Un charbon est «comme les pieds du propriétaire», et une flamme (peut être prise par l'emprunteur) à n'importe quel endroit (où l'emprunteur peut aller). [Si on allume sa lampe par la flamme de son voisin, il n'est pas gêné par rapport aux limites interdites.] Me'ilah [abus d'objets consacrés] obtient avec un charbon de hekdesh (le Temple). [Si quelqu'un en profite, il apporte une offrande dorée de me'ilah.]; et avec une flamme (de hekdesh), on ne peut pas en bénéficier [ab initio, par ordonnance rabbinique] et [s'il en a profité], la me'ilah n'obtient pas. [Il n'a pas besoin d'apporter une offrande de me'ilah, car une flamme n'est pas substantielle. De même,] si quelqu'un transporte un charbon dans le domaine public (le Shabbath), il est responsable; et avec une flamme, [s'il l'a poussée avec sa main d'un domaine privé au domaine public], il n'est pas responsable. Un puits appartenant à un individu est «comme les pieds de l'individu». [L'eau est prélevée seulement (aussi loin) que "jusqu'aux pieds du propriétaire du puits."]; et (un puits possédé en commun) par les habitants d'une ville, «comme les pieds des habitants de cette ville». [L'eau peut être prise deux mille coudées dans toutes les directions en dehors de sa périphérie.]; et (l'eau d'un puits) de ceux qui montent de Bavel, [un puits fait pour les voyageurs au milieu de la route par les Juifs de l'exil pour boire à partir du moment où ils monteraient (à Eretz Yisrael)] est " comme les pieds du remplisseur. " [Pour cela (l'eau) est hefker (sans propriétaire), et hefker est acquis en soulevant. De sorte que si un autre venait et demandait d'emprunter son eau, il ne pouvait la prendre que «jusqu'aux pieds (du prêteur)». Car cette tanna soutient que la breirah (désignation rétroactive) s'obtient à la rigueur (de la décision), de sorte qu'à partir d'hier c'est "huvrar" (de "breirah") que l'eau appartenait à cet homme (le prêteur) et qu'elle était en son domaine. Ceci, contrairement à l'opinion de R. Yochanan b. Nuri que les articles de hefker acquièrent un "repos" pour eux-mêmes à leur place.]
Bartenura on Mishnah Beitzah
ושלהבת – such as the case where he kindled his candle with his friend’s flame, it does not indispensable in the prohibition of [Sabbath/Yom Tov] boundaries.
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English Explanation of Mishnah Beitzah
Introduction
The first section of the mishnah teaches that while a live coal is considered as having substance, a flame does not have any substance.
The second half of the mishnah deals with the restrictions on the carrying of water drawn from a well.
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Bartenura on Mishnah Beitzah
מועלין בה – a person who benefits from it (i.e., the burning coal), brings a guilt-offering of sacrilege.
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English Explanation of Mishnah Beitzah
A live coal is [restricted to the same limits] as its owner, but a flame can be taken anywhere. A live coal, one that is burning, is considered to be an object of substance and therefore it is limited to going where its owner can go. In contrast, a flame has no substance and therefore is not limited in where it can go. What this means is that a person could take a lamp and light it from somewhat else’s lamp and then not be limited by the other person’s eruv. The flame that he “takes” from another person has no substance so it is not like borrowing something from another person.
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Bartenura on Mishnah Beitzah
ושלהבת לא נהנין – ab initio according to the Rabbis.. But if they derived benefit, they do not commit an act of sacrilege, and they are not liable for a sacrifice of sacrilege for there isn’t anything of substance. And similarly, a person who takes out a burning coal to the public domain on the Sabbath is liable, but the flame that pushed his hand from the private domain to the public domain is exempt.
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English Explanation of Mishnah Beitzah
In respect of a live coal of sanctified property [one who makes use of it] is considered as having trespassed, but as for a flame [of sanctified property], one may not derive benefit from it, but [one who does] has not trespassed. One who makes non-holy use out of something dedicated to the Temple has “trespassed (me’ilah).” He must make financial restitution and bring an asham, a guilt offering. One who makes non-holy use out of a live coal has trespassed because a live coal has substance. In contrast, one who makes non-holy use out of a flame has not trespassed. Nevertheless, it is still forbidden to do so. The prohibition is “derabbanan” it is forbidden lest he trespass something with substance.
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Bartenura on Mishnah Beitzah
כרגלי היחיד – we don’t bring water other than according to the status of the owner of the well.
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English Explanation of Mishnah Beitzah
If one carries out a live coal into the public domain [on Shabbat] he is liable, but [if he carries out] a flame he is exempt. Carrying a live coal into the public domain on Shabbat counts as carrying, and hence he has transgressed. However, carrying a flame does not count as carrying and hence he has not transgressed. If you ask, how can you carry a flame? (Ouch!) The answer is that one could blow a flame from the private domain out into the public domain and that would count as carrying because it moved as a result of his force.
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Bartenura on Mishnah Beitzah
כרגלי אותה העיר – two-thousand cubits in all directions outside of its extension of the city limits/outskirts of the city.
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English Explanation of Mishnah Beitzah
[The water from]: A private well is [restricted to the same limits] as its owner, And [the water from a well] belonging to the inhabitants of that town is [restricted to the same limits] as the people of that town; And [the water from a well] belonging to those who came up from Babylonia is [restricted to the same limits] as he who draws [the water]. There are three types of wells referred to here. The first is that of a private person. The water in that well can go on Yom Tov wherever he can go. The second is that of a public well. This water belongs to everyone in the city and therefore it can only go where everyone can go. This means that unless everyone who set up an eruv put it on the same side of the city, the water wouldn’t be able to leave the city. The third type of well is one of the public wells dug for the benefit of the people coming back from Babylonia after the exile. These wells can be used by any traveler. They can go anywhere that the person who fills them up can go. The difference between these wells and those shared by the people of a city is that the latter type is jointly owned by the people of the town whereas the former are not owned by anyone.
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Bartenura on Mishnah Beitzah
ושל עולי בבל – that is made for those who passers-by in the middle of the path, and they made them members of the Diaspora to cause them to drink while they are coming up [from Babylonia].
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Bartenura on Mishnah Beitzah
כרגלי הממלא – because it is ownerless and something ownerless is acquired through lifting. But if a person comes and asks him for water, he does not lead them other than according to his status, for this Tanna/teacher holds that there is a choice to be stringent, for from yesterday, the matter was clear that it belonged to this person and it stood in his domain. But not according to Rabbi Yohanan ben Nuri who stated that ownerless objects acquire their Sabbath center for themselves in their place (see Tractate Eruvin, Chapter 4, Mishnah 5).
