Wenn man in einem Hof mit einem Nichtjuden oder mit jemandem wohnt, der (die Institution von) Eruv, dh einen Cuthite, nicht anerkennt, verbietet er (letzterer) ihm (dem Israeliten), von seinem Haus in den Hof zu tragen bis er von ihm seine Rechte im Hof mietet.] Dies sind die Worte von R. Meir. R. Eliezer b. Yaakov sagt: Nur zwei Israeliten können es verbieten, einer nach dem anderen. [Sowohl nach der ersten Tanna als auch nach R. Eliezer b. Jaakow, die Wohnung eines Nichtjuden, wird nicht Wohnung genannt, und er verbietet es gesetzlich nicht; aber die Rabbiner verfügten (dass er es verbietet), damit ein Israelit nicht zu einem Götzendiener kommt und nicht aus seinen Taten lernt. Die erste Tanna besagt, dass, obwohl ein Nichtjude des Blutvergießens verdächtigt wird und es einem Juden verboten ist, mit ihm allein zu sein, es manchmal vorkommt, dass ein Israelit zusammen mit einem Götzendiener wohnt und die Rabbiner ordinierten, dass ein Eruv einem Nichtjuden nichts nützt Die Verneinung seiner (der nichtjüdischen) Rechte (im Hof) nützt nichts, aber er muss sie (an den Juden) vermieten. Und der Nichtjude wird es nicht vermieten, aus Angst vor Hexerei. Infolgedessen wird ein Jude nicht bei einem Nichtjuden wohnen und nicht aus seinen Taten lernen. Und R. Eliezer b. Yaakov ist der Ansicht, dass ein Götzendiener des Blutvergießens verdächtigt wird—Für zwei (oder mehr Juden), die bei einem Nichtjuden wohnen könnten, erließen die Rabbiner dieses Dekret. für einen, für den es ungewöhnlich wäre, bei einem Nichtjuden zu wohnen, da es verboten war, mit ihm allein zu sein, verfügten sie nicht. Die Halacha entspricht R. Eliezer b. Yaakov. Und es (der Hof) wird von einem Götzendiener sogar für weniger als eine P'rutah und sogar am Schabbat gemietet. Und obwohl ein Nichtjude seine Rechte nicht (nur) negieren kann, sondern (seinen Hof) an den Juden vermieten muss, kann ein Jude seine Rechte sogar am Schabbat negieren. Das, indem er seinem Nachbarn sagt, wenn kein Eruv gemacht wurde: "Meine Rechte werden an dich abgetreten." In diesem Fall ist es ihm verboten, im Hof zu tragen, und sein Nachbar darf dies tun. Und wenn sie dies wünschen, kann der eine, nachdem er das getragen hat, was er brauchte, seine Rechte an den anderen abtreten. In diesem Fall wird es dem anderen gestattet und ihm verboten.]
Bartenura on Mishnah Eruvin
הדר. מי שאינו מודה בערוב – a Cuthean or a Sadducee.
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English Explanation of Mishnah Eruvin
Introduction
From here until the end of the ninth chapter the Mishnah will discuss courtyard eruvin (eruve hatzerot) and alley partnerships (shittufe mevuoth). These allow people to carry in courtyards and common alleys respectively. The eruv or shittuf is a common meal, which creates the legal fiction that the entire courtyard or alley is one person’s domain. For a more general introduction, see the introduction to the tractate.
In general, everyone who lives in the courtyard or alley must participate in the eruv, meaning they must contribute to the common meal. If one does not, he causes the entire courtyard or alley to be prohibited from carrying for all of the residents. Our mishnah teaches about a case where one of the residents is a non-Jew or a Jew who doesn’t admit to the validity of eruvin in general.
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Bartenura on Mishnah Eruvin
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.
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English Explanation of Mishnah Eruvin
One who lives in a courtyard with a non-Jew or with one who does not acknowledge the [principle of] eruv, behold this one restricts him [from making use of the eruv], the words of Rabbi Meir. According to Rabbi Meir, if a non-Jew or a Jew who doesn’t believe in eruvin (perhaps a Sadducee or Samaritan) lives in a courtyard or alley with other Jews, his lack of participation in the eruv makes it forbidden for other Jews to use the eruv. As stated above, the eruv must be jointly owned by all of the residents if even one resident does not own it, it doesn’t work. The Talmud teaches a way to remedy this problem. The non-Jew can rent to the Jew the part of the courtyard that he owns, and in this way it is as if on Shabbat he doesn’t own it. Admittedly this is a legal fiction but if it did not exist, it would have been exceedingly difficult to set up eruvin in many, if not all towns, in the mishnaic period, since Jews did not live totally separate from non-Jews.
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Bartenura on Mishnah Eruvin
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.
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English Explanation of Mishnah Eruvin
Rabbi Eliezer ben Yaakov says: one can never restrict another [from making use of the eruv] unless there are two Jews who restrict each other. According to Rabbi Eliezer ben Yaakov, a non-Jew’s residence in the courtyard or alley does not affect the eruv for the other Jews. Indeed, his residency doesn’t in essence count. Only a non-participatory Jew can cause another Jew’s eruv to be ineffective. If one of the Jewish residents does not participate in the eruv with the other residents, the eruv is ineffective for all of them.
