Tablice są umieszczane (pionowo) wokół studni [w domenie publicznej. Studnie są bowiem domeną prywatną, głęboką na dziesięć tefachimów, więc nie wolno z nich czerpać wody i wyprowadzać jej do domeny publicznej. Dlatego tablice są ułożone tak, aby tworzyły obudowę wokół studni, a także prywatną domenę. Następnie może zaczerpnąć wody ze studni i umieścić ją tam i wnieść całą bestię lub jej głowę i większość jej ciała i podlać]—cztery dioamudin, dając wygląd ośmiu (desek). [„dioamudin” - „dwa amudin” (deski), przy czym każda z tych czterech (elementów narożnych) wygląda jak dwie deski („dio”, po grecku „dwa”). Kiedy przyklei jeden z narożników w południowo-zachodnim rogu, jedna ściana rozciąga się na wschód, a druga na północ; drugi w północno-zachodnim rogu—jedna ściana na wschodzie, a druga na południu. Tak więc, gdy umieści wszystkie cztery na wszystkich czterech bokach, każdy bok ma dwa łokcie ściany, łokieć naprzeciw łokcia i odstęp między]. To są słowa R. Judy. R. Meir mówi: Osiem (deski), co daje wygląd dwunastu—cztery dioamudin i cztery gładkie deski (każda deska) dziesięć tefachimów wysokości, sześć tefachimów (= 1 łokieć) szerokości, dowolnej grubości, a między nimi odległość dwóch zespołów (revakoth) po trzy (głowy) bydła. To są słowa R. Meira. [("cztery gładkie deski" :) deska na jeden łokieć z każdej strony pośrodku. Kiedy między deskami tych czterech narożników jest dziesięć łokci lub mniej, R. Meir zgadza się, że zwykłe deski nie są potrzebne. A gdy między nimi jest więcej niż trzynaście i trzeci łokieć, R. Juda zgadza się, że trzeba desek gładkich. Różnią się one tylko (ze względu na odległość) od dziesięciu do trzynastu i trzech łokci, R. Meir wymagający zwykłych desek, a R. Juda nie wymagający ich. Halacha jest zgodna z R. Yehudah. ("dwa revakoty z trzech (głów) bydła" :) Bo szerokość każdego (głowy) bydła wynosi jeden i dwie trzecie łokcia—tak, że szerokość sześciu (głów) bydła wynosi dziesięć łokci, przy czym jest to dopuszczalna odległość między jedną deską a drugą według R. Meira, większa odległość wymaga dodania zwykłych desek. ("revakoth:") jak w (I Samuela 28:24): "egel (cielę) marbek."] R. Juda mówi: (Dwie drużyny) po cztery (głowy) bydła [trzynaście i trzeci łokieć], związany, a nie wolny [Aby nie sądzono, że „jak gdyby związany”, ale nie dosłownie „związany”, jest zamierzone, jest napisane „a nie za darmo”— dla większej surowości, aby zmniejszyć przestrzeń między nimi], jeden [zespół] wchodzi, a drugi odchodzi, [w którym to przypadku jest więcej miejsca niż dla dwóch wychodzących lub dwóch wchodzących — dla większej elastyczności, mniej skurczów jest wymagane.]
Bartenura on Mishnah Eruvin
עושים פסין לביראות – [watering stations (especially in the land of Israel for Temple pilgrims)] that are in the public domain because these watering stations/wells are the private domain, for they are deep ten [handbreadths] and one cannot fill up from them and take it out in to the public domain and they make boards that will make [an empty space] around the cistern which is the private domain and he will fill up and take out and leave there, and his animal can go in completely, or its head and most of its body and gave it to drink.
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English Explanation of Mishnah Eruvin
Introduction
A well ten handbreadths deep which is found in the public domain is considered to be a private domain, and hence one is not allowed to draw water from the well on Shabbat. Our mishnah teaches that the rabbis allowed people to make a special arrangement around the well so that they could draw water from the well on Shabbat.
