Se rolasse para fora do tchum, ou um monte caísse sobre ele, ou fosse queimado, ou fosse terumah, e se tornasse impuro enquanto ainda era dia, não é um eruv. [("Se rolou para fora do tchum") :) Já que há da casa onde ele se hospeda até seu eruv de mais de dois mil côvados, ele não pode ir e levá-lo. Isto, se rolasse dois côvados fora de dois mil côvados. Pois todo homem tem quatro côvados do lugar do seu eruv, dois côvados do leste do eruv e dois côvados do oeste. ("ou um monte caiu sobre ele") :) Isso, se for necessário enxada ou machado para desenterrá-lo, nesse caso é um trabalho (proibido no sábado) e não um shvuth. ("ou se fosse terumah e se tornasse impuro" :) Por enquanto, não serve para ele nem para os outros. O tanna deve nos informar sobre "rolou" e "um monte". Pois com "rolou", já que não está junto com ele ", ele está em um lugar, e seu eruv em outro"; mas com "um monte", onde está com ele (ou seja, dentro do tchum), eu poderia dizer que seria um eruv válido (se eu não fosse avisado de outra forma). E se eu fosse "um monte" (Eu poderia dizer que não é válido) porque ele pode obtê-lo apenas com o trabalho (interdito) de enxada e picareta, mas com "rolou", onde um vento pode soprá-lo de volta para o tchum, posso dizer que deve ser válido. Devemos, portanto, ser avisados de outra forma. E "queimado" é ensinado a nos informar sobre o poder de R. Yossi (abaixo), que, embora não esteja no mundo (quando queimado), não é invalidado por causa da dúvida. E "terumah que se tornou impuro" é ensinado a nos informar sobre o "poder" de R. Meir, que, embora esteja "no mundo", para que haja motivos para confirmá-lo em seu status original de "limpo". ainda assim, não aceitamos "status" por clemência de decisão.] (Se essas coisas aconteceram) depois do anoitecer, é um eruv válido. [Desde que ele adquiriu (habitação) ben hashmashoth, não estamos preocupados com a perda.] Em caso de dúvida, R. Meir e R. Yehudah dizem: "Ele está liderando um camelo e um burro". [Pois estamos em dúvida. É possível que seu eruv tenha adquirido (de habitação), para que sua casa esteja aqui (no local do eruv), e daqui ele possa andar dois mil côvados em todas as direções; e ele perdeu dois mil côvados de sua casa (ponto de partida). Ou pode ser que seu eruv não tenha afetado a aquisição, de modo que em sua casa ele possa andar dois mil côvados em todas as direções e não tenha adquirido nada ao seu redor. Por causa dessa dúvida, ele pode andar apenas dois mil côvados de sua casa até o eruv, pois isso é permitido em qualquer caso; mas ele não pode andar os dois mil côvados do seu eruv, pois pode ser que o eruv não tenha afetado a aquisição. E também de sua casa (ele pode não andar em outras direções), pois pode ser que seu eruv tenha efetivado a aquisição. Para que este (seu lar) "o puxe" para cá, e que (seu eruv) o "puxe" para lá, como um homem liderando um asno e um camelo. O asno caminha diante dele e ele lidera; e o camelo anda atrás dele e ele o puxa, para que ele se vire para frente e para trás.] R. Yossi e R. Shimon dizem: Em um caso de dúvida, o eruv é kasher. [Pois confirmamos o eruv em seu status (original). Quando ele o colocou lá, estava dentro do tchum, limpo, e não havia montão nele, de modo que é um eruv válido. E esta é a halachá.] R. Yossi disse: Avtulmos testemunhou em nome de cinco anciãos que, em caso de dúvida, o eruv é kasher.
Bartenura on Mishnah Eruvin
נתגלגל חוץ לתחום אינו עירוב – since there is someone from his household who dwells there until his Eruv is more than two-thousand cubits [away], he is not able to go and to measure it. And this is a case where it rolled two cubits outside the two-thousand cubits, for every person has four cubits from the place of his Eruv, two cubits from the eastern side of his Eruv and two cubits from the western side.
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English Explanation of Mishnah Eruvin
Introduction
This mishnah discusses an eruv (a meal) which was set up before Shabbat but then something happened to it such that it became unattainable, inedible or in some other way invalid. The question is, is the eruv still effective?
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Bartenura on Mishnah Eruvin
נפל עליו גל – and it is he who needs a hoe or a pick-axe to get it out/remove it (see Talmud Eruvin 77b), which is a forbidden Sabbath creative labor but not a rabbinic decree to enhance the character of Shabbat as a day of rest.
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English Explanation of Mishnah Eruvin
[An eruv] which rolled away beyond the [Shabbat] limit, or a heap of stones fell on it, or was burnt, [or was] terumah and became impure: [If one of these occurred] while it was yet day, it is invalid, [But if it occurred] after it became the eruv is valid. The mishnah begins by describing situations where a Shabbat border eruv became invalid in some way. If it rolled away beyond the Shabbat limit, then he cannot get to it on Shabbat. If a heap of stones fell on it, he cannot uncover it because it is forbidden to clear a heap of stones on Shabbat. Obviously, if it is burnt there is nothing left to eat. Finally, if it was terumah and it became impure, it is forbidden to eat it. The mishnah now teaches that the validity of the eruv depends upon when one of these things happened. If the eruv was ruined before Shabbat began, when it was still Friday, the eruv is invalid, because it did not exist at twilight. If it was ruined after dark, the eruv is certainly valid, because it did exist at twilight.
