R. Eliezer dit: Yom Tov près de Shabbath, à la fois (immédiatement) avant ou après lui —on place deux eruvin et dit: "Mon premier eruv est à l'est, et le second, à l'ouest" (ou) "Mon premier à l'ouest et le second à l'est". [S'il devait aller dans une direction le premier jour, et dans une autre direction le deuxième jour, il peut placer un érouv à l'est et à l'ouest la veille du premier jour et dire: "Que mon érouv l'acquisition d'effet est pour moi aujourd'hui pour demain, et laissez mon eruv à l'acquisition d'effet ouest pour moi ben hashmashoth demain pour le deuxième jour. " Car R. Eliezer soutient que Shabbath et yom tov ne sont pas considérés comme une longue journée, mais comme deux saintes distinctes, et le ben hashmashoth de l'acquisition des premiers effets pour lui-même et non pour le deuxième jour.] "Mon eruv est (pour) le premier (jour) et le second, comme les habitants de ma ville. " [Autrement dit, s'il n'avait besoin de partir que le premier jour, et le second, il n'a pas besoin de bouger de sa place, et il ne souhaite pas perdre deux mille de son tchum dans les deux sens, il place un eruv dans la direction où il veut aller le premier jour, et il dit: «Que son érouv fasse pour moi l'acquisition pour demain, et le deuxième jour, je serai comme les hommes de ma ville», qui n'ont pas fait d'érouv. Ou, s'il devait y aller le deuxième jour et non le premier, il dit: "Que cet effet érouv m'acquière ben hashmashoth demain, et le premier jour je serai comme les hommes de ma ville."] Et les sages disent: Il fait un érouv dans une direction (pour les deux jours) ou il ne fait pas du tout un érouv; ou il fait un érouv pendant deux jours ou il ne fait pas du tout un érouv. [C'est la même chose que "dans une direction" ci-dessus. Pourquoi en a-t-il besoin? Voici ce que disent les rabbins à R. Eliezer: N'êtes-vous pas d'accord pour dire que pendant un jour il fait un érouv dans un sens ou pas du tout? Car il ne peut pas dire: "Que mon érouv soit une demi-journée à l'est et une demi-journée à l'ouest." Pendant deux jours aussi— c'est-à-dire pour Shabbath et yom tov —il fait un érouv comme pour un jour ou il ne fait pas du tout un érouv. Car les rabbins se demandent si Shabbath et Yom tov sont ou non considérés comme un jour. Alors ils règnent ici avec rigueur— afin qu'il ne fasse pas un érouv dans deux directions, en ce qu'ils pourraient constituer une seule sainteté —et rigoureusement là, en disant ci-dessous que s'il était mangé le premier jour, il n'y a pas d'érouv pour le deuxième jour, en ce qu'ils pourraient constituer deux saintes distinctes et ne pas être considérés comme un long jour.] Que fait-il (s'il désire l'érouv pendant deux jours dans une direction)? Il [le messager] le prend le premier jour [c'est-à-dire la veille du yom tov avant Shabbath], et il attend la nuit [jusqu'à ce que l'érouv effectue l'acquisition.] Puis il le prend et revient, [de peur qu'il ne disparaisse et il n'a pas d'érouv pour le deuxième jour, comme il est enseigné: "Si son érouv était mangé le premier jour, c'est un érouv pour le premier jour mais pas pour le second."], et le deuxième jour il attend pour l'obscurité et le mange. [Il le reprend le deuxième jour. Car il est décidé que si l'on fait un eruv avec un pain le premier jour et qu'il souhaite faire un eruv avec un pain le deuxième jour, il doit le faire avec le même eruv qu'il a désigné comme tel la veille ( ne rien dire), mais pas avec un pain différent. Car il devrait le désigner comme un érouv, et cela constituerait une préparation de yom tov à Shabbath.] Pour qu'il soit trouvé à gagner dans sa marche [c'est-à-dire qu'il effectue l'acquisition pour aller (au-delà du tchum) le jour suivant ], et (on le trouve) gagner dans son érouv, [qu'il mange. Et le yom tov après Shabbath, là où ce n'est pas possible, il l'emmène là le premier jour et ne le mange pas, et il y retourne le deuxième jour pour voir s'il est toujours là. (Si c'est le cas,) il attend la nuit, après quoi il peut le manger s'il le désire.] S'il a été mangé le premier jour, c'est un eruv pour le premier mais pas pour le second. R. Eliezer leur dit: Vous êtes d'accord avec moi pour dire que ce sont deux sainteté (distinctes). [Car tu dis que si son érouv était mangé le premier jour, il ne sert pas pour le deuxième jour. Et si c'était une sainteté, elle serait considérée comme une longue journée, de sorte que le ben hashmashoth du premier jour effectuerait l'acquisition pour les deux jours. Puisqu'il s'agit de deux saintes, alors, il peut aussi faire un érouv dans deux directions! Et les rabbins suivent la décision stricte dans les deux cas, comme indiqué ci-dessus, étant dans le doute (quant à savoir s'ils sont une ou deux sainteté.) La halakha est conforme à R. Eliezer, que Shabbath et yom tov sont deux sainteté.]
