Bartenura on Mishnah Eruvin

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3.4.4
משחשיכה הרי זה עירוב – for after he acquired it at twilight, we don’t suspect him if it was lost.
3.4.5
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.
3.4.6
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.
3.5.1
מתנה אדם על עירובו – he places two Eruvin, one at the end of two-thousand cubits to the east of his house and one at the end of two-thousand cubits to the west of his house, and he states: “If idolaters came to the east and I need to free from before them, I will acquire for myself My Eruv that is in the west and my house will be for me four-thousand cubits. But even though that they didn’t come until the morrow, we state that there is a retrospective designation (i.e., literally, a choice), that he acquired for himself an Eruv in the other direction at twilight.
3.5.2
הריני כבני עירי – two-thousand [cubits] from my city in every direction and I do not need to profit from here and to lose from there.
3.5.3
אם בא חכם למזרח – outside of the Sabbath limit of my city and I want to learn from his mouth, and now I don’t know to which side he will come, and on the morrow I will here from people that come from there that it is to here near the Eruv.
3.5.4
רבי יהודה אומר – if they came from here and from there, and one of them was his Rabbi/Teacher, he should go to his Rabbi/Teacher, and not towards the other, for we hold that with a creature, that at the time of acquisition of the Eruv at twilight, his intention is to acquire for himself that Eruv that is on the side of his Rabbi/Teacher. But the Halakha is not according to Rabbi Yehuda, for sometimes it is more enjoyable for a person to be with his friends more than his Rabbi/Teacher.
3.6.1
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.
3.6.2
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.”
3.6.3
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.
3.6.4
מוליכו – the agent on the eve of Yom Tov that precedes the Sabbath and wats for nightfall until he acquires the Eruv.
3.6.5
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.
3.6.6
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.
3.6.7
נמצא משתכר בהליכתו – meaning to say, that his walking acquires for him for the day after.
3.6.8
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).
3.6.9
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.
3.7.1
שמא תעבר – lest the Great Jewish Court would make Elul a leap month (i.e., adding a 30th day to what is ordinarily only 29 days), and there will be two Holy Days, the thirtieth of Elul and the thirty-first, and he would need to go on the first day to one side and on the second day to the other side by making two Eruvin, and place them on the eve of Yom Tov, one on this side and the other on the other and say, etc. (i.e., that my Eruv for the first day will be in one direction and my Eruv for the second day will be in the other direction – like in the previous Mishnah).
3.7.2
ולא הודו לו חכמים – for they hold that it is one [day] of holiness. And the Halakha is according to the Sages regarding the two holy days of Rosh Hashanah. But not because doubt alone they established this lest the Jewish Court should sanctify the thirtieth day or the thirty-first day (as Rosh Hashanah/Rosh Hodesh), and one of them is a weekday. But because lest witnesses should come from the time of Minha/afternoon and beyond (and state that they saw the New Moon), and they would observe that day as holy and the morrow as holy and both of them would be one holiness. But, the rest of the Holy Days of the Diaspora, that they did not establish other than from doubt, for we don’t know when the Great Jewish Court sanctified the month, the Sages agree with Rabbi Yehuda that they are two [days of] holiness. And the Sages that are mentioned here are Rabbi Yossi.
3.8.1
מתנה אדם על הכלכלה – a basket that he has of fruits that are eatables forbidden the separation of sacred gifts, he makes a condition about the on the first Holy Day of Rosh Hashanah and states, “if today is a weekday, this will be heave offering on these, but if today is a Holy Day [of Rosh Hashanah], there is nothing in my words,” for we don’t collect heave-offering/Terumah on Yom Tov. And on the morrow, he states, “if yesterday was Holy and today is a weekday, may this that I stated yesterday regarding this [produce] be heave-offering on this, but if today is a Holy Day and yesterday was a weekday, it already was heave-offering/Terumah. And he consumes the basket containing chosen fruits that is designated and leaves over the Terumah/heave-offering.
3.8.2
ולא הודו לו חכמים – this is Rabbi Yossi as we stated (see previous Mishnah), who holds that it they are one holiness, and we don’t collect Terumah/heave-offering on them And especially with the two holy days of Rosh Hashanah as we have explained above.
3.8.3
ביצה שנולדה בראשון – of Rosh Hashanah (see the first Mishnah of the Tractate Betzah).
3.8.4
תאכל בשני – for if the first [day] is holy, the second is a weekday, and the egg that was born on Yom Tov is permitted on a weekday, for there is no preparation for a weekday. But if the first [day] is a weekday and the second is a holy day, it is found that that thee weekday prepares for the Holy day, and that is all right.
