Se dois estavam em pé, parte dos (quatro) côvados de um dentro dos (quatro) côvados do outro, eles trazem e comem no meio, desde que um não retire de seus próprios (quatro) côvados para aqueles do outro. [Se eles estavam a seis côvados um do outro, dois dos côvados de cada um deles eram "engolidos" pelos do outro, eles poderiam trazer (comida) e comer dentro desses dois côvados, desde que não se esticasse a mão com seu pão ou seus artigos nos dois côvados exteriores (do outro, sem possessão)]. Se houvesse três, com o do meio "engolido" entre eles [dois côvados comuns a um e dois ao outro], ele é permitido com eles [ele pode se virar para um lado e compartilhar com ele, e para o outro, e compartilhar com o outro], e eles são permitidos com ele; e os dois exteriores são proibidos um com o outro. R. Shimon disse: Com o que isso pode ser comparado? Para três pátios que se abrem um para o outro e (todos) se abrem para o domínio público, [nesse caso, cada um é um domínio em si, não havendo cruzamento de um para o outro, para que não se proíbam mutuamente (consulte 6: 9)]—Se os dois (os exteriores) fizeram um eruv com o do meio, ele (o do meio) é permitido com eles e eles são permitidos com ele, e os dois exteriores são proibidos um com o outro. [E os rabinos divergem com R. Shimon sobre isso, dizendo que todos são proibidos um com o outro. R. Shimon agora diz aos rabinos: Não é o caso de três homens e o do meio "engolido" entre eles, onde você concorda que ele é permitido com eles e eles são permitidos com ele—essa instância não é semelhante à instância de três pátios? Por que, então, você difere comigo nesse caso? E eles respondem: No caso de três pátios, uma vez que existem muitas (pessoas envolvidas), se os dois exteriores que são proibidos um com o outro passassem de um para o outro, os (homens no) do meio não tenha consciência disso e não os alertaria, pensando que era um dos habitantes do meio (que é permitido com cada um dos exteriores) que estava carregando. Mas aqui, com três homens, se um dos dois exteriores chegasse a algo nos dois côvados do exterior, o do meio notaria isso e o alertaria. A halachá está de acordo com R. Shimon, no caso de três pátios, que somente os dois exteriores são mutuamente proibidos.]
Bartenura on Mishnah Eruvin
היו שנים – [two people] standing six cubits apart from each other where two cubits of each one of them is enclosed with that of his fellow, they may bring and consume [food] within the two cubits as long as this one does not stretch his hand into the two outer [cubits of the other] (and the same applies in the other direction) for he has nothing in them and he takes out to there his bread and/or his belongings.
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English Explanation of Mishnah Eruvin
Introduction
This mishnah deals with several people who are traveling on the road, fall asleep and wake up after Shabbat has begun, the situation described in yesterday’s mishnah.
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Bartenura on Mishnah Eruvin
והאמצעי מובלע ביניהם – two cubits within this one’s and two cubits within that one’s, he is permitted into each of them. He can turn this way and use with this one, and/or turn that way and use the other.
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English Explanation of Mishnah Eruvin
Two men, some of whose cubits enter into the cubits of the other, may bring their meals and eat them in the middle, provided that this one does not carry out anything from his limit into that of the other. Two men wake up and find that they both fell asleep and Shabbat began. As we learned yesterday, they cannot walk 2000 cubits because they did not have intention to spend Shabbat there. Basically what the mishnah teaches is that one’s four cubit circle is not extended by the other’s. If they have cubits which are shared by the two of them, they can bring their meals and eat them in the middle, but neither may go past his four cubit limit nor bring anything past his four cubit limit.
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Bartenura on Mishnah Eruvin
לג' חצרות – and they are all adjacent to each other.
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English Explanation of Mishnah Eruvin
If there were three men and the prescribed limit of the middle one overlapped with the limits of the others, he is permitted to eat with either of them and either of them is permitted to eat with him, but the two outer persons are forbidden to eat with one another. The same is true of three people who find themselves in the same situation. They may each go their four cubits. If one of them shares cubits with the other two, but the other two don’t share with each other, the middle one may go into their area and they may each go into his, but the two outer ones may not go into each other’s cubits. Perhaps, were it not for this mishnah, we might have thought that the person in the middle, who can walk in all three persons’ areas, allows the two outer persons to also go into all three others area. The mishnah says that this assumption would be incorrect.
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Bartenura on Mishnah Eruvin
פתוחות לרשות הרבים – for each one is a domain unto itself and they don’t have the benefit of crossing each to the other, but they ae not forbidden to each other.
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English Explanation of Mishnah Eruvin
Rabbi Shimon said: To what is this similar? To three courtyards that open one into the other and also into a public domain: If they made an eruv for the outer ones with the middle one, the middle one is permitted with them and they are permitted with it, but the two outer ones are forbidden access to one another. Rabbi Shimon draws an analogy between the above situation and the situation of three courtyards all open to one another and also open to the public domain. The fact that they are open to the public domain means that a person may not carry from one to the other without an eruv. If they made an eruv for the two outer one’s to carry into the middle one, then it is permitted to carry from the middle courtyard to the two outer ones and vice versa. However, it is still forbidden to carry from one of the outer courtyards into the other outer courtyard.
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Bartenura on Mishnah Eruvin
ערבו שתיהן עם האמצעית היא מותרת עמהן וכו' – But, the Rabbis differ from this opinion of Rabbi Shimon and state that they are all forbidden to each other now, but Rabbi Shimon would say to them: But isn’t this the case that there were three, and the middle person’s overlapped in the meantime but you admit that he is permitted with them and they (i.e., the other two) are permitted with him which is similar to three courtyards but why are you disputing with me regarding the three courtyards, but the Rabbis say to him: there, in the case of the three courtyards, because they are large, the two outer ones are prohibited to each other, let them come and remove from this one (i.e., the middle one) to theirs (i.e., the one’s that are external). But the [owner of the] middle [courtyard] did not pay attention and he did not remind them for they said, lest it is one of those who lodge in the middle [courtyard] who is permitted both in this one and from that one he removes something; but here, with three people, if one comes from one of the two outer [courtyards] to remove into two cubits of the other’s outer area, the middle one will give heed to it and remind him, but the Halakha is according to Rabbi Shimon regarding the three courtyards where the [residents of] the two outer ones are prohibited to each other [to carry from one to the other].
