Comentario sobre Eruvin 7:11
נוֹתֵן אָדָם מָעָה לְחֶנְוָנִי וּלְנַחְתּוֹם כְּדֵי שֶׁיִּזְכֶּה לוֹ עֵרוּב, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, לֹא זָכוּ לוֹ מְעוֹתָיו. וּמוֹדִים בִּשְׁאָר כָּל אָדָם שֶׁזָּכוּ לוֹ מְעוֹתָיו, שֶׁאֵין מְעָרְבִין לְאָדָם אֶלָּא מִדַּעְתּוֹ. אָמַר רַבִּי יְהוּדָה, בַּמֶּה דְבָרִים אֲמוּרִים, בְּעֵרוּבֵי תְחוּמִין, אֲבָל בְּעֵרוּבֵי חֲצֵרוֹת, מְעָרְבִין לְדַעְתּוֹ וְשֶׁלֹּא לְדַעְתּוֹ, לְפִי שֶׁזָּכִין לְאָדָם שֶׁלֹּא בְּפָנָיו, וְאֵין חָבִין לְאָדָם שֶׁלֹּא בְּפָנָיו:
Uno puede dar dinero a un comerciante [que vende vino y vive con él en el mavui] o a un panadero [que vende panes y vive con él en el patio] para asignarle (una participación en) el eruv [con sus compañeros , a saber: "Si los hombres del mavui vienen a comprarte vino para una sociedad, o los hombres del patio, para comprar un pan para el eruv, déjame participar". Estas son las palabras de R. Eliezer. Los sabios dicen: su dinero no adquiere para él. [Por dinero no se adquiere hasta que uno tira (el objeto comprado). E incluso si el comerciante proporcionó un eruv para todos los demás y también se lo asignó a éste, no es un eruv, ya que no tenía la intención de asignárselo como un regalo, gratis, de la manera de quienes asignan eruvin , pero que lo adquiere por el dinero. Pero él no lo adquiere, porque el dinero (sin "tirar") no lo adquiere; para que se descubra que ha hecho un eruv con su dinero.] Y coinciden en que con otros hombres (es decir, no comerciantes) su dinero lo adquiere. [Si el dueño de la casa le dice a su vecino: "Toma este dinero y asigna un eruv para mí", y él fue y lo hizo, él (el dueño de la casa) adquiere el eruv. Ya que el (otro) dueño de casa no vende panes regularmente, el primero solo pretendía convertirlo en mensajero, como si hubiera dicho: "Haz un eruv para mí".] Para un eruv puede hacerse para otro solo con su conocimiento. [Por lo tanto, en el caso del comerciante, cuando le dijo: "Entrégamelo", su intención era solo adquirirlo de él, y no dependía de él como mensajero. Y el dinero no se adquiere, y no hubo empoderamiento, de modo que él (el comerciante) estaría haciendo un eruv para él sin su conocimiento.] R. Yehudah dijo: ¿Cuándo es esto? Con eruvei tchumin (eruvin vinculado al sábado) [que puede ser una responsabilidad, porque pierde en el otro lado (del tchum), y puede que no lo desee. La halajá está de acuerdo con R. Yehudah.], Pero con el eruvin del patio, el eruv se puede hacer con o sin su conocimiento. Para un hombre se puede beneficiar (incluso) cuando no está presente, y no se le puede hacer sufrir una pérdida, excepto cuando está presente.
Bartenura on Mishnah Eruvin
English Explanation of Mishnah Eruvin
The sages say: his money acquires no share for him
They agree that in the case of all other men his money may acquire [an eruv for him],
Since they do not prepare an eruv except with one’s consent.
Rabbi Judah says: To what does this apply? To Shabbat border eruvin, but in the case of courtyard eruvin they prepare an eruv with his consent and without his consent, since they confer a benefit on a person in his absence but they do not confer a disability on a person except in his presence.
This mishnah discusses one person’s ability to set up an eruv for someone else.
Section one: According to Rabbi Eliezer, a person can give a small amount of money (a ma’ah, which is a small coin) to a baker or shopkeeper in order that they will contribute from their food toward the eruv on his behalf. The coin acquires for him the food for the eruv and it is as if he is contributing directly toward the eruv.
Section two: The sages disagree because money cannot acquire movable property (things see the first chapter of Kiddushin). In order to acquire something, one must lift it up or at least pull it towards himself. Therefore, he has not acquired the food that the shopkeeper gives for the eruv. Therefore, he has not effectively contributed to the eruv.
Section three: The sages agree with Rabbi Eliezer that if he gives the money to a different person, meaning some sort of agent, and the agent buys the food from the shopkeeper or baker, this is an effective means to set up an eruv. This is effective because the person’s agent validly acquires the food from the shopkeeper or baker by actually taking it from him. Similarly, a person can ask a shopkeeper to set up an eruv on his behalf, since the shopkeeper will give the food to another person, causing the other person to acquire the food, and therefore the shopkeeper is acting as the person’s agent. The only problematic situation is if the person says to the shopkeeper that his money should acquire the eruv since money cannot effect acquisition, this type of eruv setup is invalid.
Section four: Although this section seems attached to the previous one, it is actually separate. According to the first opinion, one cannot set up an eruv without the consent of the person who will benefit from the eruv. This is true, according to this opinion, for both Shabbat border eruvin and courtyard eruvin. Rabbi Judah, on the other hand, says there is a difference between the two types of eruvin. Consent is required to set up a Shabbat border eruv for someone because there is some “disability” in this as well. Namely, if the Shabbat border eruv extends his ability to travel outside the city toward one direction, he loses a commensurate amount in the other direction. Hence, one cannot set up a Shabbat border eruv for someone without his permission. However, one only gains by having a courtyard eruv set up on his behalf and therefore, one can set up a courtyard eruv for someone without their consent.