that he is in their middle, for at the end of the two-thousand [cubits], he has four cubits – two from this side within the [Sabbath] limit and two from that side at the end of the [Sabbath] limit; therefore, if he would stand in the second cubit, he could enter for the enclosure/absorption of [Sabbath] limits matters, but the Halakha is not according to Rabbi Eliezer.
  מי שהחשיך – that he was coming from the path and it became dark for him outside the [Sabbath] limits.
  לא יכנס – because he did not acquire a Sabbath resting place in his place because he did not reveal his intention that he wanted to acquire a Sabbath resting place in his place. But in the city, he did not acquire a Sabbath resting place because between him and the city there is more than two-thousand cubits, therefore, he has nothing other than four cubits according to the law of “he who went outside the Sabbath limits.”
  עד ט"ו אמה – not exactly, for the same law applies a little bit less or a little bit more. But there are those who interpret fifteen [cubits] exactly, and I don’t know how to reconcile this well.
  המשוחות – those who measure the [Sabbath] limits (i.e., the surveyors) for the cities and make a sign at the end of the [Sabbath] limit, they do not measure to make the sign of two-thousand exactly but mark within the limits in order to allow for mistakes (see Talmud Eruvin 52b) who do not recognize the sign and sometimes they go out further than it, and they are not paying attention to it; because of this, it is was customary always to contract within the two-thousand, so that it would be that these fifteen cubits are within the [Sabbath] limits and since this individual was the victim of an accident, we permit him to enter and we are not stringent with him, for just as we are stringent with someone who left outside of the [Sabbath] limits and there, he had to be careful to pay attention that he should not leave, but the Halakha is not according to Rabbi Shimon.
  
  
  
  
  
  Mishnah 1
  
  כיצד מעברין (how do they extend the city limits -for defining the Sabbath limit) – the language of a pregnant woman whose belly protrudes. And this is what he said, how does she have the extension of the city limits? If one house enters, and another house leaves, etc. And when he comes to put up a marker as a sign of the boundary of the city and he comes to measure two-thousand [cubits] outside it. But if hits wall was not part of it but rather the near-by houses and they were connected, and there is a house that enters into the city more than its neighbor, and its entrance appears defective, and there is house that protrudes and goes out side more than its neighbor.
  או פגום נכנס פגום יוצא – there are towers protrude in the wall, sometimes they protrude inwards and sometimes outwards.
  או שהיו שם – at one of the corners of the city.
  גדודיות גבוהות (ruins/debris – ten handbreadths high) – broken parts of the wall of the destroyed homes, and there are within seventy cubits and remnants of the city.
  או נפשות (structure next to or over a tomb) – a building that they make on the grave, and it has within them a dwelling house.
  מוציאין את המדה כנגדן – if these protrusions are near the northeastern corner, we see as if there is another protrusion corresponding to it on the southwestern corner, and a chord is stretched from one to the other and measures from the chord and outward, in order that the [Sabbath] limit is equivalent to the two corners, and it won’t be long here and short there.
  ועושין אותן – the [Sabbath] limits square, so that there should be two-thousand [cubits] to the sides like there is in the middle. But not round, so that there will be two-thousand [cubits] in the middle, and on the sides, they are reduced in the manner of something round.
  
  Mishnah 2
  
  נותנים קרפף לעיר (for measuring the Sabbath limits, we allow an area of seventy-square cubits outside the town added to the town – for the purpose of the Sabbath limits) – all who come to measure the [Sabbath] limits leaves to the city/town the air-space of seventy cubits and left-overs, which are seventy cubits and two-thirds of a cubit, and from there, he begins to measure two-thousand cubits, as it states (Numbers 35:4): “[The town pasture that you are to assign to the Levites] shall extend a thousand cubits outside the town wall all around,” the Torah stated that one should give outside [the wall] and afterwards measure, meaning to say, give it an area of seventy-square cubits and remnants outside the town added to the town and afterwards measure from there and beyond/further.
  לא אמרו קרפף אלא בין שתי עיירות – two towns that are adjacent/near each other, they given seventy cubits and left-overs to each one in order to attach/combine them through these enclosures to become like one city, and a person who comes to walk from one of them [through] its neighbor measures for himself two-thousand cubits from outside its neighbor, because since both of them are like one town/city through these enclosures that connect between them. And the Halakha is according to the Sages, for we don’t place an enclosure for one town/city, but rather only between two towns/cities.
  
  Mishnah 3
  
  וכן שלשה כפרים משולשים – on actually a triangle, but the third stands from afar corresponding to between the outer ones (i.e., towns) , and everything, for whereas, the middle [town] enters between them and there isn’t anything between this one and that one other than one-hundred and forty one and one-third cubits , which are seventy cubits and two-thirds [of a cubit] to this one, and seventy and two-thirds [of a cubit] to that one, and similarly, to the side of the other outer city/town. There is nothing between the middle one (i.e., town/city) and it other than one-hundred and forty-one cubits and one-third [of a cubit], all three of them (i.e., the towns/cities) are thought of as one [city/town]. But the person who leaves from one of them to to go through its neighbor counts from the wall of its outer neighbor. And how much should there be between the middle [city/town] to the outer [city/town]? Two-thousand cubits, for since the middle [town/city] is capable of going to the outer one and outer one to the middle one without an Eruv, we state that we see it as if the middle one is placed between them. But if it is further than two-thousand [cubits], we don’t say that we see it.
  
  Mishnah 4
  
  אין מודדין – two-thousand cubits of the Sabbath limit other than with a flax rope that is fifty cubits long.
  לא פחות – that if the rope is short, it is greatly stretched and lengthens [one must say, the measurement].
  ולא יותר – when it is too long, it becomes heavy, he doubles it at its middle and shortens it.
  אלא כנגד לבו (at level with his heart) – The Sages established for him a place to put the head of the rope, every person level with his heart, for if this person would place it corresponding to his neck and the other corresponding to his feet, the rope would shorten and the [Sabbath] limits would grow shorter.
  
  מבליעו (takes account only of the horizontal span/includes it) – if it is not fifty cubit wide from border to border from above, even though there is in its sloping going more than one-thousand, we don’t say that he should raise the measurement of his slope to the measurement of the [Sabbath] limit, but rather, this should stand on the border from here, and that should stand on its border from there and absorb (i.e., include) it from the slope with one rope.
  וחוזר למדתו – for since it teaches, “continues his measuring” – implying that if its width that corresponded to the town/city was more than fifty [cubits] and he was not able to absorb it/include it there with the rope, and with one of its heads that does not correspond to the town/city, he can absorb it/include it there, and measure and go there from the border and beyond until it corresponds to the place where the the width of the valley ends sin it corresponding to he city/town, and he returns to his measurement corresponding to the town/city and completes the measurement of its [Sabbath] limits.
  הגיע להר מבליעו – and this is so that the mountain/hill will not be standing upright a great deal, but rather slanting, for in the walking of five cubits from it, he will not raise it (i.e., the rope) other than ten handbreadths, if it is standing straight up until with at least of the distance of five cubits it is standing upright ten handbreadths, he doesn’t include it/absorb it, but rather, estimates it alone and goes on.
  והוא שלא יצא חוץ לתחום – when he measurer goes to include the hill/mountain or the valley, he should not leave outside of the [Sabbath] limit to a a place where the tops of the valley are short – that he is able to absorb them there in order that he can return afterwards to his measurement corresponding to the town/city, as a decree, because a person who sees it measures it and goes there would say that the measurement of the [Sabbath] limit of the sides of the city/town come up to here.
  בזו אמר רבי דוסתאי – with this, to exclude the city of refuge and the heifer whose neck is broken that is nearest to the space/cavity that they don’t estimate the level distance between two places separated by mountains (see Talmud Eruvin 58a-b – because they are from the Written Torah).
  מקדרין – they perforate, they see as if they perforate them and measure the path of the perforation, to exclude the measurement of its sloping, as we stated in the Gemara (Tractate Eruvin 58b) that they measure it with a rope of four cubits and the bottom they place the rope corresponding to his heart and at the top corresponding to his feet, and similarly they measure it all four cubits by four cubits and they deduct the slope of all four cubits by half the height of a person. And the Halakha is according to Rabbi Dostai.
  
  Mishnah 5
  
  אין מודדין אלא מן המומחה – a person who is a specialist in measuring, and the Gaon explained that the word מומחה is the language from (Numbers 34:11): “and abut on the eastern [slopes] of the Sea of Chinnereth/Kinneret,” meaning to say that they intent to measure the bottom ab initio from the place that is level and straight, in order that they would not need to perforate.
  ריבה למקום אחד ומיעט למקום אחר – that they found signs of this [Sabbath] limit long and protruding corresponding to the signs of the [Sabbath] limit in the corner that is opposite it.
  שומעין למקום שריבה – and we remove the shorter measurement, that is corresponding it, because it did not initially stretch the rope all the way. And it is taught in the Tosefta [Eruvin 4:`6 – in the Lieberman edition – but it is in chapter 6 according to the Erfurt manuscript] that he must stretch it with all of his strength [and measure].
  ריבה לאחד ומיעט לאחר – this is what he said: if there was a greater distance for one [expert] and a lesser distance for the other [expert], for the two people who measured were experts – this one had a greater distance and the other a lesser distance.
  