3.8.5
ולא הודו לו חכמים – on the two days of Rosh Hashanah alone, for they are one holiness. But on the rest of the Holy Days of the Diaspora, they (i.e., the Sages) agree with him.
3.9.1
והחליצנו – strengthen us and exchange our strength like (Numbers 32:17): “And we will hasten as shock-troops”; another interpretation: save us and rescue us like (Psalms 140:2): “Rescue me, O LORD from evil men.”
3.9.2
אם היום אם מחר – if today, he will strengthen us today, and if tomorrow, he will strengthen us tomorrow.
3.9.3
ולא הודו לו חכמים – not to mention that of the New Moon/Rosh Hodesh on Rosh Hashanah/the New Year, and not to make the condition, if today, or if tomorrow, but rather, he says, strengthen us undefined on the two days and he doesn’t mention the New Moon at all. And the Halakha is according to the Sages.
4.1.1
מי שהוציאוהו עובדי כוכבים – to force him [to go] outside the [Sabbath] limit/the marked off area around a town within which it is permitted to move on the Sabbath – based upon Exodus 16:29 – two thousand cubits in every direction.
4.1.2
או רוח רעה – a demon entered in him and confused his mind and he went outside the [Sabbath] limit and he returned to his sanity and behold he was outside the [Sabbath] limit.
4.1.3
החזירוהו לתוך התחום כאילו לא יצא – for behold the entire city is like four hundred cubits to him as it was at the outset and two-thousand cubits in every direction when they carried him out and returned him against his will, but if he left under his own power even though he was returned against his will or he was carried out against his will and returned under his own power, he has nothing ought four cubits.
4.1.4
הוליכוהו לעיר אחרת – and behold it is surrounded by partitions or that they placed him in a pen or in a stable which are surrounded and their enclosing fence is large.
4.1.5
מהלך את כולה – for since it is surrounded by partitions, it is like four cubits.
4.1.6
ר' יהושע ור' עקיבא אומרים אין לו אלא ארעב אמות – for since he did not make Shabbat in the empty space with partitions while it was still daylight, the partitions have no effect for him. But my teachers/rabbis explained that since they decreed that a pen or a stable is on account of an unguarded field, which has no partitions and in an unguarded field, all the world admits that he doesn’t have anything other than four cubits.
4.1.7
מפרנדיסין – name of a place.
4.1.8
והפליגה – when it becomes distant from the shoreline and enters into the middle of it (i.e., the ocean), it is called separation on the language of (Psalms 1:3): “[He is like a tree planted] beside streams of water.”
4.1.9
הלכו את כולה – they were walking throughout the ship and even though the ship traveled on the Sabbath and went outside of the [Sabbath] limit, it is like someone who went outside of the [Sabbath] limit and was placed in a pen or a stable for the ship is surrounded by partitions.
4.1.10
שרצו להחמיר על עצמן – that for them, they decreed that a pen or a stable is on account of an unguarded field on the ship; all the while that it is traveling, it is permitted to walk throughout it and furthermore, since they made the Sabbath in the empty space with partitions while it was still daylight, but they wanted to be stringent. But the Halakha is according to Rabban Gamaliel and Rabbi Eleazar ben Azariah.
4.2.1
לנמל – a place where the ships park when they leave from the ocean to its shoreline.
4.2.2
מה אנו לירד – from the ship into the city for we had not come from outside the [Sabbath] limit once it became dark, and this harbor is not surrounded by partitions for had it been surrounded by partitions, that which Rabban Gamaliel had said above (i.e., Mishnah 1) that he had been placed in a pen or a stable, he would be able to walk throughout it all.
4.2.3
שכבר הייתי מסתכל – in the tube of a perforated reed that was properly prepared to the measurement of the clearness/viewing of two-thousand cubits.
4.3.1
מי שיצא ברשות – such as for the testimony of the New Moon or to save someone from idolaters or from the river.
4.3.2
כבר נעשה מעשה – and you do not need to go.
4.3.3
יש לו אלפים אמה לכל רוח – from the place where it had been told to him.
4.3.4
כאילו לא יצא – this is how it should be said: If he had those two thousand cubits that were given to him in all directions from the place that he was told to him, they enter into the two-thousand [cubits] of the [Sabbath] limits of his house, it is considered as if he had not left from his [Sabbath] limits and he walks until his house and he is like at the beginning.