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Bartenura on Mishnah Eruvin
תרומה ונטמאת – for now it is not fit, neither for himself nor for another person, but the Tanna/teacher needed to inform us that if it rolled outside the Sabbath limit, or a heap of stones fell upon it, for had he informed us [only] that it rolled [outside the Sabbath limit], because there isn’t anyone with it, for it is in one place and his Eruv is in another place, but if a heap of stones fell upon it, where there is another with it, I would say that it is an Eruv. But if we were only informed [only] about a heap of stones that fell upon it and he is not able to take it other than with the Sabbath labor of a hoe or a pick-axe, but if it rolled, where it is possible that a wind blows and returns it within the Sabbath limit, I might say that is should be an Eruv, it comes to tell you [that this is not the case]. And the Tanna/teacher taught, “or it was burned”, to inform you of the power [of the opinion] of Rabbi Yossi (who quotes the testimony at the end of the Mishnah of Avtulmos regarding a matter of doubt concerning an Eruv) for even though there isn’t in the world because of a doubt that it isn’t forbidden. And the Tanna/teacher taught “heave-offering that was defiled,” to inform you of the the power of Rabbi Meir, for even though that there is such in the world, and one can say, that he set it up at twilight based upon the presumption of prior to that and that it was ritually pure, even so we don’t state a presumption for a leniency.
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English Explanation of Mishnah Eruvin
If it is doubtful [when it occurred]: Rabbi Meir and Rabbi Judah say: this is a donkey-driver/camel driver. Rabbi Yose and Rabbi Shimon say: a doubtful eruv is valid. Rabbi Yose says: Avtulmos testified on the authority of five elders that a doubtful eruv is valid. The bigger problem is a situation in which we don’t know whether the eruv was valid at twilight. Probably, this is the most typical situation a person sets up an eruv before Shabbat and then checks it on Shabbat and sees that it has been ruined but does not know when it happened. Rabbi Meir and Rabbi Judah use a proverb to describe this situation he is like a camel driver and a donkey driver. A camel driver stands in front of the camel and pulls him along. A donkey driver stands behind the donkey and whips him to go forward faster. Someone who needs to drive both a camel and a donkey has a problem if he whips the donkey he’ll bump into the camel and if he pulls the camel he’ll go to fast for the donkey. All he can do is go at a medium pace between the two animals. This is the situation of one whose Shabbat border eruv may be invalid he loses in both directions. To remember, an effective Shabbat border eruv extends his Shabbat limit in one direction by 2000 cubits, but causes him to lose 2000 cubits in the other direction. If he sets it 2000 cubits to the west of the city, he can go 4000 cubits in that direction, but he can’t go any cubits to the east of the city. In our situation, let’s say he set up the eruv 2000 cubits to the west and then discovered that it was invalid but does not know when it occurred. He cannot go another 2000 cubits to the west because the eruv might be invalid. However, he also cannot go 2000 cubits to the east of the city (or any other direction) lest his eruv is valid. In other words, he loses in both directions. Rabbi Yose and Rabbi Shimon say that a doubtful eruv is effective. This is because it was known to be existent before Shabbat and was only known to be nonexistent after Shabbat started. We can presume that it existed until we know that it did not, and therefore, we can presume that it existed at twilight, the critical time. Rabbi Yose supplements his opinion with testimony provided by Avtulmos, who taught in the name of five elders, that the a doubtful eruv is valid.
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Bartenura on Mishnah Eruvin
משחשיכה הרי זה עירוב – for after he acquired it at twilight, we don’t suspect him if it was lost.
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Bartenura on Mishnah Eruvin
הרי זה חמר גמל – for we are in doubt if he acquired the Eruv and here would be his house and from here he has two-thousand cubits in every direction that are from the border of his house and further on, or perhaps, he did not acquire the Eruv and from his house, he has two-thousand [cubits] in every direction and he didn’t acquire anything to the border of his Eruv, and as a result of this doubt, he is forbidden to go [anywhere] other than two thousand cubits that are between his house and the Eruv, for whichever way you turn, in those he is permitted, but not in the two-thousand [cubits] that are from his Eruv and beyond, for perhaps he did not acquire the Eruv. But not also from his house and onwards, for perhaps he acquired the Eruv. It is found that this pulls him to here and that pulls him to there, like a person who is driving a donkey or a camel, that the donkey walks before him and this person leads him or the camel from behind him, and he pulls it and he needs to turn before him or in back of him.
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Bartenura on Mishnah Eruvin
רבי יוסי ר' שמעון אומרים ספק העירוב כשר – for we stated establish the Eruv on its presumption, for when he placed it, he was within the Sabbath limit, and he was ritually pure, and there was no pile of stones upon him, there his Eruv was an Eruv, and such is the Halakha.