  Mishnah 6
  
  עיר של יחיד – as, for example that one person acquired it all and he rents out all of its houses to the people that are living there, and afterwards, it becomes the property of many.
  מערבין את כולה – in the manner that they create a symbolic community of residence (i.e., an Eruv) when it belonged to a single individual that didn’t require a remnant.
  אין מערבין את כולה – for it is forbidden to make an Eruv for a city/town belonging to many if he doesn’t leave known houses without an Eruv, for this remnant is a recognition that the reason is because of an Eruv, so that it would not forget the laws of the public domain. And this is the case, since it [belonged] to the group, and required a remnant even though that now it would be judged as that of an individual as at first.
  אלא אם כן עשה חוצה לה – a remnant that was not made into a symbolic community of residence with the rest of the city/town, but it something remarkable that comes to teach us that even a remnant of something outside it has an effect on the rest of the city/town.
  כעיר חדשה שביהודה – there was a city in Judah and its name was Hadasha, and there not there other than two temporary residents/inhabitants , and this is the smallest city/town that is in all of land of Judea and it was the remnant to a larger city that is adjacent to it, and this is measurement of the remnant that one needs to leave over in a city/own that they did not make into a symbolic community of residence (i.e., Eruv) with the others because of recognition.
  רבי שמעון אומר שלש חצירות כו' – and the Halakhic decision is that even one house in one courtyard is a remnant. But a city that doesn’t have other than only one opening even if was of many [people], there is no need for remnant.
  
  Mishnah 7
  
  מי שהיה במזרח – in the field, and he sanctified for himself the [Sabbath] day and he was far from his Eruv more than two-thousand [cubits], for his Eruv is not an Eruv, since he is not able to walk and to carry, it would be for him a Sabbath camp in his house when his Eruv is not an Eruv.
  
  בעיבורה של עיר (within the outskirts of the city) – in one of the houses that stands within seventy cubits and left-overs.
  לא עשה ולא כלום – for without an Eruv also, he has from the city/town two-thousand cubits in every direction, and the entire city/town with its outskirts are considered to him as four cubits.
  נתנו חוץ לתחום – outside of the outskirts of the city/town. And this is explained in the Gemara (Tractate Eruvin 60b).
  מה שנשכר –[what he gains] in this direction, he loses in the direction that is opposite it. For he counts from the Eruv two-thousand [cubits] in every direction if it and if he placed [something] at the end of one-thousand [cubits] to the east, it is found that the two-thousand [cubits] of the east end at the conclusion of three-thousand [cubits] of the city and he has gained one-thousand, but the two-thousand [cubits] of the west end at the end of one-thousand [cubits] of the west of the city, and he lost one-thousand [cubits]. And this comes to tell us that the city does not count in the total of the two-thousand [cubits] of the west but rather all of it is like four cubits. And these words [apply] when the two-thousand [cubits] do not end from the Eruv to the side of the city/town, but rather, at the end of the city/town or outside of it, but if they end in the middle or the city or at whatever place within it, he cannot walk within the city/town other than up to the point where the two-thousand cubits of the Eruv end, and not further, as it is taught nearby (in the next Mishnah).
  
  Mishnah 8
  
  אנשי איש גדולה – that they (i.e., the residents of a large town) had a small town within the two-thousand [cubits] and they depart from their city and count and walk the path of the small [city/town] that is adjacent/nearby, they walk through all of the small town/city that is adjacent to them like four cubits and complete their measurement outside of it.
  ואין אנשי עיר קטנה מהלכין את הגדולה – [the large town/city] in its entirety like four cubits, because the measurement of the [Sabbath] limits ended in the middle of the large city/town, therefore, the large city/town is not considered for them like four cubits and they don’t go there, but rather only until the end of their [Sabbath] limits.
  כיצד מי שהיה מעיר גדולה – Our Mishnah is deficient and should be read as follows: The people of a large town/city walk through the entire small town/city but the people of a small town/city do not walk through all of the large city/town; in what case are these words said? When he measures two-thousand cubits. But, a person who places his Eruv within the city/town, whether the people of a large town/city placed it in a small town/city or whether the people of a small town/city placed it in a small town/city, they walk all the city/town that the Eruv is placed in it like four cubits. How so? He who was from a large city/town and placed his Eruv in a small town/city etc.
  ור' עקיבא – disputes on the first Tanna/teacher and holds that the Eruv does not make the city/town in which it is placed like four cubits, and we don’t count two-thousand cubits other than from the place of the Eruv. But the Halakha is not according to Rabbi Akiva.
  
  Mishnah 9
  
  אימתי בזמן שאין בה דיורים – that their partitions were torn down and are not fit for inhabitants, for if it were fit for residents, even though there are none in it now, inhabitants are not considered everything like four cubits, and even if it is large like Antioch.
  נמצא קל תוכה מעל גבה – for whereas the [Eruv] on top of the cave , if he placed there his Eruv, he does not have anything other than two-thousand cubits from the place of his Eruv, for on top of it is not fit for inhabitants, but inside , he walks throughout and outside of it two-thousand cubits.
  ולמודד שאמרו – even though that the Sages dispute on Rabbi Akiva when placing his Eruv in the city/town to state that the entire city is to him like four cubits, they admit that someone who comes from the place of his Sabbath camp and his measurement of two-thousand cubits ended, even in a cave where there are inhabitants, that he doesn’t enter further from his measurement at all.
  
  
  
  
  
  Mishnah 1
  
  הדר. מי שאינו מודה בערוב – a Cuthean or a Sadducee.
  הרי זה אוסר עליו – to carry from his house to the courtyard until he would rent permission from him that he has in his courtyard.
  לעולם אינו אוסר עד שיהיו שני ישראלים – whether the first Tanna/teacher [of our Mishnah], whether Rabbi Eliezer ben Yaakov – the residence of an idolater is not called a residence, and by law, it should not prohibit, but the Rabbis decreed this in order that a Jew should not live with an idolater and that he should not learn from his actions. The first Tanna/teacher [of our Mishnah] holds that even though the idolater is suspected of being a murderer and it is prohibited for a Jew to be alone with him, sometimes it happens that a Jew resides with an idolater and the Rabbis state that an Eruv has no effect in the place of an idolater and the nullification of one’s domain has no effect in in the place of an idolater until he leases, for the idolater will not lease because he is suspected of witchcraft and because of this, a Jew will not come to dwell with an idolater and will not learn from his actions. But Rabbi Eliezer ben Yaakov holds that since the idolater is suspected of being a murderer, there are two [things] that are found present in residing that the Rabbis decreed concerning them: One – that it is not frequent a resident is forbidden to be alone with him, the Rabbis did not make a decree. And the Halakha is according to Rabbi Eliezer ben Yaakov and we rent from the idolater, even for less than a penny/Perutah, and even on Shabbat and even though the idolater does not resign his possession until a Jew will rent from him, he can resign his possession and even on Shabbat, for he would say to his fellow, that since my domain was not included in the Eruv, my possession is resigned to you (for Sabbath purposes – see Talmud Eruvin 69b), and he would be prohibited from carrying in the courtyard while his fellow (i.e., the idolater) is permitted, and if they wish after his fellow had completed carrying what he needed for himself, his fellow could go back and annul his possession and he would be permitted while his fellow would be prohibited.
  
  Mishnah 2
  
  מעשה בצדוקי – the Mishnah is deficient and it should be read as follows: A Sadducee is like an idolater. Rabban Gamaliel states that is he not like an idolater. “And it once happened with one Sadducee, etc. And Father said to us: Hurry up and fulfill all of your requirements before it (i.e., the eve of the Sabbath) departs and places restrictions upon you”; we learn from this that he is like a Jew/Israelite and is able to resign his possession and because he can resign his possession and go back and take it out, whether inadvertently or on purpose, he restricts us, as is mentioned further on. Because of this, Rabban Gamaliel states: “Hurry and perform your requirements before he removes his utensils to the courtyard and goes back and takes hold of his possessions that he cancelled and places restrictions upon you, but if he (i.e., the Sadducee) is like an idolater and an idolater is not able to resign his possessions until he rents it out, how is he able to prohibit you after he has rented it out and taken money?
  ור"י אומר – Rabban Gamaliel did not say this, for Rabban Gamaliel holds that a Sadducee is always like an idolater. And this incident is not a proof for this is how Rabban Gamaliel spoke to them: “Hurry up and fulfill all of your requirements on the Eve of Shabbat before it gets dark, and not until he doesn’t remove his utensils as you have stated, but until the day hasn’t yet departed and it places restrictions upon you. And the legal decision is that any Jew who violates the Sabbath in public is like an idolater, and we don’t prepare an Eruv with him and he doesn’t resign possession (i.e., a legal fiction by which the carrying of objects on the Sabbath from one’s own place to one common to several persons, may be permitted) but we rent from him in the same manner that we rent from the idolater, and the person who observes the Sabbath in public, even though he might violate it in private and does not recognize the designation/concept of Eruv such as the Sadducees at this time, who observe the Sabbath but do not recognize the designation/concept of Eruv, we do not make an Eruv with him but he can resign possession and one doesn’t need to rent from him and he isn’t necessarily an idolater.
  
