R. Eliezer dice: Yom Tov vicino a Shabbath, entrambi (immediatamente) prima o dopo —uno pone due eruvin e dice: "Il mio primo eruv è ad est e il secondo ad ovest" (o) "Il mio primo ad ovest e il secondo ad est". [Se doveva andare in una direzione il primo giorno e in una direzione diversa il secondo giorno, può posizionare un eruv ad est e ad ovest alla vigilia del primo giorno e dire: "Lascia che il mio eruv a l'acquisizione dell'effetto est per me oggi per domani, e lascia che il mio eruv all'acquisizione dell'effetto ovest per me ben hashmashoth domani per il secondo giorno ". Perché R. Eliezer sostiene che Shabbath e Yom tov non sono considerati come un lungo giorno, ma come due santità separate, e il ben hashmashoth della prima acquisizione di effetti per sé e non per il secondo giorno.] "Il mio eruv è (per) il primo (giorno); e il secondo, come popolo della mia città ". [Cioè, se doveva andare solo il primo giorno, e il secondo, non aveva bisogno di spostarsi dal suo posto, e non voleva perdere duemila dal suo tchum in entrambe le direzioni, piazza un eruv nella direzione in cui desidera andare il primo giorno, e dice: "Lascia che il suo eruv effettui l'acquisizione per me per domani, e il secondo giorno, sarò come gli uomini della mia città", che non ha fatto un eruv. Oppure, se doveva andare il secondo giorno e non il primo, dice: "Lascia che questa acquisizione dell'effetto eruv per me ben hashmashoth domani, e il primo giorno sarò come gli uomini della mia città."] E dicono i saggi: fa un eruv in una direzione (per entrambi i giorni) o non lo fa affatto; o fa un eruv per due giorni o non lo fa affatto. [Questo è lo stesso di "in una direzione" sopra. Perché ne ho bisogno? Questo è ciò che i rabbini stanno dicendo a R. Eliezer: non sei d'accordo sul fatto che per un giorno abbia fatto un'eruzione in una direzione o per niente? Perché non può dire: "Lascia che il mio Eruv sia mezza giornata ad est e mezza giornata ad ovest". Anche per due giorni— cioè, per Shabbath e yom tov —fa un eruv come per un giorno o non lo fa affatto. Perché i rabbini hanno dei dubbi sul fatto che Shabbath e Yom tov siano o meno considerati un giorno. Quindi governano rigorosamente qui— che non può fare un eruv in due direzioni, in quanto potrebbero costituire una santità —e rigorosamente lì, dicendo sotto che se fosse stato mangiato il primo giorno, non vi sarebbe alcun eruv per il secondo giorno, in quanto potrebbero costituire due distinte santità e non essere considerati come un lungo giorno.] Cosa fa (se lui desidera l'eruv per due giorni in una direzione)? Lui [il messaggero] lo prende il primo giorno [vale a dire, alla vigilia dello yom tov prima di Shabbath], e aspetta l'oscurità [fino all'acquisizione degli effetti eruv.] Quindi lo prende e ritorna, [per non perderlo e non ha eruv per il secondo giorno, come viene insegnato: "Se il suo eruv è stato mangiato il primo giorno, è un eruv per il primo giorno ma non per il secondo."], e il secondo giorno aspetta per il buio e lo mangia. [Lo riprende il secondo giorno. Poiché è stabilito che se uno fa un eruv con una pagnotta il primo giorno e desidera fare un eruv con una pagnotta il secondo giorno, deve farlo con lo stesso eruv che ha designato come tale il giorno prima ( non dire nulla), ma non con una pagnotta diversa. Perché avrebbe dovuto designarlo come un eruv, e questo costituirebbe una preparazione da Yom tov a Shabbath.] In modo che si trovi a guadagnare nel suo cammino [Cioè, effettua l'acquisizione per andare (oltre il tchum) il giorno successivo ] e (viene trovato) per guadagnare nel suo eruv, [che mangia. E poi, dopo Shabbath, dove ciò non è possibile, lo porta lì il primo giorno e non lo mangia, e ritorna lì il secondo giorno per vedere se è ancora lì. (Se lo è,) aspetta il buio, dopo di che può mangiarlo se lo desidera.] Se è stato mangiato il primo giorno, è un eruv per il primo ma non per il secondo. R. Eliezer disse loro: Concordi con me sul fatto che sono due (distinte) santità. [Perché dici che se il suo eruv è stato mangiato il primo giorno, non serve per il secondo giorno. E se fosse una santità, verrebbe considerato come un lungo giorno, in modo che il ben hashmashoth del primo giorno effettuerebbe l'acquisizione per entrambi i giorni. Dal momento che sono due santità, quindi, può anche fare un eruv in due direzioni! E i rabbini seguono la rigida sentenza in entrambi i casi, come affermato sopra, in dubbio (sul fatto che siano una o due santità.) L'halachah è in accordo con R. Eliezer, che Shabbath e yom tov sono due santità.]
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.
