Si rodó fuera del tchum, o cayó un montón sobre él, o se quemó, o fue terumah y se volvió impuro mientras aún era de día, no es un eruv. [("Si rodó fuera del tchum" :) Dado que hay desde la casa donde se aloja hasta su eruv más de dos mil codos, no puede ir y tomarlo. Esto, si rodó dos codos fuera de dos mil codos. Por cada hombre tiene cuatro codos desde el lugar de su eruv, dos codos desde el este del eruv y dos codos desde el oeste. ("o un montón cayó sobre él" :) Esto, si requiere una azada o un hacha para excavarlo, en cuyo caso es un trabajo (sábado prohibido) y no shvuth. ("o si fuera terumah y se volvió impuro" :) Por ahora no es adecuado para él ni para los demás. El tanna debe informarnos tanto de "rodó" como de "un montón". Porque con "rodó", ya que no está junto con él, "está en un lugar y su eruv en otro"; pero con "un montón", donde está con él (es decir, dentro del tchum), podría decir que sería un eruv válido (si no me informaran de lo contrario). Y si me informaran de "un montón", (Podría decir que no es válido) porque solo puede obtenerlo con el trabajo (interceptado) de la azada y el hacha, pero con "rodado", donde un viento podría soplarlo nuevamente en el tchum, podría decir Que debe ser válido. Debemos, por lo tanto, ser informados de lo contrario. Y "quemado" se enseña a informarnos sobre el poder de R. Yossi (abajo), que a pesar de que no está en el mundo (cuando se quema), no se invalida debido a la duda. Y "terumah que se volvió inmundo" se enseña a informarnos del "poder" de R. Meir, que a pesar de que está "en el mundo", de modo que hay razones para confirmarlo en su estado original de "limpio". aún así, no aceptamos el "estado" por la indulgencia de la decisión.] (Si sucedieron estas cosas) después del anochecer, es un eruv válido. [Porque desde que adquirió (habitación) ben hashmashoth, no nos preocupa que se pierda.] En caso de duda, R. Meir y R. Yehudah dicen: "Él está liderando un camello y un asno". [Porque tenemos dudas. Es posible que su eruv haya efectuado la adquisición (de habitación), de modo que su casa esté aquí (en el sitio de eruv), y desde aquí pueda caminar dos mil codos en todas las direcciones; y ha perdido dos mil codos de su hogar (punto de partida). O puede ser que su eruv no haya efectuado la adquisición, de modo que desde su casa pueda caminar dos mil codos en todas las direcciones, y no haya adquirido nada alrededor de su eruv. Debido a esta duda, puede caminar solo los dos mil codos desde su hogar hasta el eruv, ya que esto está permitido en cualquier caso; pero él no puede caminar los dos mil codos de su eruv, porque puede ser que su eruv no haya efectuado la adquisición. Y desde su casa también (puede que no camine en otras direcciones), ya que puede ser que su eruv haya efectuado la adquisición. De modo que este (su hogar) lo "jala" aquí, y que (su eruv) "lo jala" allí, como un hombre que lleva un culo y un camello. El asno camina delante de él y él lo conduce; y el camello camina detrás de él y lo jala, de modo que debe girar de un lado a otro.] R. Yossi y R. Shimon dicen: En caso de duda, el eruv es kasher. [Porque confirmamos el eruv en su estado (original). Cuando lo colocó allí, estaba dentro del tchum, limpio, y no había ningún montón sobre él, por lo que es un eruv válido. Y esta es la halajá.] R. Yossi dijo: Avtulmos testificó en nombre de cinco ancianos que, en caso de duda, el eruv es kasher.
Bartenura on Mishnah Eruvin
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.
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English Explanation of Mishnah Eruvin
Introduction
This mishnah discusses an eruv (a meal) which was set up before Shabbat but then something happened to it such that it became unattainable, inedible or in some other way invalid. The question is, is the eruv still effective?
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Bartenura on Mishnah Eruvin
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.
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English Explanation of Mishnah Eruvin
[An eruv] which rolled away beyond the [Shabbat] limit, or a heap of stones fell on it, or was burnt, [or was] terumah and became impure: [If one of these occurred] while it was yet day, it is invalid, [But if it occurred] after it became the eruv is valid. The mishnah begins by describing situations where a Shabbat border eruv became invalid in some way. If it rolled away beyond the Shabbat limit, then he cannot get to it on Shabbat. If a heap of stones fell on it, he cannot uncover it because it is forbidden to clear a heap of stones on Shabbat. Obviously, if it is burnt there is nothing left to eat. Finally, if it was terumah and it became impure, it is forbidden to eat it. The mishnah now teaches that the validity of the eruv depends upon when one of these things happened. If the eruv was ruined before Shabbat began, when it was still Friday, the eruv is invalid, because it did not exist at twilight. If it was ruined after dark, the eruv is certainly valid, because it did exist at twilight.
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Bartenura on Mishnah Eruvin
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.
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English Explanation of Mishnah Eruvin
If it is doubtful [when it occurred]: Rabbi Meir and Rabbi Judah say: this is a donkey-driver/camel driver. Rabbi Yose and Rabbi Shimon say: a doubtful eruv is valid. Rabbi Yose says: Avtulmos testified on the authority of five elders that a doubtful eruv is valid. The bigger problem is a situation in which we don’t know whether the eruv was valid at twilight. Probably, this is the most typical situation a person sets up an eruv before Shabbat and then checks it on Shabbat and sees that it has been ruined but does not know when it happened. Rabbi Meir and Rabbi Judah use a proverb to describe this situation he is like a camel driver and a donkey driver. A camel driver stands in front of the camel and pulls him along. A donkey driver stands behind the donkey and whips him to go forward faster. Someone who needs to drive both a camel and a donkey has a problem if he whips the donkey he’ll bump into the camel and if he pulls the camel he’ll go to fast for the donkey. All he can do is go at a medium pace between the two animals. This is the situation of one whose Shabbat border eruv may be invalid he loses in both directions. To remember, an effective Shabbat border eruv extends his Shabbat limit in one direction by 2000 cubits, but causes him to lose 2000 cubits in the other direction. If he sets it 2000 cubits to the west of the city, he can go 4000 cubits in that direction, but he can’t go any cubits to the east of the city. In our situation, let’s say he set up the eruv 2000 cubits to the west and then discovered that it was invalid but does not know when it occurred. He cannot go another 2000 cubits to the west because the eruv might be invalid. However, he also cannot go 2000 cubits to the east of the city (or any other direction) lest his eruv is valid. In other words, he loses in both directions. Rabbi Yose and Rabbi Shimon say that a doubtful eruv is effective. This is because it was known to be existent before Shabbat and was only known to be nonexistent after Shabbat started. We can presume that it existed until we know that it did not, and therefore, we can presume that it existed at twilight, the critical time. Rabbi Yose supplements his opinion with testimony provided by Avtulmos, who taught in the name of five elders, that the a doubtful eruv is valid.
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Bartenura on Mishnah Eruvin
משחשיכה הרי זה עירוב – for after he acquired it at twilight, we don’t suspect him if it was lost.
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Bartenura on Mishnah Eruvin
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.
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Bartenura on Mishnah Eruvin
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.