  Mishnah 3
  
  ביתו אסור להכניס ולהוציא – from his house to the courtyard whether he or the people of the courtyard. And like the case where he resigned possession of his courtyard (i.e., a legal fiction by which the carrying of objects on the Sabbath from one’s own place to one common to several persons, may be permitted), meaning to say the part that he shares with them in the courtyard, but he did not resign possession of his house for this Tanna/teacher holds what he resigns is resigned and what he did not resign, he did not resign, therefore, his house is his domain and the courtyard is their domain.
  ושלהם – their homes it is permitted to remove from them to the courtyard, whether he or them for their homes and the courtyard are one domain and even though he did not make an Eruv, he is a guest regarding them for a guest can carry in the domain of his hospitality lodging.
  נתנו לו – they [gave him] the domain of their courtyard, he is permitted to remove [something] from his house to the courtyard, for everything is like his domain, but they are prohibited even to carry from his house to the courtyard for they are not guests relating to him, for one in connection with many is considered a guest, but the many in connection with the individual are not considered guests.
  היו שנים – [two] who did not make an Eruv and the rest of the members of the courtyard resigned possession to them, both of them are forbidden to each other because the courtyard belongs to both of them but the homes are specific – each home to its specific owner and one cannot take out from a domain that is specifically his to that domain which is (both) his and that of his fellow. But even though one of them retracted and resigned possession to his neighbor, it is of no effect, since at the time that the members of the courtyard resigned their possession to these two [individuals] who had not made an Eruv, they prohibit each other, it is found that the first resigning had no effect, and when he resigned possession once again, he was not able to acquire his own possession. Therefore, the members of a courtyard, someone of whom had made an Eruv and some of whom had not made an Eruv, those who had not made an Eruv had resigned their possession to those who had made an Eruv but those who had made an Eruv did not resign their possession to those who had not made an Eruv and they restrict each other, as it was stated, that a person who resigned his possession to the members of the courtyard must explicitly resign their ownership to each one individually.
  
  Mishnah 4
  
  ב"ש אומרים מבעוד יום – they hold that resigning possession causes the acquisition of possession and the acquisition of possession on the Sabbath is prohibited.
  וב"ה אומרים אף משתחשך – they hold that resignation does not acquire possession but it removes it from possession and removal from possession on the Sabbath is all right. But in the Baraitha (Talmud Eruvin 70b), they explained that in every place where we say, that where it is prohibited for part of the Sabbath, it is prohibited for the entire Sabbath, except for one who resigns possession.
  מי שנתן רשותו והוציא – for he came back and used the possession that he had resigned.
  אחד שוגג ואחד מזיד – because the fine for an inadvertent act is because of a wanton act, but the Halakha is not according to Rabbi Meir.
  
  Mishnah 5
  
  שהוא שותף עם שכניו – that are in the alley for the purpose of an undefined partnership and not for the sake of an Eruv.
  א"צ לערב – and it is that all of them will be partners in one utensil and specifically a combination of alleys that were [partners] in wine, as is taught in the Mishnah (Chapter 3, Mishnah 1): That they may prepare the Eruv and contribute to a partnership Eruv [with anything] (other than water or salt), but the Eruvim of courtyards, they don’t make an Eruv other than with bread, for it is an Eruv on account of dwelling and in the human dwelling the heart of a person is not drawn to anything other than to bread, and if he partnered in a combination of alleys with bread, all the more so that it is considered more and they rely upon that partnership of bread in the place of an Eruv but one does not need to make an Eruv of courtyards but if they partnered in wine or in other things, they must make an Eruv of courtyards and they don’t rely upon the partnership in order that the concept of Eruv should not be forgotten from the young children.
  ר"ש אומר – but the Halakha is not according to Rabbi Shimon.
  
  Mishnah 6
  
  בטרקלין – a large and wide house, the seat of kings and they divided it to five [rooms] and all of them has an doorway from the reception room to the courtyard and they need to make an Eruv with the other members of the courtyard.
  בית שמאי אומרים – their domains are divided and each group/party needs to place bread for the Eruv of the courtyard.
  ב"ה אומרים – this partition does not [provide] the division of domains. But at the time when they divided the reception room into large partitions that reach the ceiling, no one disagrees that this is a division of domains because they are living in rooms or in attics But they do disagree when divided into low partitions that do not reach the ceiling, as the School of Shammai holds that a partition such as this divides the domain and the School of Hillel holds that there is no division of domains.
  
  Mishnah 7
  
  האחין השותפין – this is what he said: the brothers who ate at the table of their father and the partners who eat at one table. But eating at the table of their father is not exact, but rather, they take their food from the house of their father and each one of them eats in his own home. And similarly, the partners perform their labor with one house owner in a partnership and take their food from his house and take it to eat it in their own homes.
  וישנים בבתיהם – and they and their father [and others] live in one courtyard.
  צריכין ערוב לכל אחד ואחד – if they want to make an Eruv with the people of their courtyard.
  מבטל את רשותו – he must resign his possession.
  אימתי בזמן שמוליכין את ערובן – to place in the one of the homes of he other members of the courtyard for since they were in need of an Eruv and the rest of the tenants were forbidden, they also are forbidden, and all of them must place bread in the Eruv, since their tenants are divided up in sleeping courters, and also there is no actual food on the table of their father, but rather each person takes his provisions and eats in his [own] house.
  אבל אם היה ערוב – all of the courtyard goes to the house of the father in order that they will not be in need for the Eruv, for the house where they place the Eruv, there is no need to place bread.
  או שאין עמהן דיורין – other [tenants] who need them for an Eruv, there is no need for an Eruv since they are considered as individuals.
  
  Mishnah 8
  
  פתוחות זו לזו ופתוחות למבוי – In the Gemara (Talmud Eruvin 73b-74a), it is proven that it is not taught in our Mishnah that [the five courtyards] are open one to another, because we hold that an alley is not permitted with a stake or a crossbeam until all the homes and the courtyards are open into it, meaning to say, two houses open to all of the courtyard and two courtyards open into the alley, and these, since all of them are open to each other and combined together through their openings, they are considered as one and it (i.e., the Mishnah) doesn’t teach other than five courtyards opened to an alley.
  ערבו החצרות – each one for itself.
  מותרים בחצרות – all the members of the courtyard are permitted to themselves but are prohibited in the valley for they don’t rely on the Eruv in a joint area.
  
  ואם נשתתפו – [if they partnered] also in the alley after they made an Eruv in the courtyards, they are permitted both here and there.
  ושכח אחד מבני חצר ולא עירב – in his courtyard to permit his courtyard, but in the joint partnership, he had a part.
  מותרין כאן וכאן – What is the reason that they don’t rely upon the partnership in the place of the Eruv? In order that they don’t forget the designation of Eruv from their childhoods and here, where most of the members of the courtyard made an Eruv, but that one of them forgot and did not make an Eruv (by placing some bread in the common ground) the designation of Eruv is not forgotten.
  שהמבוי לחצרות כחצר לבתים – just as it is forbidden to remove [things] from the homes to courtyard without an Eruv, so too it is prohibited to remove [things] from the courtyard to the alley without partnership. But one should not say that they are not similar, for the house and the courtyard are the private domain and the other is the public domain, butt the courtyard and the alley are both domains of the many.
  
  Mishnah 9
  
  זו לפנים מזו – the inner [courtyard] is open to the outer [courtyard] and the outer to the public domain and there is crossing/treading of the [members of] the inner courtyard to on the outer [courtyard] to go out to the public domain.
  עירבה פנימית – [made an Eruv in the inner courtyard] on its own to carry in its courtyard
  שתיהן אסורות – for it would be that the inner [courtyard] on its own, a foot that is prohibited in its place, for behold it didn’t make an Eruv for itself and restricts in the walking by foot on to the external [courtyard].
  זו מותרת לעצמה וכו' – for the foot that permits in its place does not restrict.
  ר"ע אוסר – for he holds that the even the foot that is permitted restricts when he did not make an Eruv there.
  וחכמים אומרים – for they hold that even a foot that is prohibited in its place such as the case where the inner [courtyard] did not make an Eruv for itself, it does not restrict on the outer [courtyard] but the Halakha is according to the first Tanna/teacher.
  
  Mishnah 10
  
  שכח אחד מן הפנימית כו' – it was the inside [courtyard] the foot is prohibited [from carrying] and restricts.
  נתנו ערובן במקום אחד – both of them made Eruvin one with the other and placed the Eruv in the outer [courtyard] and called it one place because both of the courtyards use it as one and even one from the outer courtyard forgot and did not make an Eruv, both of them are forbidden [to carry in] for even the inner [courtyard] is also forbidden to carry in its courtyard for it cannot be removed from the outer [courtyard] to use it for itself for it lacks an Eruv over it for that same Eruv that permits [carrying] in the courtyard, they carried it to the outer [courtyard] but placed the Eruv in the inner [courtyard], the outer courtyard prohibits through the forgetfulness of the [people of the] inner [courtyard, but the inner [courtyard] but the inner [courtyard] does not prohibit through the forgetfulness of the [people of the] outer [courtyard] for they use one entrance.
  ואם היו של יחידים – for the [people of] the inner [courtyard are not other than one, and the outer [courtyard] is only one, there is no need to make an Eruv each with the other because of foot traffic, for since it is of an individual in the inner [courtyard], it would be the foot that permits and does not restrict, and the anonymous Mishnah is according to the first Tanna/teacher of above that holds that the foot which permits does not restrict.
  
  
  
  
  
  Mishnah 1
  
  חלון. בתוך י' – that it is a part of it and even a minimum amount within ten [handbreadths] nearest the ground.
  מערבין שנים – two Eruvin, these to themselves and those to themselves and they are prohibited one with the other. .
  ואם רצו מערבין א' – one Eruv that they will their Eruv in the other one and make their Eruv with them and it will be one/united [for both].
  פחות מד' – it is not an opening/door and it is not appropriate to pass from this one to that one, and above ten [handbreadths] it is not satisfactory; therefore, we don’t make one Eruv, and specifically in a courtyard that is not its source, but in the original house, even if it is above ten [handbreadths] we make one Eruv in the manner to place benches and chests around the house and it is usage is satisfactory.
  