4.3.5
שכל היוצאין להציל חוזרין למקומן – this is how it should be said – for we have found another leniency for all who go out to save [someone] from idolaters or from debris because they went out with permission, they are allowed to return with their weapons to the places and they would not need to place down their weapons – this is also how they were lenient for one who went out with permission to be as if he had not gone out.
4.4.1
מי שישב בדרך – [he had sat on the road] to rest and did not know that he was at the [Sabbath] limit of the city and it became dark for him there and when he stood up he saw that he was near to the city and to its [Sabbath] limit.
4.4.2
לא יכנס – [he should not enter] into the city to be like the people of the city, but rather from the place where it had become dark for him, he should measure two thousand cubits and on the place where they were able, he should go and no further.
4.4.3
ר"י אומר יכנס – [he should enter] and walk through the city and outside of it two thousand cubits like the people of the city, and the Halakha is according to Rabbi Yehudah.
4.4.4
בלא מתכוין – for he did not know that it had become dark for him when he was in the [Sabbath] limit of the city and he did not intend to make his Shabbat in the city but rather in his place.
4.5.1
יש לו אלפים אמה לכל רוח – for Rabbi Yohanan ben Nuri holds that ownerless things which lack the knowledge of its owners acquire their appointed place of Sabbath movements in their place and they have two thousand cubits in every direction and a person who sleeps who has no knowledge at the time when he acquires his appointed place of Sabbath movements, his law is like ownerless things and he has two thousand cubits in all directions, but the Rabbis hold that ownerless objects do not acquire their appointed place of Sabbath movements in their place but he who acquires title to them brings them to the place where he is able to go. Similarly, a person sleeping does not acquire his appointed place of Sabbath movement and he has nothing other than four cubits [of movement] alone. But the Halakha is according to Rabbi Yohanan ben Nuri for the person who is sleeping acquires his appointed place of Sabbath movements in his place and he has two thousand cubits in all directions but regarding ownerless property, the Halakha is according to the Sages for they are like the feet of all people and they do not acquire their appointed place of Sabbath movements in their place but the person who acquires them walks them to a place where he is able to go.
4.5.2
וחכמים אומרים אין לו אלא ד' אמות – since at the time that he sanctified the [Sabbath] day, he did not acquire his appointed place of Sabbath movements and he only has four cubits that the Torah provided him, as it is written (Exodus 16:29): “Let everyone remain where he is,” and the height of each average individual is three cubits and one [additional] cubit to stretch his hands and his feet.
4.5.3
ר' אליעזר אומר והוא באמצען – The Sages hold that we give him four cubits in each direction but Rabbi Eliezer states we give him four cubits which is two cubits to each side of him.
4.5.4
לאיזה רוח שירצה – he takes four cubits and after ascertaining one side, he cannot go back and ascertain another side.
4.6.1
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.
4.6.2
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.
4.6.3
לג' חצרות – and they are all adjacent to each other.
4.6.4
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.
4.6.5
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].
4.7.1
והיה מכיר אילן או גדר – that he is able to arrive there prior to it getting dark, but that he is tired and wants to rest in his place.
4.7.2
לא אמר כלום – since he did not specify which four cubits he chose for himself from under the tree it is not a Sabbath resting place, and he has nothing other than the four cubits where he is, for he did not acquire a Sabbath resting place in his location since he uprooted his mind from making a Sabbath resting place here and also under the tree, he did not acquire a Sabbath resting place but these words apply when there are eight cubits or more underneath the tree for it would be possible to state that he chose this side or that he chose that side and there wouldn’t be a conclusion, but seven cubits, by force, part of his home would be recognized with the middle cubit, for it is impossible that he did not specify/verify, for if it was the middle of the tree, he specified four cubits, they are part of that, or if it were from one side or the other side, it is part of them, therefore, he acquired there [a Sabbath resting place].
4.7.3
אמר שביתתי בעיקרו – for since he concluded his place of that Sabbath resting place, he acquires for himself two thousand [cubits] to the side of his feet and two thousand [cubits] to the side of his house.
4.8.1
ואם אינו מכיר – a tree or a fence.
4.8.2
או אינו בקי בהלכה – but he doesn’t know that it will benefit him when he says, that my Sabbath resting place is in a certain place, but he said “my Sabbath resting place is in its place,” he has acquired his place.
