Jeśli ktoś mieszka na dziedzińcu z poganinem lub z kimś, kto nie uznaje (ustanowienia) eruu, [tj. Kuthite], to (ten ostatni) zabrania mu (Izraelicie) [przenoszenia z jego domu na dziedziniec dopóki nie wydzierżawi od niego swoich praw na dziedzińcu]. To są słowa R. Meira. R. Eliezer ur. Yaakov mówi: Tylko dwóch Izraelitów może tego zabronić, jeden dla drugiego. [Zarówno według pierwszej tanny, jak i według R. Eliezera b. Yaakov mieszkania Gojów nie nazywa się mieszkaniem i zgodnie z prawem on tego nie zabrania; ale rabini postanowili (tego zabrania), aby Izraelita nie przyszedł mieszkać z bałwochwalcą i nie uczył się na jego uczynkach. Pierwsza tanna głosi, że chociaż Gojowi podejrzewa się rozlew krwi, a Żydowi nie wolno przebywać z nim sam na sam, to czasami zdarza się, że Izraelita mieszka razem z bałwochwalcą, a rabini zarządzili, że eruv nie przyniesie korzyści Gojowi i że zaprzeczenie jego (nieżydowskiego) praw (na dziedzińcu) nie pomogło, ale że musi je wynająć (Żydowi). A Goj go nie wynajmie, bojąc się czarów. W rezultacie Żyd nie będzie mieszkać z Gojem i nie będzie się uczył na swoich czynach. Oraz R. Eliezer ur. Yaakov utrzymuje, że bałwochwalca jest podejrzany o rozlew krwi—dla dwóch (lub więcej Żydów), którzy mogli mieszkać z poganinem, rabini wydali ten dekret; dla kogoś, dla kogo byłoby niezwykłe mieszkać z poganinem, a przebywanie z nim sam na sam jest zabronione, nie wydali takiego wyroku. Halacha jest zgodna z R. Eliezer b. Yaakov. I to (dziedziniec) jest wynajmowane od bałwochwalcy nawet za mniej niż p'rutah, a nawet w Szabat. I chociaż Goj nie może (tylko) zanegować swoich praw, ale musi wynająć (swój dziedziniec) Żydowi, Żyd może zanegować swoje prawa nawet w szabat. Że, mówiąc swojemu sąsiadowi, kiedy nie dokonał się błąd: „Moje prawa zostały przekazane tobie”. W takim przypadku nie wolno mu wnosić na dziedziniec, a jego sąsiadowi wolno to robić. A jeśli tego chcą, po tym, jak jeden przyniósł w nim to, czego potrzebował, może scedować swoje prawa na drugiego, w którym to przypadku jest to dozwolone drugiemu i zabronione.]
Bartenura on Mishnah Eruvin
הדר. מי שאינו מודה בערוב – a Cuthean or a Sadducee.
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English Explanation of Mishnah Eruvin
Introduction
From here until the end of the ninth chapter the Mishnah will discuss courtyard eruvin (eruve hatzerot) and alley partnerships (shittufe mevuoth). These allow people to carry in courtyards and common alleys respectively. The eruv or shittuf is a common meal, which creates the legal fiction that the entire courtyard or alley is one person’s domain. For a more general introduction, see the introduction to the tractate.
In general, everyone who lives in the courtyard or alley must participate in the eruv, meaning they must contribute to the common meal. If one does not, he causes the entire courtyard or alley to be prohibited from carrying for all of the residents. Our mishnah teaches about a case where one of the residents is a non-Jew or a Jew who doesn’t admit to the validity of eruvin in general.
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Bartenura on Mishnah Eruvin
הרי זה אוסר עליו – to carry from his house to the courtyard until he would rent permission from him that he has in his courtyard.
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English Explanation of Mishnah Eruvin
One who lives in a courtyard with a non-Jew or with one who does not acknowledge the [principle of] eruv, behold this one restricts him [from making use of the eruv], the words of Rabbi Meir. According to Rabbi Meir, if a non-Jew or a Jew who doesn’t believe in eruvin (perhaps a Sadducee or Samaritan) lives in a courtyard or alley with other Jews, his lack of participation in the eruv makes it forbidden for other Jews to use the eruv. As stated above, the eruv must be jointly owned by all of the residents if even one resident does not own it, it doesn’t work. The Talmud teaches a way to remedy this problem. The non-Jew can rent to the Jew the part of the courtyard that he owns, and in this way it is as if on Shabbat he doesn’t own it. Admittedly this is a legal fiction but if it did not exist, it would have been exceedingly difficult to set up eruvin in many, if not all towns, in the mishnaic period, since Jews did not live totally separate from non-Jews.
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Bartenura on Mishnah Eruvin
לעולם אינו אוסר עד שיהיו שני ישראלים – whether the first Tanna/teacher [of our Mishnah], whether Rabbi Eliezer ben Yaakov – the residence of an idolater is not called a residence, and by law, it should not prohibit, but the Rabbis decreed this in order that a Jew should not live with an idolater and that he should not learn from his actions. The first Tanna/teacher [of our Mishnah] holds that even though the idolater is suspected of being a murderer and it is prohibited for a Jew to be alone with him, sometimes it happens that a Jew resides with an idolater and the Rabbis state that an Eruv has no effect in the place of an idolater and the nullification of one’s domain has no effect in in the place of an idolater until he leases, for the idolater will not lease because he is suspected of witchcraft and because of this, a Jew will not come to dwell with an idolater and will not learn from his actions. But Rabbi Eliezer ben Yaakov holds that since the idolater is suspected of being a murderer, there are two [things] that are found present in residing that the Rabbis decreed concerning them: One – that it is not frequent a resident is forbidden to be alone with him, the Rabbis did not make a decree. And the Halakha is according to Rabbi Eliezer ben Yaakov and we rent from the idolater, even for less than a penny/Perutah, and even on Shabbat and even though the idolater does not resign his possession until a Jew will rent from him, he can resign his possession and even on Shabbat, for he would say to his fellow, that since my domain was not included in the Eruv, my possession is resigned to you (for Sabbath purposes – see Talmud Eruvin 69b), and he would be prohibited from carrying in the courtyard while his fellow (i.e., the idolater) is permitted, and if they wish after his fellow had completed carrying what he needed for himself, his fellow could go back and annul his possession and he would be permitted while his fellow would be prohibited.
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English Explanation of Mishnah Eruvin
Rabbi Eliezer ben Yaakov says: one can never restrict another [from making use of the eruv] unless there are two Jews who restrict each other. According to Rabbi Eliezer ben Yaakov, a non-Jew’s residence in the courtyard or alley does not affect the eruv for the other Jews. Indeed, his residency doesn’t in essence count. Only a non-participatory Jew can cause another Jew’s eruv to be ineffective. If one of the Jewish residents does not participate in the eruv with the other residents, the eruv is ineffective for all of them.