  Mishnah 2
  
  כותל שבין שתי חצירות – this that it (i.e., the Tanna of the Mishnah) took [the words] "רחב ד'"/”that it was wide four handbreadths” – is not because it needs to be four handbreadths width to be a closing/closure, for a partition with a width of any amount is a closure/closing. But rather, because it was necessary to teach the closing [segment], “if there were [at its top] produce, these can ascend from here, and eat [them] as long as they don’t bring it down below, which is considered a domain of its own, and for this law, it was necessary that it would be wide four [handbreadths], for less than four [handbreadths] is an exempt domain (i.e., an area of less than four handbreadths by four handbreadths or a height differential of at least three handbreadths – as one may carry objects to or from this exempt domain, but one may not transfer objects through it from of those domains to another), ad both of them (the people on the two sides) can lower it downwards.
  ובלבד שלא יורידו למטה – to the inhabitants in the houses, but in the courtyard, it is permitted.
  יותר מכאן – this is a breach, and all of it would be like one courtyard. But if he made an Eruv each one for itself, it would be as if they divide their Eruv and prohibit those [on one side from carrying to] those [on the other side].
  
  Mishnah 3
  
  חריץ – it is long and interrupts on the surface of the entire courtyard.
  ורחב ד' – for less than this, it is easy to walk from border to border/rim to rim.
  ואפילו מלא תבן וקש – it is not a closure, for it does not abolish/suspend for him [going] to there for he will ultimately take it [to bring to his animals].
  
  Mishnah 4
  
  נתן עליו נסר – from one rim/border [of the trench] to the other, like a kind of bridge, which is like an opening.
  שתי גזוזטראות – as a kind of protruding ceiling/roofing from the private domain on the public domain, and he places a plank that is four [handbreadths] wide from one side to the other, and it is also an opening.
  פחות מכאן – that if the plank is not four [handbreadths] wide, a person will fear to pass upon it and its use won’t be pleasant [and hence requiring two Eruvin – one for each side].
  
  Mishnah 5
  
  מתבן – a heap of straw, and it interrupts on the surface of the entire width of the courtyards.
  אלו מאכילין – they place their cattle to eat from the straw, and we don’t suspect that perhaps the straw will be come less than ten [handbreadths] and that it would be one domain and they would be mutually prohibited [from eating] and would carry in the courtyard and not be aware of it, for this we do not suspect for even whether it would decrease or not, the minority is over the surface of ten cubits and more does not prohibit it, for ten cubits are an opening, and the cattle do not lessen it all that much in its eating [on one Sabbath].
  נתמעט התבן מי' טפחים – over the surface of the entire length of the courtyard or amidst the ten cubits [and more].
  מערבין אחד – if it decreased on the weekday before [the onset of] Shabbat.
  
  Mishnah 6
  
  מניח את החבית – [he sets down the jar] of his own [food, wine, etc.] if he wishes, and then needs to grant possession/entitles, for whereas it if is theirs, he doesn’t need to grant possession/entitle [to them].
  ומזכה להם ע"י בנו ובתן – he says to them: “Accept this jar and take possession of it in the name of all the members of the alleyway.” And the person who takes possession lifts up the Eruv with his hand a handbreadth from the ground, for wherever that he places it in his domain, there would be no taking of possession.
  שידן כידו – this is not taking of possession [since the minor child or the Canaanite slave or maidservant are considered as property of the parent/master].
  
  Mishnah 7
  
  נתמעט האוכל – from its measurement that is explained further in our Mishnah (i.e., in Mishnah 8).
  מוסיף ומזכה – if he comes to add from his own [food or wine], even from a different species [of food] from the first partnership/shared species, he adds and causes them to take possess and he doesn’t need to inform them (i.e., the other participants in the partnership alleyway), for since there remains a bit from the first species, it doesn’t appear like it an Eruv was made at the outset, but if he puts in from the partnership/shared species [of food], even if it was completely finished, he brings from the same species and he doesn’t need to inform them.
  נתוספו עליהם דיורים מוסיף ומזכה וצריך להודיע – and especially at the time when the courtyard has two openings for two alleyways, for when they make an Eruv with the people of this alleyway, it is forbidden to use another alleyway, therefore it is necessary to inform them, for perhaps it is not satisfactory for them to acquire in this direction and to effect a possession in the direction that is opposite it, but if it lacks an opening other than to this alleyway that they have participated/shared in from the outset, there is no need to inform, because you may obtain a privilege in behalf of a person in his absence, but you cannot act in his behalf to his disadvantage (see the conclusion of Tractate Eruvin, Chapter 7, Mishnah 11, where this phrase is used).
  
  Mishnah 8
  
  מרובין – eighteen people or more.
  מועטין – less than eighteen [people].
  מזון שתי סעודות – which are eighteen dried figs.
  להוצאת שבת – the quantity of removal on Shabbat. For the person who removes food on Shabbat is not liable with less than the equivalent of a dried fig (see Tractate Shabbat, Chapter 7, Mishnah 4).
  
  Mishnah 9
  
  בשירי העירוב – when it diminished from its quantity.
  ולא אמרו אלא לערב בחצרות – after they made a partnership in an alleyway, but rather, so that the law of the joining of courtyards not be forgotten by children that do not know that they made a partnership in an alleyway, therefore, we are lenient with it. But even though that the reason that they make an Eruv in the joining of courtyards after they had made a partnership in an alleyway is in order that the law of Eruv would not be forgotten from the children, nevertheless, the Halakha is not according to Rabbi Yossi, concerning what is added on [later] to the Eruv that it is not [part of the Eruv], we are lenient with it so much.
  
  Mishnah 10
  
  בכל מערבין – the joining of borders/תחומין , whereas, if were the joining of courtyards, we don’t made an Eruv other than with [a loaf of] bread. But however, that Rabbi Eliezer stated here that we make an Eruv with everything includes joining of courtyards with a half-a-loaf of bread and we don’t need a complete loaf, but Rabbi Yehoshua disputes him and states that specifically, an Eruv is a complete loaf. And the Halakha is according to Rabbi Yehoshua.
  אין מערבין בה – and the reason is because of enmity/hostility that the members of the courtyard come to a dispute to state: “I gave a full loaf, and he [only] gave one-half/part of [a loaf].”
  ככר מאיסר והוא שלם מערבין בו – they place it in the Eruv with the rest of the loaves of the members of the courtyard, as long as there will be among all of them the equivalent of a dried fig for each and every one. But Maimonides explained (see Hilkhot Eruvin, Chapter 1, Halakha 8), that a full loaf [of bread] the size of an Issar’s worth (i.e., 8 pennies), we make an Eruv with it alone for all the members of the courtyard and it does not require a [specific] quantity.
  
  Mishnah 11
  
  נותן אדם מעה לחנוני – the person who sells win, and lives with him in the alleyway.
  או לנחתום – the person who sells loaves [of bread] and lives with him in the courtyard, that he should obtain a privilege for him in the Eruv with his fellows. If the members of the alleyway come to acquire from you wine in partnership, or the members of the courtyard to acquire loaves [of bread] for the Eruv, that I will have a portion in it.
  לא זכו לו מעותיו – for money does not purchase until he “pulls,” and even that this storekeeper made an Eruv for all of the others and to effect a possession also to that one, it is not an Eruv, for behold, he did not intend to cause him possess through a gift for nothing like the rest who effect a possession in the Eruv, other than that he should acquire it through a M’ah, for behold, he does not acquire it for him, for money does not acquire and it is found that the makes an Eruv for him with his money.
  ומודים בשאר כל אדם – the houseowner whose fellow said to him: “Here is this M’ah; and effect possession for me in the Eruv, and he went and obtained the privilege for, for he acquired an Eruv. But since the houseowner does not customarily sell loaves of bread, he did not intend for this, but rather, to make him an agent and it would be made like one who said to him – “make an Eruv for me.”
  שאין מערבין לאדם – when they make an Eruv for him from on his own, but rather [it should be done] with his knowledge. Therefore, regarding the storekeeper, when he said to him, “effect possession [in the Eruv],” he did not intend other than to acquire from him, but he did not rely upon him that he should become his agent, but money does not purchase/acquire, and he didn’t rely upon him; it is found that he is enabling possession [of the Eruv] for him without his knowledge/consent.
  עירובי תחומין – it is a liability that he loses to the side of the other, and perhaps it is not pleasing to him. And the Halakha is according to Rabbi Yehuda.
  
  
  
  
  
  Mishnah 1
  
  כיצד. לכל מי שילך לבית האבל וכו' – that these are matters [pertaining to] a Mitzvah, and we hold that one does not make a joining of borders/עירובי תחומין other than for a Mitzvah.
  וכל מי שקבל עליו – to rely upon this Eruv, it is permitted.
  ומשחשיכה אסור – and these words [apply] when they didn’t inform him while it was still daylight [on Friday before Shabbat], but if he informed him while it was still daylight [on Friday], even if he hadn’t accepted upon himself to rely upon this Eruv for certain, other than once it became dark, it is permitted.
  