4.8.3
עגולות – that regarding the Cities of Refuge, when we appoint them, we derive two thousand cubits of the Sabbath limit, as it is written (Numbers 35:5): “[You shall measure off two thousand cubits outside the town on the east side, two thousand on the south side, two thousand on the west side, and two thousand on the north side, with the town in the center.] That shall be the pasture for their towns.” To this one you give corners (see Talmud Eruvin 51a) which are corner-pieces, but you don’t give corner-pieces to those who set up Sabbath resting places, but the Rabbis who required square expound upon this to include like this (i.e., square) it will be for all Sabbath resting places, and the Halakha is according to the Sages.
4.8.4
כטבלא מרובעת – Maimonides wrote that because it is impossible to make an exactly defined quadrangular, the Mishnah purposely taught "כטבלא מרובעת"/a square board, that is to say, as people are accustomed to make something square, even though it is not an exactly defined quadrangular.
4.8.5
נשכר את הזויות – four corners in its diameter of the quadrangular which is greater than the circle that is within it.
4.9.1
זה שאמרו – such as the case of one who is on the road and he doesn’t have bread with him, and now he is poor, the Sages permitted him to make an Eruv with his feet for Rabbi Meir holds that the essence of the Eruv is with bread and it is a leniency for they were lenient regarding the poor or someone who is coming on the road and he doesn’t have any bread to make an Eruv with his feet. But Rabbi Yehuda holds that the essence of the Eruv is with the foot and it is a leniency, for they made a leniency for the rich who is not able to walk on his feet that he may send his Eruv through an agent and the Halakha is according to Rabbi Yehuda. But both Rabbi Meir and Rabbi Yehuda are similar in that if a person says that his Sabbath resting place is in a certain place, he does not acquire a Sabbath resting place in the place that he said, other than if he is poor or comes on the road and doesn’t have any bread with him, but if he is rich, he must send bread in the place of his Sabbath rest, and he who says: “My Sabbath resting place is in this particular place” does not acquire there a Sabbath resting place other than if there is time left during the day where he can run and arrive there prior to the onset of darkness, and if he lacks that much time left during the day, at the hour that he states: “My Sabbath resting place is in a certain place,” he did not acquire a Sabbath resting place there.
4.10.1
מי שיצא –[a person who left] from his city that the people of city sent him to bring to them an Eruv [with a piece of bread] in order that they would be able to walk on the morrow to a city that is making an Eruv for it that is near to them two Sabbath limits and one can walk from one to the other through [the use of] an Eruv.
4.10.2
והחזירו חברו – for he said to him, it is a period of heat, or a period of cold.
4.10.3
הוא מותר לילך – on the next day to the same other city for since he took possession of the path in order to purchase a Sabbath resting place at the end of two-thousand cubits away from the city, he is like a poor person who states that “my Sabbath resting place is in a certain place,” and he has acquired there his resting place.
4.10.4
וכל בני עירו אסורין – for they did not take possession of the path and they have nothing other than two-thousand cubits in every direction from their city.
4.10.5
רמ"א וכו'- Rabbi Meir doubts whether he is poor since he left from his house and took possession of the path or perhaps because he was able to make an Eruv with bread or he didn’t make an Eruv, he is not a poor man; therefore he is an ass driver [or] a camel driver, who does not have two-thousand cubits from his city in every direction lest his Sabbath resting place is in the place where he was walking to bring there the Eruv at the end of the two-thousand [cubits] from his city and at the end of the two-thousand [cubits] from his city, he also did not acquire two-thousand [cubits] towards the side of another city – lest he did not acquire a Sabbath resting place other than in his own home, but the Halakha is according to Rabbi Yehuda.
4.11.1
אפילו אמה אחת לא יכנס – and he doesn’t have anything other than four cubits from here and four cubits from there, and even though his four cubits is enclosed within the [Sabbath] limits of the city, we do not say that since he arrived, he arrived, for he holds that the enclosure of Sabbath limits isn’t anything.
4.11.2
שתים יכנס – Rabbi Eliezer, according to his reasoning who said, that he is in their middle, for at the end of the two-thousand [cubits], he has four cubits – two from this side within the [Sabbath] limit and two from that side at the end of the [Sabbath] limit; therefore, if he would stand in the second cubit, he could enter for the enclosure/absorption of [Sabbath] limits matters, but the Halakha is not according to Rabbi Eliezer.
4.11.3
מי שהחשיך – that he was coming from the path and it became dark for him outside the [Sabbath] limits.