Bartenura on Mishnah Eruvin
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.
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English Explanation of Mishnah Eruvin
Introduction
This mishnah deals with setting up a Shabbat border eruv for two consecutive days, one of which is Shabbat the other of which is a festival. As an aside, we learn in this mishnah that just as it is prohibited to go beyond the Shabbat border (2000 cubits) so too on a festival it is prohibited to go beyond the same distance. This is somewhat of an innovation for the verse in the Torah which implies that people must not travel refers only to Shabbat.
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Bartenura on Mishnah Eruvin
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.”
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English Explanation of Mishnah Eruvin
Rabbi Eliezer says: if a festival day immediately precedes or follows Shabbat a man may prepare two eruvs and make the following declaration: “my eruv for the first day is that of the east and for the second day is that of the west”; “the one for the first day is that of the west and the one for the second day is that of the east”; “my eruv is for the first day, and for the second day I will be as the people of my town”; or “my eruv is for the second day, and for the first day I will be as the people of my town”. Rabbi Eliezer allows one to make two separate eruvin, one for Shabbat and one for the festival. These two eruvin can function differently. That is to say each can work on opposite sides of the city. Alternatively, he can set up an eruv for one day and have it not be effective for the next day. Rabbi Eliezer holds that Shabbat and the festival are two distinct entities of holiness, and therefore he can set up two different eruvin.
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Bartenura on Mishnah Eruvin
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.
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English Explanation of Mishnah Eruvin
But the sages say: he either prepares an eruv for one direction or none at all; he either prepares one eruv for the two days or none at all. The sages hold that it is impossible for a person to set up two different eruvin for two consecutive days. Either he sets up an eruv for both days, in which case he loses his ability to leave town on the side for which he did not set up an eruv, or he just doesn’t set up an eruv at all and is limited to going 2000 cubits outside of the city in each direction.
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Bartenura on Mishnah Eruvin
מוליכו – the agent on the eve of Yom Tov that precedes the Sabbath and wats for nightfall until he acquires the Eruv.
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English Explanation of Mishnah Eruvin
How should he act? He brings [the eruv] on the first day, he lets it get dark and then he takes it and goes away. On the second day [he again carries the eruv to the same place] and lets it grow dark and then he may eat it. He thus benefits both in his going and in [eating] his eruv. The sages now explain how one should set up an eruv if he wishes it to work for two days. What he needs to avoid is the eruv being eaten up before the second day begins, for this will mean that the eruv is not effective on the second day, as we shall learn in the next section. What he should do is take the eruv to wherever he wants it to be (assumedly 2000 cubits outside of the city so that he can later go another 2000 cubits from there) and make sure it is there at dusk on the eve of the first day. This is the time which “sets” the eruv, and it must be in place at this time. As long as it is there at this time, it need not remain there all day. Therefore, he may take it back with him into town, or anywhere he wants to go within the limit. At the second day, he should again make sure that the eruv is in the same place at dusk. Once it is there through dusk, he may eat it. In this way, he gets to extend his Shabbat limit and still eat his eruv (you can have your eruv and eat it too!).
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Bartenura on Mishnah Eruvin
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.
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English Explanation of Mishnah Eruvin
How should he act? He brings [the eruv] on the first day, he lets it get dark and then he takes it and goes away. On the second day [he again carries the eruv to the same place] and lets it grow dark and then he may eat it. He thus benefits both in his going and in [eating] his eruv. Rabbi Eliezer now responds to the sages by saying that they have in essence admitted that the two days are distinct. He knows this because the sages agree that if he set up an eruv for the first day and it didn’t exist when the second day began, the eruv is not valid. If the sages agree that the two days are distinct entities of holiness, then they should agree that one could set up two different eruvin. If they weren’t then the eruv which was good for the first day should also be good for the second, even if it has been eaten up. The mishnah does not provide an answer from the sages. In the Talmud it is explained that the sages don’t know whether the two days are distinct or not, and therefore they are strict in both cases. They don’t allow two different eruvin to be set up, lest they are not distinct. On the other hand, they say that the eruv which was set up for the first day must exist on the second day lest they are distinct holinesses and the eruv for one is not effective for the other.
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Bartenura on Mishnah Eruvin
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.
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Bartenura on Mishnah Eruvin
נמצא משתכר בהליכתו – meaning to say, that his walking acquires for him for the day after.
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Bartenura on Mishnah Eruvin
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).
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Bartenura on Mishnah Eruvin
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.