  Mishnah 2
  
  מזון שתי סעודות לכל אחד – because he acquires his Sabbath camp/place to be the center of Sabbath movements there, he needs to leave there some food that he needs for Shabbat.
  אלו ואלו מתכוונים להקל – Rabbi Meir holds that on Shabbat a person eats more because it is the basis of his cooking (which is why he preferred as his standard the food that he consumes on a weekday). But Rabbi Yehuda holds that since on Shabbat he eats three meals, he doesn’t eat a great deal at each meal, but the two meals of a weekday is more than two meals of the Sabbath [day].
  ככר בפונדיון – a loaf that is purchased for a Pundiyon (equal to 16 perutot/pennies or 2 Issar) – when they sell four S’ah of wheat to a Sela, and four S’ah are twenty-four Kabin, and the Sela is twenty-four M’ah, it is found that it is a Kab for each M’ah and the M’ah is two Pundiyon, behold that a loaf that is sold in the marketplace for a Pundiyon which is one-half of a Kab, and the storekeeper buys half for the cost of the baking and the milling, it is found that the loaf that is purchased from the storekeeper for a Pundiyon is one-quarter of a Kab which is six eggs, for the Kab is twenty-four eggs in volume, and they are the measurement of two meals of the Eruv according to Rabbi Yohanan ben Berokah. And the Halakha is according to him.
  רבי שמעון – [he] reduces the requisite measure and states that it is enough to make an Eruv with two-thirds of a loaf of the size of three loaves to the Kab. And a complete loaf [of bread] of eight eggs is one-third of a Kab. But two-thirds of it which are five eggs and more (i.e., one-third) is for two meals.
  חציה לבית המנוגע – this [section] is an anonymous Mishnah, and this is what he said: Half of a full loaf [of bread] that they estimated/measured whether according to the one (Rabbi Yohanan ben Beroka) or the other (Rabbi Shimon), is the measurement for a delay/pause in a leprous house, for a person who enters into a house where there is within it the plague of leprosy, even though becomes immediately ritually defiled, he does not require the washing of his clothes until he waits in order to eat, and this half-loaf [of bread] is in order that he can eat. But for Rabbi Yohanan ben Beroka who stated that a full loaf which is a quarter of a Kab – being the volume of six eggs, it is found that half of that is three eggs, and it this is a piece/certain quantity of bread [or half a loaf] (see Tractate Negaim, Chapter 13, Mishnah 9), that is in the entire Talmud. But for Rabbi Shimon who stated that a full loaf [of bread] is one-third of a Kab, which is eight eggs, that half is four eggs, and this is a piece of bread/half a loaf in all of the Talmud according to Rabbi Shimon. But even though that Rabbi Shimon holds that in a full loaf [of bread] are three meals, for the two-thirds that Rabbi Shimon mentions – is for two meals, these words concern an Eruv that they intended for it, to be lenient, and there is no need for two complete meals. But in all the rest of the places, Rabbi Shimon thinks that a meal is not less than one-half of a loaf of one-third of a Kab, and we require that he wait/delay [the time it takes] in order that he can eat this half-loaf which is four eggs.
  חצי חציה לפסול את הגויה – that the person who consumes impure foods equivalent to one-half of a piece of bread, his body is defiled according to the Rabbis from eating heave-offering/Terumah (if he is a Kohen). And half of a piece of bread is an egg-and-a-half [in volume] according to Rabbi Yohanan ben Beroka and two eggs [in volume] according to Rabbi Shimon.
  
  Mishnah 3
  
  מרפסת (porch/gallery) – a high place in the courtyard of the house and many openings of upper chambers are open to it and everyone descends on one ladder to the courtyard and from it into the public domain, but even though they are not forbidden, for since the gallery/porch is ten [handbreadths] high, as long as the people/members of the gallery will make an Eruv for themselves on the gallery/porch that there will be foot-traffic that is permissible in its place, and doesn’t prohibit (other than in its own place – see Tractate Eruvin, Chapter 6, Mishnayot 9-10).
  ששכחו ולא עירבו – these (i.e., the people of the courtyard) with those (i.e., the people of the gallery/porch). But, each [group] made their own Eruv (i.e., one for the people of the courtyard and another for the people of the gallery) for themselves.
  כל שגבוה י' – if there is a mound/hill or a pillar that is ten [handbreadths] high near the gallery and the gallery is not ten [handbreadths] higher than the pillar, for the usage of the of the pillar is satisfactory to those in the gallery, the domain of the gallery reigns over it and they use it and not those who are in the courtyard.
  פחות מכאן לחצר – it is stated even to the courtyard, that two domains have power there – the gallery and the courtyard, but if they did not make an Eruv one with the other, both are forbidden to use it.
  חולית הבור (the entrenchment around the well – increasing its capacity – see Tractate Eruvin 78a) – the rim of the cistern of above, if it is ten [handbreadths] taller from the courtyard, the domain of the gallery reigns over it. But this is so if the cistern will be filled until its upper rim from things that are forbidden to carry them in the Sabbath, so that now, it is impossible that it will lessen from its height, which is similar to a rock that is not missing, for behold, it is equivalent to the bottom of the gallery. But if the cistern is not full or even if is full from things that it is possible to take from them on Shabbat and to lessen it, since by lessening it, it makes it forbidden, but if he doesn’t lessen it, it is also forbidden, for if they didn’t make an Eruv of the gallery and the courtyard with each other, both are forbidden to it.
  אפי' גבוהה עשרה טפחים לחצר – even to the courtyard, like to the gallery, and both are forbidden to use if they did not make an Eruv with each other.
  
  Mishnah 4
  
  הנותן עירובו – the joining of courtyards.
  בבית השער – a place adjacent to the gate of the courtyard and they customarily place there a guard so that people from the public domain should not enter into the courtyard.
  והדר שם – [the person who lives there] in the gate house that is in the courtyard, does not prohibit upon an owner in the courtyard and he doesn’t have to place bread [there], for it is not a living space.
  והדר שם אוסר עליו (a person who lives [in a shed for straw, cattle, wood or storage] who does not share in the Eruv -does prohibit him [from carrying in the courtyard]) – if the houseowner lent out his straw shed to dwell there, he prohibits him [from carrying] – since it is open to the courtyard.
  אם יש שם תפיסת יד של בעל הבית (right of storage) – that the house owner has a place in the dwelling in this (i.e., right of storage in, for example, the shed for straw), that he places there his utensils to hide them, it doesn’t forbid him [from carrying objects in the courtyard] , and especially when there aren’t other dwellers there, but if there are other dwellers there, it forbids him; you can also deduce it as it is taught [in the Mishnah] that it does not prohibit him [if he lives in the gatehouse, portico or gallery] – upon him it does not prohibit, but not upon other dwellers it does prohibit, and even though the owner of the house made an Eruv with them. But if these utensils that the owner of the house places there are things that are taken on Shabbat, this is not the right of storage and it prohibits him (i.e., the tenant), but if he wishes, he can take them and cast them outside. And the Halakha is according to Rabbi Yehuda.
  
  Mishnah 5
  
  הרי זה אוסר – that a dwelling without owners is called a dwelling.
  אינו אוסר – because it is not called a dwelling.
  ר' יוסי – [Rabbi Yossi] holds that it is not called a dwelling, however, a heathen prohibits, lest he return/come home on the Sabbath. And the Halakha is according to Rabbi Yossi.
  אצל בתו – especially his daughter, for a person acts [in such a way] that he lives with his father-in-law, but one’s son, a person does not dismiss from mind his [own] house (i.e., to go back home) to dwell with his son, for perhaps his daughter-in-law will quarrel with him and he will leave. But the Halakha is according to Rabbi Shimon.
  
  Mishnah 6
  
  בור שבין שתי חצרות – half of it (i.e., the cistern) in this one (i.e., courtyard) and half of it in that onel we don’t fill from it [on Shabbat], for this one (i.e., courtyard) fills from the domain of his neighbor and prohibits it if the courtyards did not make an Eruv between each other.
  בין מלמעלה – that there were ten handbreadths of the partition above from the water and one handbreadth sunk in the water.
  בין למטה – that there were nine handbreadths sunk within the water and one handbreadth that appeared above it.
  בין מתוך אוגנו (whether within its rim) – even though its partition does not touch the water, the general principle is a leniency that the Sages were lenient with the water that they said, “imagine that its partition continued downward” (see Tractate Eruvin 87a), as long as it would be within the rim of the cistern that it would appear like an interruption.
  מן הכותל שביניהם – that interrupts between the courtyards and interrupts oer the face of the cistern and even on it the mouth that does not enter into the rim. But the Halakha is not according to Rabbi Yehuda.
  
  Mishnah 7
  
  אמת המים – even in the private domain, it is a Karmelit (i.e., an intermediate domain between a private domain and a public domain, established by the Sages. The Sages extended the prohibition against carrying on Shabbat from a private domain to a public domain or carerying within the public domain to include certain areas which resemble a public domain. Any open area larger than four square handbreadths that is not a public thoroughfare is in the category of a Karmelit, i.e., fields, seas, rivers, alleyways and lanes. On Shabbat it is prohibited to caerry four cubits within a karmelit or to transfer from a private or public domain to a karmelit and vice versa).
  עשו לה מחיצה – with the rim over the face of its width which is recognized that it was made for the water.
  מעשה באמה של אבל – the name of a city, that would pass within the courtyards and they would fill from it in the courtyards for the partitions of the wall of the courtyard that were suspended upon it were beneficial. Bug Rabbi Yehuda, according to his reasoning who argued also regarding a cistern, but the Halakha is not according to him.
  שלא היה בה שיעור – A Karmelit, that was not ten [handbreadths] deep or was not four [handbreadths] wide, where the waters are not made into a domain into themselves to be considered a Karmelit unless it is ten [handbreadths] deep and four [handbreadths] wide. If they made it at the entrance but not at the exit, it does not benefit at all, for it connected to the water that is outside of the courtyard in its departure, and it all becomes a Karmelit; [but, if they made it – (i.e., the partition) at the exit but not at the entrance it also does not benefit, for it is connected to the water that is above outside of this courtyard. But if they made it at its entrance and at its exit, it benefits, that it appears] as if they begin in this courtyard.
  