4.11.4
לא יכנס – because he did not acquire a Sabbath resting place in his place because he did not reveal his intention that he wanted to acquire a Sabbath resting place in his place. But in the city, he did not acquire a Sabbath resting place because between him and the city there is more than two-thousand cubits, therefore, he has nothing other than four cubits according to the law of “he who went outside the Sabbath limits.”
4.11.5
עד ט"ו אמה – not exactly, for the same law applies a little bit less or a little bit more. But there are those who interpret fifteen [cubits] exactly, and I don’t know how to reconcile this well.
4.11.6
המשוחות – those who measure the [Sabbath] limits (i.e., the surveyors) for the cities and make a sign at the end of the [Sabbath] limit, they do not measure to make the sign of two-thousand exactly but mark within the limits in order to allow for mistakes (see Talmud Eruvin 52b) who do not recognize the sign and sometimes they go out further than it, and they are not paying attention to it; because of this, it is was customary always to contract within the two-thousand, so that it would be that these fifteen cubits are within the [Sabbath] limits and since this individual was the victim of an accident, we permit him to enter and we are not stringent with him, for just as we are stringent with someone who left outside of the [Sabbath] limits and there, he had to be careful to pay attention that he should not leave, but the Halakha is not according to Rabbi Shimon.
5.1.1
כיצד מעברין (how do they extend the city limits -for defining the Sabbath limit) – the language of a pregnant woman whose belly protrudes. And this is what he said, how does she have the extension of the city limits? If one house enters, and another house leaves, etc. And when he comes to put up a marker as a sign of the boundary of the city and he comes to measure two-thousand [cubits] outside it. But if hits wall was not part of it but rather the near-by houses and they were connected, and there is a house that enters into the city more than its neighbor, and its entrance appears defective, and there is house that protrudes and goes out side more than its neighbor.
5.1.2
או פגום נכנס פגום יוצא – there are towers protrude in the wall, sometimes they protrude inwards and sometimes outwards.
5.1.3
או שהיו שם – at one of the corners of the city.
5.1.4
גדודיות גבוהות (ruins/debris – ten handbreadths high) – broken parts of the wall of the destroyed homes, and there are within seventy cubits and remnants of the city.
5.1.5
או נפשות (structure next to or over a tomb) – a building that they make on the grave, and it has within them a dwelling house.
5.1.6
מוציאין את המדה כנגדן – if these protrusions are near the northeastern corner, we see as if there is another protrusion corresponding to it on the southwestern corner, and a chord is stretched from one to the other and measures from the chord and outward, in order that the [Sabbath] limit is equivalent to the two corners, and it won’t be long here and short there.
5.1.7
ועושין אותן – the [Sabbath] limits square, so that there should be two-thousand [cubits] to the sides like there is in the middle. But not round, so that there will be two-thousand [cubits] in the middle, and on the sides, they are reduced in the manner of something round.
5.2.1
נותנים קרפף לעיר (for measuring the Sabbath limits, we allow an area of seventy-square cubits outside the town added to the town – for the purpose of the Sabbath limits) – all who come to measure the [Sabbath] limits leaves to the city/town the air-space of seventy cubits and left-overs, which are seventy cubits and two-thirds of a cubit, and from there, he begins to measure two-thousand cubits, as it states (Numbers 35:4): “[The town pasture that you are to assign to the Levites] shall extend a thousand cubits outside the town wall all around,” the Torah stated that one should give outside [the wall] and afterwards measure, meaning to say, give it an area of seventy-square cubits and remnants outside the town added to the town and afterwards measure from there and beyond/further.
5.2.2
לא אמרו קרפף אלא בין שתי עיירות – two towns that are adjacent/near each other, they given seventy cubits and left-overs to each one in order to attach/combine them through these enclosures to become like one city, and a person who comes to walk from one of them [through] its neighbor measures for himself two-thousand cubits from outside its neighbor, because since both of them are like one town/city through these enclosures that connect between them. And the Halakha is according to the Sages, for we don’t place an enclosure for one town/city, but rather only between two towns/cities.
5.3.1
וכן שלשה כפרים משולשים – on actually a triangle, but the third stands from afar corresponding to between the outer ones (i.e., towns) , and everything, for whereas, the middle [town] enters between them and there isn’t anything between this one and that one other than one-hundred and forty one and one-third cubits , which are seventy cubits and two-thirds [of a cubit] to this one, and seventy and two-thirds [of a cubit] to that one, and similarly, to the side of the other outer city/town. There is nothing between the middle one (i.e., town/city) and it other than one-hundred and forty-one cubits and one-third [of a cubit], all three of them (i.e., the towns/cities) are thought of as one [city/town]. But the person who leaves from one of them to to go through its neighbor counts from the wall of its outer neighbor. And how much should there be between the middle [city/town] to the outer [city/town]? Two-thousand cubits, for since the middle [town/city] is capable of going to the outer one and outer one to the middle one without an Eruv, we state that we see it as if the middle one is placed between them. But if it is further than two-thousand [cubits], we don’t say that we see it.