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Bartenura on Mishnah Eruvin
דיומדין – two pillars where each pillar from these four appears as two. "דיו" in the Greek language is “two.” But when one inserts the pillars that is made like two for the southwestern corner, it is found that one wall inclines towards the east, and one wall to the north and the second to the northwestern corner leans one side to the east and the other side to the south, and when you place all four of them in the four corners, it is found that direction is two cubits – one wall corresponding to a cubit and the space between them.
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English Explanation of Mishnah Eruvin
They may make posts for wells, [by setting up] four corner-pieces that have the appearance of eight [single posts], the words of Rabbi Judah. Rabbi Meir says: eight that have the appearance of twelve, four corner-pieces and four single [posts]. The rabbis said that around the well they could set up a pseudo-fence, one which would prevent the area from being a public domain but still allow easy access. According to Rabbi Judah, this is done by setting up corner-posts at each of four corners. Each corner post would have two pieces of wood set at a right angle so that it would look as if there were four walls. Rabbi Meir says that it is not sufficient for there to be four corner-posts. There must also be four single pieces around each side. These form pseudo-walls which give the structure more of an appearance of a fenced in area.
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Bartenura on Mishnah Eruvin
וארבעה פשוטים – in the middle, he places in each direction a board that is a cubit wide, and at the time when there isn’t between each board from these four corner-pieces made of rectangularly joined or of a block dug out In the shape of a trough, four of which corner-pieces form, in legal fiction, an enclosure of wells (see Talmud Eruvin 19a), but rather ten cubs or less, Rabbi Meir admits that there is no need for these plain boards, but if there is more than thirteen and one-third cubits between them, Rabbi Yehuda admits that they need plain boards; they do not dispute other than from ten until thirteen and one-third cubits as Rabbi Meir states that they require plain boards and Rabbi Yehuda states that they don’t, and the Halakha is according to Rabbi Yehuda.
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English Explanation of Mishnah Eruvin
Their height must be ten handbreadths, their width six, and their thickness [may be] of any size whatsoever. The height of the posts must be ten handbreadths in order for them to constitute a separate domain. Their width must be six handbreaths, which makes a cubit. There thickness is not important.
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Bartenura on Mishnah Eruvin
שתי רבקות של שלש שלש בקר – for the width of each cattle is two cubits minus one-third, it is found that that the width of six cattle is ten cubits and that is the space that one can place between each and every board, according to Rabbi Meir. But if the width is greater than this, he needs to increase the number of plain boards.
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English Explanation of Mishnah Eruvin
Between them [there may be] as much [space as to admit] two teams of three oxen each, the words of Rabbi Meir. Rabbi Judah says: [two teams] of four [oxen each] . [These teams being] tied together and not untied, [enough for] one to enter while the other goes out. In between the posts they can leave room for cattle to come in and out and drink from water drawn from the well. It was necessary for the cattle to come into the area because it was forbidden to take the water out from the area and bring it into the public domain. Again, the sages debate how much space may be left between the posts. According to Rabbi Meir, they may leave enough room for two teams of three cattle to enter and exit. In the Talmud it is explained that each cow is a cubit and two-thirds thick, making a total of 10 cubits. Rabbi Judah is again more lenient and allows a gap large enough for two teams of four cows, which adds up to 13 1/3 cubits. The end of the mishnah notes that these teams of cattle are to be tied to each other, and not walking separately. When they are untied the distance between them is even greater. Furthermore, the reference is not to two teams entering simultaneously, but rather to one team coming in and one going out. This is slightly larger than two teams of cattle going in the same direction.
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Bartenura on Mishnah Eruvin
רבקות – from the language (I Samuel 28:24): “[The woman had] a stall-fed calf [in the house].”
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Bartenura on Mishnah Eruvin
ר"י אומר של ארבע ארבע – they are thirteen and one-third cubits.
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Bartenura on Mishnah Eruvin
קשורות אבל לא מותרות – that you should not say that they are sort of tied and not actually tied, for that reason it was taught in the Mishnah, “"אבל לא מותרות/but not slack or loosely to be stringent and to reduce the space that is between them.
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Bartenura on Mishnah Eruvin
אחת נכנסת ואחת יוצאה – one team of cattle entering and one team leaving and there is greater width than if both of them would have been going out or both of them leaving and this is a leniency since we don’t require to be so squeezed in.