  Mishnah 8
  
  גזוזטרא (balcony)- it is similar to board/plank or a place of its source that juts out from the private domain and protrudes over the water.
  אא"כ עשו מחיצה – all around he balcony or around the perforation four [handbreadths] by four [handbreadths] that is hollowed out in its idle, for we state “imagine that the partition continued downward (see again Talmud Eruvin 87a).
  בין מלמעלה – above from the the perforation of the balcony.
  בין מלמטה – attached to the balcony from below it But Maimonides explained that from below on he water corresponding to the perforation of the balcony, as we stated, “imagine that the partition continued upward [prolonged to reach the ceiling” (Talmud Eruvin 89a and Sukkah 4b), as if the partition reached to the perforation that is in the balcony that we fill [water] from it.
  זו למעלה מזו – and the perforation that we fill fro at the top is directed opposite the lower perforation.
  עשו לעליונה – that the members of he lower area made a partnership with those who lived in the upper area to make a partition in the upper area, but not in the lower area.
  שתיהן אסורות עד שיערבו – for since those who dwelled below are partners in this partition of the upper level, it forbids them. But if they made [a partition] for the lower section, but not make one for the upper area, even though for the upper area there was no partnership in the partition of the lower area, both of them are prohibited. The upper area is prohibited for they have no partition, and the lower araa, even that there is a path to the upper area through it, for it too fills waer from there, it forbids it until they make an Eruv with it. But these words, that the two balconies are removed from each other when it is ten handbreadths high or more between one and the other, but if both of them are within ten [handbreadths] even if both of them made a partition, they will alwas forbid one on the other until they make an Eruv.
  
  Mishnah 9
  
  אין שופכין לתוכה מים בשבת – that in the four cubits, the water that a person is used to using on each day is absorbed there in their place, and doesn’t go out into the public thoroughfare, but less than four cubits, the waters are not absorbed in their place and go out to the public thoroughfare.
  עוקה – hole.
  מחזקת סאתים – because a person usually consumes two Seah of water a day (from the supply in the cistern – see Talmud Eruvin 88a).
  מן הנקב ולמטה – so that the hollow of the hole supports two Seah prior to the water reaching the perforation that is on its rim that causes an uninterrupted flow into the public thoroughfare.
  בין מבפנים בין מבחוץ – whether he made the hole in the courtyard or whether it was made in the public thoroughfare.
  צריך לקמור – to make upon it a kind of arch covering from above in order that it is separated from the public thoroughfare.
  
  Mishnah 10
  
  ביב (pipe, canal) – a trench that is made in order that the water will cause an uninterrupted flow [when they pour] it in the courtyard to the public thoroughfare, and It is arched/covered over through four cubits to the public thoroughfare, for in four cubits there is a limit to absorb in them the two Seah of water that a person consumes on each day.
  שופכין לתוכו – that the water terminates and does not go to the public thoroughfare (see Tractate Eruvin 88a-b).
  לא ישפוך על פי הביב – for it is poured by a living person, it flows in an uninterrupted flow explicitly to the public thoroughfare, and a person who sees it states that they poured them near his exit to the public thoroughfare. And the Halakha is according to the Sages.
  מצטרפין לד' אמות – if there is in the courtyard with the covered place in front of the house that is four cubits by four cubits, they combine, and it is permitted to pour water into it and there is no need for a cavity/pit.
  
  Mishnah 11
  
  דיוטות upper compartments – opposite each other with a common yard between them.
  מקצתן – the members of the upper stories one opposite the other made a cavity in the courtyard and the members of the other did not do so.
  ואת שלא עשו עוקה אסורין – all the time that they didn’t make an Eruv. For if they permitted them to those through the cavity of the others, they would come to exclude the utensils/objects with those who pour from the houses and to lower them to the courtyard explicitly until the rim of the cavity with their feet. But they carry in the courtyard that they didn’t make an Eruv for.
  
  
  
  
  
  Mishnah 1
  
  כל גגות העיר רשות אחד – and even though that the inhabitants below are divided into two [kinds of] people, nevertheless, the roofs whose usage is not frequent, they do not have the division of the domain and utensils that were kept for the Sabbath on this roof, it is permitted to reove them to the other [roof].
  ובלבד שלא יהא גג גבוה מחבירו י' -that if it is divided from them at the height of ten [handbreadths] it is forbidden to carry from it to the [other] roofs, as a decree because of a mound/hill that is ten [handbreadths] high and four [handbreadths] wide in the public thoroughfare [which is the private domain] that they would not come to carry upon him.
  כל אחד רשות לעצמו – if the inhabitants who are below did not make an Eruv, it is prohibited to carry from this [roof] to that [roof].
  ר' שמעון – is more lenient than all of them, and he states, that roofs and courtyards and outside areas [of seventy cubits added to city limits for purposes of Sabbath distances] which ae not more than a field requiring one Seah of seed since for all of hem their usage is not unique and frequent, they are one domain, and we carry from one to the other without an Eruv, and evn if there roofs that were higher than ten [handbreadths] or much lower than ten [handbreadths], for Rabbi Shimon does not hold by [the concept] of עירובי חצרות/borders of courtyards except because of the utensils of the house.
  כלים ששבתו בתוכן – utensils that were spending Shabbat/made their Sabbath camp in one oft hem, we remove them one to the other.
  ולא לכלים ששבת בתוך הבית – and he brought them out to the courtyard through the members of the courtyard making an Eruv, it is prohibited to remove them from this courtyard to another courtyard if they didn’t make an Eruv for the two courtyards together. And the Halakha is according to Rabbi Shimon.
  
  Mishnah 2
  
  הגדול מותר – to remove for himself a house utensil that is below, but the members of the small [roof] are forbidden on it. For relating to the large [roof] this breach is an opening and it is permitted with those railings/rims that are a bit larger from this side and a bit from that side, like a railing that is around the roofs and is considered a closing/cover. But, as for example, that the breach is not more than ten [handbreadths]. But a small [roof], it is prohibited to remove for him utensils of the house for the members of the large [roof] forbid him, for behold it was broken through in its entirety.
  הגדולה מותרת – [the large courtyard is permitted] for the railings/rims that remained tto it from one side and from the other, for this breach is an opening.
  והקטנה אסורה – for behold, it was breached entirely. And specifically when it was breached prior to Shabbat, but if was breached on Shabbat, even the small courtyard is permitted [for carrying], for sice it was permitted for part of Shabbat prior to its being breached, it was permitted for all of Shabbat.
  חצר שנפרצה לרה"ר – that the wall fell that is facing into the public thoroughfare completely, or more than ten [handbreadths].
  חייב – it is just like the public thoroughfare.
  פטור – [he is exempt] but also forbidden, for it is not the public thoroughfare, but rather a Karmelit. And the Halakha is according to the Sages.
  
  Mishnah 3
  
  משתי רוחותיו – from one direction that takes hold of two directions, as for example, when the corner piece is breached, even when there aren’t ten cubits in the breach here in the corner piece it is not considered as an opening, for an opening in the corner piece, people don’t use. But a breach that is greater than ten [cubits], even from one direction [only], prohibits.
  וכן בית שנפרץ מב' רוחותיו – that it was breached in the corner piece and part of this wall and part of the other wall fell, and the ceiling/roofing is not spread and fastened on the place of the breach, but if the roofing is spread over the place of the breach, the breach does not prohibit in the house, as we said, the mouth of the roof descends and stops up/closes.
  מותרין לאותה שבת – for since it was permitted for part of it (i.e., the Sabbath).
  לעתיד לבא – for next Shabbat.
  ר' יוסי ומר אם מותרים כו' – meaning to say, in the same way that it is prohibited [to carry] for the next Shabbat, so it is prohibited for that Shabbat. And the Halakha is according to Rabbi Yossi. But we don’t say that [since] it was permitted for part of the Sabbath, it is permitted for all [of it], other than regarding the matter of the Eruv. For something that was permitted via [construction] of an Eruv for part of Shabbat, and it resulted that on that Shabbat something that was worthy through it that the Eruv would be abolished/undone, the Eruv is not abolished, for since it was permitted for part of the Shabbat, it was permitted for all of it, but in a place which had partitions prior to the Sabbath and its partitions were breached on the Sabbath, we don’t say regarding it, that since it was permitted for a portion of the Sabbath, it is permitted for all of it.
  
  Mishnah 4
  
  על גבי שני בתים – and they are on two sides of the public thoroughfare, we carry underneath the upper room, for the mouth of the ceiling from each side descends and closes.
  וכן גשרים המפולשים (bridges under which there is an open passage) – and they have partitions from below on the two sides.
  מערבין למבוי המפולש (for an alleyway which is a thoroughfare) – for since there are two partitions, that he (i.e., Rabbi Yehuda) holds that an alleyway that has two partitions, according to the [laws of the] Torah is a private domain. But the Halakha is not according to Rabbi Yehuda.
  
  
  
  
  
  Mishnah 1
  
  המוצא תפילין – in a field in a place where they (i.e., the Tefillin) are not guarded.
  זוג זוג – one for the head and another for the arm, in the manner that one dons them on weekdays, and that is as a pair, and then he always returns them and brings them in pair by pair until he brings in all of them, as he (i.e., the anonymous Tanna of our Mishnah) holds that Shabbat is a time for Tefillin, but the Sages made a decree upon them lest a strap breaks and he brings them with his hand, and if he were to don more than one pair, there is [the problem] of “not adding [to the commandment]” and this prohibition of “not adding” compares them upon him as a burden. But Rabban Gamaliel holds that Shabbat is not a time for Tefillin and that is the reason why the Rabbis permit saving them because it is adornment; hence, we bring them in two pairs at a time. For two pairs are an adornment since we taught that where there is on the head a place to wear two Tefillin, and all the while that they are an adornment, it is permitted, but because of [the prohibition of]“not adding” doesn’t apply here, for there is no commandment of Tefillin here at all, other than the rest of mere clothing. But the Halakha is not according to Rabban Gamaliel.
  בישנות – where the knot is recognized (i.e., in old Tefillin) that they are definitely Tefillin and they have sanctity, and it is prohibited to place them in a contemptable location, but new Tefillin, we do not desecrate the Sabbath for them to bring them in for perhaps there are a mere amulet, and there is no sanctity other when they are made according to Jewish law for their purpose [of being Tefillin].
  צבותים – each pair of Tefillin is tied to itself.
  כרוכים – many pairs [of Tefillin are tied] together.
  מחשיך עליהן – he sits and guards them until it becomes dark, and once it becomes dark, he brings all of them in together as in the case when they are many. For if he were to bring them pair by pair, he would not complete his bringing them in prior to the night, and if they are in a manner that he would complete bringing them in to the house before the night, he brings them in pair by pair as we stated.
  ובסכנה – when they decreed religious persecution [against the Jewish religion] to not wear Tefillin, and our Mishnah is deficient and should be read as follows: when is this said, in the danger of religious persecution, but if he fears to delay there because of robbers, he carries them less than four cubits.
  