5.4.1
אין מודדין – two-thousand cubits of the Sabbath limit other than with a flax rope that is fifty cubits long.
5.4.2
לא פחות – that if the rope is short, it is greatly stretched and lengthens [one must say, the measurement].
5.4.3
ולא יותר – when it is too long, it becomes heavy, he doubles it at its middle and shortens it.
5.4.4
אלא כנגד לבו (at level with his heart) – The Sages established for him a place to put the head of the rope, every person level with his heart, for if this person would place it corresponding to his neck and the other corresponding to his feet, the rope would shorten and the [Sabbath] limits would grow shorter.
5.4.6
מבליעו (takes account only of the horizontal span/includes it) – if it is not fifty cubit wide from border to border from above, even though there is in its sloping going more than one-thousand, we don’t say that he should raise the measurement of his slope to the measurement of the [Sabbath] limit, but rather, this should stand on the border from here, and that should stand on its border from there and absorb (i.e., include) it from the slope with one rope.
5.4.7
וחוזר למדתו – for since it teaches, “continues his measuring” – implying that if its width that corresponded to the town/city was more than fifty [cubits] and he was not able to absorb it/include it there with the rope, and with one of its heads that does not correspond to the town/city, he can absorb it/include it there, and measure and go there from the border and beyond until it corresponds to the place where the the width of the valley ends sin it corresponding to he city/town, and he returns to his measurement corresponding to the town/city and completes the measurement of its [Sabbath] limits.
5.4.8
הגיע להר מבליעו – and this is so that the mountain/hill will not be standing upright a great deal, but rather slanting, for in the walking of five cubits from it, he will not raise it (i.e., the rope) other than ten handbreadths, if it is standing straight up until with at least of the distance of five cubits it is standing upright ten handbreadths, he doesn’t include it/absorb it, but rather, estimates it alone and goes on.
5.4.9
והוא שלא יצא חוץ לתחום – when he measurer goes to include the hill/mountain or the valley, he should not leave outside of the [Sabbath] limit to a a place where the tops of the valley are short – that he is able to absorb them there in order that he can return afterwards to his measurement corresponding to the town/city, as a decree, because a person who sees it measures it and goes there would say that the measurement of the [Sabbath] limit of the sides of the city/town come up to here.
5.4.10
בזו אמר רבי דוסתאי – with this, to exclude the city of refuge and the heifer whose neck is broken that is nearest to the space/cavity that they don’t estimate the level distance between two places separated by mountains (see Talmud Eruvin 58a-b – because they are from the Written Torah).
5.4.11
מקדרין – they perforate, they see as if they perforate them and measure the path of the perforation, to exclude the measurement of its sloping, as we stated in the Gemara (Tractate Eruvin 58b) that they measure it with a rope of four cubits and the bottom they place the rope corresponding to his heart and at the top corresponding to his feet, and similarly they measure it all four cubits by four cubits and they deduct the slope of all four cubits by half the height of a person. And the Halakha is according to Rabbi Dostai.
5.5.1
אין מודדין אלא מן המומחה – a person who is a specialist in measuring, and the Gaon explained that the word מומחה is the language from (Numbers 34:11): “and abut on the eastern [slopes] of the Sea of Chinnereth/Kinneret,” meaning to say that they intent to measure the bottom ab initio from the place that is level and straight, in order that they would not need to perforate.
5.5.2
ריבה למקום אחד ומיעט למקום אחר – that they found signs of this [Sabbath] limit long and protruding corresponding to the signs of the [Sabbath] limit in the corner that is opposite it.
5.5.3
שומעין למקום שריבה – and we remove the shorter measurement, that is corresponding it, because it did not initially stretch the rope all the way. And it is taught in the Tosefta [Eruvin 4:`6 – in the Lieberman edition – but it is in chapter 6 according to the Erfurt manuscript] that he must stretch it with all of his strength [and measure].

Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020. Via Sefaria (sefaria.org), Sefaria-Export. Version source: http://sefaria.org/ Licence: CC-BY. Source.