  Mishnah 2
  
  ר"ש אומר נותנן לחבירו – and he doesn’t bring them in less [less] than four cupids for he fears from robbers, it was made a decree lest he cause them to pass from the beginning of four [cubits] to the end of four [cubits], and the Halakha is according to Rabbi Shimon.
  וכן בנו – that his mother gave birth to in the field on Shabbat.
  נותנו לחבירו –one gives him to his fellow, for this is preferable than to carry him a bit less than four cubits.
  אפילו חוץ לתחום – it speaks of an ownerless earthen wine jug, for if it has owners we surely hold that the animals and utensils are like legs of the animals, and Rabbi Yehuda holds that ownerless possessions do not acquire a place to be the center of Sabbath movements.
  אמרו לו – Rabbi Yohanan ben Nuri (see Talmud Eruvin 97b) is the one who states this for we understand from him that ownerless possessions do acquire a place to be the center of Sabbath movements in their place.
  לא תהלך זה יותר מרגלי בעליה – that is to say, if they had owners and they did not create a symbolical community of residence by an Eruv, he would not walk more than two-thousand cubits; here too, he should not walk other than two-thousand cubits from the place where he appointed a place to be the center of Sabbath movements.
  
  Mishnah 3
  
  הקורא בספר – all of their books were rolled like our Torah scrolls.
  האסקופה – a kind of balcony/portico that is in front of the entrance of the house and it is a marked off plot in a public thoroughfare (which cannot be classified as either private property or as a public thoroughfare).
  גוללו אצלו – since for one head is in his hand.
  לעשרה טפחים – the lower parts that are near the ground of the public domain, for if the tie/knot is not in his hand, it is prohibited, according to the Torah (to roll it back), and we make the decree that the tie in his hand is on account of when the tie is not in his hand. But in the Gemara (Talmud Eruvin 98a), an object is raised for it does not rest, that is to say, even though it arrived at the ten lower handbreadths, there is no Torah prohibition here, even if he did not have the knot/tie in his hand, since it did not rest in the public domain, and we answer, such as case that there was there a slanting wall, and the scroll came to rest on the protruding part of the wall of the ten lower handbreadths, which is as if it came to rest in the public domain, but if the the knot was not in his hand, it would be a Torah obligation [that is violated] if he brings hit near him. But our Mishnah is taught deficiently and this is how it should be taught: if it arrived to the ten handbreadths from the ground, they turn over upon the written side. When is this said? With a slanting wall that rests, but with a wall that it not slanted, roll it back to himself, according to Rabbi Yehuda, for Rabbi Yehuda states that even if it is removed above the ground only a needle’s thickness, he may roll it back to himself, for we require resting upon something.
  הופכו על הכתב – that the letters will be towards the wall in order that it not lie so much in disrepute, and we leave it there until it becomes dark [on Saturday night].
  דבר משום שבות – such as the case when the knot/tie is in his hand, and if it is not, this is the rest/abstention from any pursuit forbidden on Shabbat or a Jewish holy day/festival by the Rabbis as being out of keeping with the importance and sanctity of this day, if he comes to roll it up towards himself, for he is not liable from the Torah other than if the scroll left his hand completely and came to rest in the public domain, and he came to uproot it from the public domain and to place it in the private domain, but the Halakah is not according to Rabbi Shimon.
  
  Mishnah 4
  
  זיז – a stone or wood that protrudes from the wall on the airspace of the public domain, ten handbreadths above the ground of the public domain.
  נותנין עליו – those who live above and take them from him, for the airspace of the public domain does not extend other than up to ten [handbreadths] , and specifically for utensils that break like cups and glass which we place on it. But we do not do so for utensils that do not break, lest they fall into the public domain and they will go and carry them.
  עומד אדם ברה"י – in the house or on the roof and he takes an object here and places it there in the public domain, and even though his head and most of his body stands in the public domain in the place of the object, we do not decree that perhaps he will bring it near him.
  ובלבד שלא יוציאוהו – from four cubits from where it was placed.
  
  Mishnah 5
  
  וישתין ברה"ר – for it goes forth from the private domain to the public domain, an d if he urinated, he is liable for a sin-offering, and even though we require uprooting from a place that has four cubits by four cubits, and urination and the spittle were as if they were lying in a place which has four cubits by four cubits.
  שנתלש רוקו – and it formed globules and rolled around in his mouth, but the Halakha Is not according to Rabbi Yehudah.
  
  Mishnah 6
  
  וישתה ברה"ר – and these words regard with utensils that require him, for we make the decree as perhaps a person will carry it, but with utensils that don’t require him, it is permissible, even if he didn’t bring in his head and the majority of his body into the public domain.
  וכן בגת – regarding tithing, that if he brought his head and the majority of his body into the wine-pressing vat, he can drink without tithing, for it is considered a ‘chance’/incidental drinking but outside the wine-pressing vat, he is not allowed to drink without tithing for that would be regular drinking.
  קולט – catch, that is to say, receive from the running waters and drink.
  המזחלה – like a kind of sloping building made next to a wall where water is running or on top of the ground which is called “flowing”/זוחל as it is written (Deuteronomy 32:24): “[with venomous] creepers in dust.”
  למטה מעשרה טפחים – is our reading, and this is how it should be understood: A person stands in the public domain and catches [liquid] in a vessel that is ten handbreadths lower from the water that is coming down from the gutter/spout and he catches it explicitly as it explains in the Gemara (Talmud Eruvin 99b) but he does not combine/join and attach to the mouth or the utensil to the spout which is less than three [handbreadths] nearest the roof, even though it is less than ten [handbreadths], nevertheless, for since it is lying on the length of the wall and within three [handbreadths] of the roof, it is like the roof and it is like removing from the roof which is the private domain to the public domain.
  ומן הצנור מ"מ – that is to say, whether it catches or whether it attaches because the spout always protrudes and goes out to the public domain, and in the Gemara (Talmud Eruvin 99b) it establishes that when the spout lacks four [handbreadths] by four [handbreadths] it doesn’t divide a domain to itself.
  
  Mishnah 7
  
  וחולייתו י' חלון שעל גבה ממלאין ממנה – because its surrounding bank which is the rim that is around it is ten handbreadths high, and we hold that the public domain is not higher than ten handbreadths, other than in an exempt place, therefore, we fill up from the window that is over it (into the house) on the Sabbath, that entails removing from the private domain to the public domain through an exempt place, and even if a pit is removed from the wall of the window four handbreadths, we fill from it, for there is no public domain forming a partition from the pit to the window at the time when we are filling water other than the exempt place alone.
  וכן אשפה ברשות הרבים גבוהה י' טפחים – it is the private domain and we don’t suspect lest [someone] takes garbage and stands less than ten [handbreadths], and one comes to throw it, as at first, and specifically the garbage of the public, which is not made to be removed but garbage of the individual which is made to be removed we don’t throw it on the Sabbath for we are concerned that perhaps he vacates it/eases oneself on it, and it is like the public domain.
  
  Mishnah 8
  
  המיסך – that its branches hang over downwards from all of its sides around.
  מטלטלין תחתיו – for since its branches are not three handbreadths or higher from the ground, they are like the legal fiction of considering separated parts as united and they are seen as partitions. Therefore, it is permitted to carry underneath it, but nevertheless, it is necessary to fill the airspace that is between the branches and the land with straw, stubble and similar things, and to tie up the branches so that the wind doesn’t move them for a partition that is unable to withstand a wind that is present is not a partition. But we don’t carry in it other than in a field requiring one Se’ah of seed (a square measure) which is seventy cubits and a balance (less than eighty) for every partition whose usage is for the airspace, that is to say, to protect the airspace of the fields and vineyards and not to dwell there, we don’t carry there other than with a field requiring one Se’ah of seed/בית סאתים.
  לא ישב עליהן – for it is prohibited to use a tree lest one detaches something, but if it is not higher than three [handbreadths], it is permitted to sit upon it.
  הדלת שבמוקצה – it is wide, that is behind the house, and its door is not affixed with a hinge like other doors but stands upright against the opening and when he opens it, the door attaches to the ground.
  חדקים – thorns that they set up to close with them a breach.
  וכן מחלצות – [matting] of reeds – all of these are not attached and are not affixed in their places but when we come too open, we cast them on the ground; therefore, we don’t lock with them for it appears like “building,” other than if they are above the ground, for then, they do not appear like “building” and one can lock things with them.
  
  Mishnah 9
  
  לא יעמוד אדם ברשות היחיד – and take a key that is placed in the public domain and open with it the door to the store that is placed in the public domain and even though there isn’t from the place of the key to the opening four cubits, as decree lest he would bring in the key near him.
  אא"כ עשו לו מחיצה – and stand in it and open it and/or lock it.
  אמרו לו ולהא מעשה בשוק של פטמים – the Rabbis heard Rabbi Meir for just as when he said that a person should not stand in the private domain and open [a door] that is in the public domain, this is how it should also be understood: a person should not stand in a Karmelit and open [a door] in the private domain and/or stand in the private domain and open in the Karmelit, and because of this when he gives him from the crammers’ market (where animals are fattened for sale or who deals in such) that was in Jerusalem which is a Karmelit, since its doors are locked at night, it is not a called a public domain, and the window where they place the key was in the private domain, they would stand in the Karmelit and open it the private domain.
  פטמין – butchers who fatten animals to slaughter, but the Halakha is not according to Rabbi Meir, neither in the public domain nor in the Karmelit.
  של צמרים – sellers of wool.
  
  Mishnah 10
  
  נגר – a kind of door-bolt that they insert in the walls or in the lintel to lock the door.
  גלוסטרא – that its top is wide and round like a pomegranate and is made like a club (with a handle used as a door-bar – see Talmud Eruvin 102a) that one uses to pound with it peppers, and even though it has the status of a utensil, Rabbi Eliezer forbids it other than it if is attached and hanging on the door. But Rabbi Yosi permits it and the Halakha is according to Rabbi Yosi.
  
  Mishnah 11
  
  נגר הנגרר – a bolt that is attached to the door, but it is not suspended from it, as the rope that is tied to it is long and the bolt drags on the ground, and we are dealing with a bolt that lacks at its head a knob/club. But if it has a club/knob, Rabbi Yosi permits it even though it is not attached, and the Halakha is according to him.
  נועלים בו במקדש – for this is merely something forbidden by the Rabbis as being out of harmony with the celebration of the Sabbath (and Yom Tov), and it is not actually “building” for since it is fastened, but rather because it drags, it appears like building, but there is no Sh’vut in the Temple.
  והמונח – it is not attached at all, it is really “building.” And Rabbi Yehuda holds that it is not really “building,” but rather looks like “building.” But in the Temple, they (i.e., the Rabbis) did not decree because of Sh’vut. But even one who drags in the country (i.e., outside of Jerusalem/the Temple), is permitted, since it is attached, and even though it is not suspended. And the Halakha is according to Rabbi Yehuda.
  
  Mishnah 12
  
  מחזירין ציר התחתון – of the door for all the time that the upper hinge/pivot had not gone out, it is easy to restore it, and there is no “building” involved.
  אבל לא במדינה – a decree lest he fasten it which is work.
  העליון כאן וכאן אסור – for since the top [hinge] came out, all of it falls and it would be to him like “building.”
  רבי יהודה אומר כו' – there is no building with utensils and there isn’t anything other than [the issue of] doing something forbidden by the Rabbis as being out of harmony with the celebration of the day. But the Halakha is not according to Rabbi Yehuda.
  
  Mishnah 13
  
  מחזירין רטיה – a Kohen that needed to perform the Temple service on Shabbat and took off an emollient that had been on his hand in order that there wouldn’t be an intervening object between his flesh and his Temple service, restores it on top of his wound after the Temple service performed, for if you did not permit him to restore it, he would be prevented and would not perform the Temple service.
  אבל לא במדינה – a decree lest he would rub off the emollient and be liable because of rubbing/blotting out.
  ואם בתחלה – it was not attached while it was still daylight and this Kohen did not go up for the needs of the Temple service.
  כאן וכאן אסור – and we don’t say here that there is no issue of doing something forbidden by the Rabbis as being out of harmony with the celebration of the day in the Temple, for it is not for the need of the Most High (i.e., God), but his own need hat the Rabbis forbade restoring the emollient for it is not anything other than spreading it out on the ground, but if he took it in his hand, all the time that it is in his hand or even placed upon a utensil and he didn’t spread it on the ground, it is permissible to restore it, in every case.
  They may tie up a string - the string of a ‘kinor’ played by the Levites [in the Temple] which snapped on the Sabbath.
  ואם בתחלה – he had never been there that he couldn’t have done it from the day before, it is prohibited.
  יבלת – it is a blemish on holy things, as it states (Leviticus 22:22): “[Anything blind, or injured, or maimed,] or with a wen, [boil-scar or scurvy – such you shall not offer to the LORD; you shall not put any of them on the altar as offerings by fire to the LORD],” and we cut it off in the Temple by hand for [this act] is nothing other than doing something forbidden by the Rabbis as being out of the harmony of the Sabbath day, and it is done in with the back of the hand/indirectly but not with a utensil, since that is complete work which is how it is accomplished on weekdays, and when you cut it off from a living being, that is a derivative of shearing the wool.
  
  Mishnah 14
  
  כורך עליה גמי – even though the reed heals the wound for since now, however, it is the need of the Temple service that is not the custom that his wound should be seen with the Temple service and he covers it with reed/bulrushes.
  אבל לא במדינה – for healing on the Sabbath is something forbidden by the Rabbis as being out of harmony of the Sabbath day and is prohibited.
  ואם להוציא דם – that he fastens it with red/bulrushes in order to remove its blood.
  כאן וכאן אסור – for it is wounding a person and is one of the chief labors forbidden on the Sabbath and would not be permitted in the Temple.
  בוזקים מלח – crush and scatter salt on the ramp that they (i.e., the Kohanim) ascend on it to the altar because it is smooth and sometimes, they fall from it and their feet slip on it. בוזקים is the language of crushing.
  אבל לא במדינה – because it is repairing.
  ממלאים מים מבור הגולה ומבור הגדול – this is their names and both of them are in the chamber of the Temple courtyard.
  בגלגל – that is made to lift up the bucket by it through cables and from these two wells alone, they (i.e., the Rabbis) permitted to fill water with the wheel on Shabbat, but the other wells were forbidden as a decree lest he fill up his garden and his ruins because he fills it without a trouble, and he would end up watering with his garden and ruins on Shabbat, and in a place where there one doesn’t make a decree lest he provide water to his garden and his ruins, it is permitted to fill them on the wheel. But we don’t suspect because a public announcement is made as they only prohibited the sound of the song alone. And that is so that they permitted knocking at the door or striking the gate on Shabbat and there is nothing in this.
  ומבור הקר – on account of the fact that it was a well of living waters, they called it the Welling/Outpouring Well, from the language of “source”/מקור. And this well was needed for the people from the Diaspora on the Jewish holy day and the prophets that were among them, Zechariah and Malachi permitted them to fill from it with a wheel on the Jewish holy day and it remained when they permitted that they could fill from it with a wheel on the Jewish holy day even in the countryside (i.e., outside of Jerusalem in the land of Israel), which was not the case with the other wells that flow.
  
  Mishnah 15
  
  
  בהמיינו – with his belt and even though it ritually defiles his belt which is holy, this is preferable so that the defilement is not detained in the Temple courtyard to go to search after a pair of wooden tongs and that his hands didn’t come in contact with it so that the Kohen himself would not be defiled. Therefore, with his girdle he grabs it that he didn’t touch it and the unclean reptile does not defile through carrying and the belt which is ritually defiled by the unclean reptile does not defile the Kohen when he holds it for the belt is first level of Levitical defilement, but a person and utensils do not receive defilement other than from the original or direct causes of Levitical defilement.
  
  שלא לרבות את הטומאה – to ritually defile a pure belt and it is appropriate for him to detain it there and to go after a pair of tongs rather than increase the defilement. And the Halakha is according to Rabbi Yehuda.
  מהיכן מוציאין אותו – on the Sabbath.
  מן ההיכל ומן האולם – but if it is found in the Temple courtyard, cover it with a large pot and leave it there until it gets dark.
  כל מקום שחייבין על זדונו כרת – if he would enter it in a state of ritual defilement into the Temple courtyard, they remove him from there and all the other places they cover it with a large pot, a copper pot. 
  ושאר כל המקומות כופין עליו פסכתר – The Aramaic translation of his pots is his pots to cover it until it gets dark, and the Halakha is according to Rabbi Akiva.
  ר"ש אומר מקום שהתירו – Rabbi Shimon disputes the first Tanna/teacher of above (i.e., Mishnah 13) who said that we tie a string in the Temple and he holds that we do not tie a chord of harp that broke other than fastening with a loop (i.e., not making a knot) which is forbidden because only because of being an activity that the Rabbis forbade as not being in harmony with the observances of the day/Sh’vut. But it is impossible that it would come through it to an obligation from the Torah, but we don’t tie with a knot, for it is possible that it would come through it to an obligation from the Torah, and Rabbi Shimon says to the first Tanna/teacher: do not be amazed at me that I am stringent here and regarding Sabbath limits, I am more lenient. For I saw, that even if he went fifteen cubits outside the Sabbath limit, he can enter. For concerning Sabbath limits, they (i.e., the Sages) gave to you what is yours because they knew that those fifteen cubits are not outside of the Sabbath limits for those who measure the Sabbath limits establish fixed markers at the end of the limit, it is established regarding them that they don’t fix the limit at the end of two-thousand exactly, but rather enter into the limit because of those who err who don’t recognize the sign/symbol and sometimes they go out further than it a little bit and then return. For that reason, I am lenient with the Sabbath limits. But to tie a cord in the Temple which they did not permit in the Temple, other than a prohibition of Sh’vut/forbidding something as not being in harmony with the observance of the day of Shabbat which is not a Torah obligation I am strict and say that specifically fastening with a loop (i.e., not making a knot) which has the prohibition of not being in harmony with the observance of the day of Shabbat, but not to make an actual [permanent] knot, for sometimes there is an obligation from the Torah. But the Halakha is not according to Rabbi Shimon.