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עירובין ו׳:ח׳ - ו׳:ט׳

The Mishnah Yomi for Wednesday, October 28, 2020 is עירובין ו׳:ח׳ - ו׳:ט׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Eruvin Perek 6 Mishnah 8

עירובין פרק ו׳ משנה ח׳

8
If five courtyards open into one another and also open into an alleyway, the following distinctions apply: If the residents of the courtyard established an eiruv in the courtyards and did not merge the courtyards that open into the alleyway, they are permitted to carry in the courtyards and they are prohibited to carry in the alleyway. The eiruv they established cannot also serve as a merging of the courtyards that open into the alleyway. And if they merged the courtyards of the alleyway, they are permitted to carry both here, in the alleyway, and there, in the courtyards. If they established an eiruv in the courtyards and also merged the courtyards of the alleyway, and one of the residents of the courtyard forgot and did not contribute to the eiruv in his courtyard, but did participate in the merging of the courtyards in the alleyway, they are permitted both here and there, as the merging of courtyards in the alleyway serves as an effective eiruv for the courtyards as well. However, if one of the residents of the alleyway forgot and did not participate in the merging of courtyards that open into the alleyway, they are permitted to carry in the courtyards and prohibited from carrying in the alleyway, as the principle is: An alleyway is to its courtyards as a courtyard is to its houses.
חָמֵשׁ חֲצֵרוֹת פְּתוּחוֹת זוֹ לָזוֹ וּפְתוּחוֹת לְמָבוֹי, עֵרְבוּ בַחֲצֵרוֹת וְלֹא נִשְׁתַּתְּפוּ בַמָּבוֹי, מֻתָּרִין בַּחֲצֵרוֹת וַאֲסוּרִין בַּמָּבוֹי. וְאִם נִשְׁתַּתְּפוּ בַמָּבוֹי, מֻתָּרִין כָּאן וָכָאן. עֵרְבוּ בַחֲצֵרוֹת וְנִשְׁתַּתְּפוּ בַמָּבוֹי, וְשָׁכַח אֶחָד מִבְּנֵי חָצֵר וְלֹא עֵרֵב, מֻתָּרִין כָּאן וָכָאן. מִבְּנֵי מָבוֹי וְלֹא נִשְׁתַּתֵּף, מֻתָּרִין בַּחֲצֵרוֹת וַאֲסוּרִין בַּמָּבוֹי, שֶׁהַמָּבוֹי לַחֲצֵרוֹת כֶּחָצֵר לַבָּתִּים:
ח׳
ברטנורא

פתוחות זו לזו ופתוחות למבוי – In the Gemara (Talmud Eruvin 73b-74a), it is proven that it is not taught in our Mishnah that [the five courtyards] are open one to another, because we hold that an alley is not permitted with a stake or a crossbeam until all the homes and the courtyards are open into it, meaning to say, two houses open to all of the courtyard and two courtyards open into the alley, and these, since all of them are open to each other and combined together through their openings, they are considered as one and it (i.e., the Mishnah) doesn’t teach other than five courtyards opened to an alley.

ערבו החצרות – each one for itself.

מותרים בחצרות – all the members of the courtyard are permitted to themselves but are prohibited in the valley for they don’t rely on the Eruv in a joint area.

ואם נשתתפו – [if they partnered] also in the alley after they made an Eruv in the courtyards, they are permitted both here and there.

ושכח אחד מבני חצר ולא עירב – in his courtyard to permit his courtyard, but in the joint partnership, he had a part.

מותרין כאן וכאן – What is the reason that they don’t rely upon the partnership in the place of the Eruv? In order that they don’t forget the designation of Eruv from their childhoods and here, where most of the members of the courtyard made an Eruv, but that one of them forgot and did not make an Eruv (by placing some bread in the common ground) the designation of Eruv is not forgotten.

שהמבוי לחצרות כחצר לבתים – just as it is forbidden to remove [things] from the homes to courtyard without an Eruv, so too it is prohibited to remove [things] from the courtyard to the alley without partnership. But one should not say that they are not similar, for the house and the courtyard are the private domain and the other is the public domain, butt the courtyard and the alley are both domains of the many.

פתוחות זו לזו ופתוחות למבוי. בגמרא מוכח דלא תנינן במתניתין פתוחות זו לזו, משום דקיי״ל שאין מבוי ניתר בלחי או קורה עד שיהיו בתים וחצרות פתוחים לתוכו כלומר שני בתים פתוחים לכל חצר ושתי חצרות פתוחות למבוי והנך כיון דכולן פתוחות זו לזו ומעורבות יחד דרך פתחיהן חדא חשיב להו, ולא תנינן אלא חמש חצרות פתוחות למבוי:

עירבו החצרות. כל אחת לעצמה:

מותרים בחצרות. מותרין כל בני חצר לעצמן:

ואסורין במבוי. דאין סומכין על עירוב במקום שתוף:

ואם נשתתפו. נמי במבוי לאחר שעירבו בחצרות, מותרין כאן וכאן:

ושכח אחד מבני חצר ולא עירב. בחצרו להתיר חצרו, אבל בשתוף היה לו חלק:

מותרין כאן וכאן. דטעמא מאי אין סומכין על שתוף במקום עירוב כדי שלא תשתכח תורת עירוב מן התינוקות, והכא דרוב בני חצר עירבו אלא ששכח אחד מהם ולא עירב לא תשתכח תורת עירוב:

שהמבוי לחצרות כחצר לבתים. כשם שאסור להוציא מבתים לחצר בלא עירוב כך אסור להוציא מן החצר למבוי בלא שתוף. ולא תימא לא דמו, דבית וחצר זו רה״י וזו רה״ר, אבל חצר ומבוי שניהן רשויות של רבים הן:

משנה ב

Mishnayos Eruvin Perek 6 Mishnah 9

עירובין פרק ו׳ משנה ט׳

9
With regard to two courtyards, one of which was within the other, and the outer one opened into the public domain, the following distinctions apply: If the inner courtyard established an eiruv for itself and the outer one did not establish an eiruv, carrying in the inner one is permitted and carrying in the outer one is prohibited. If the outer courtyard established an eiruv and the inner one did not, carrying in both is prohibited, as the residents of the inner courtyard pass through the outer one, and are considered to a certain extent as residents of the courtyard who did not participate in the eiruv. If this courtyard established an eiruv for itself, and that courtyard also established an eiruv for itself, but they did not establish a joint eiruv with one another, this one is permitted by itself, and that one is permitted by itself, but they may not carry from one to the other. Rabbi Akiva prohibits carrying in the outer one even in such a case, as the right of entry to the outer courtyard enjoyed by the residents of the inner courtyard renders it prohibited. And the Rabbis disagree and say: The right of entry enjoyed by the residents of the inner courtyard does not render it prohibited. Since the residents of the inner courtyard do not use the outer one other than to pass through it, and they are permitted to carry in their own courtyard, they do not render it prohibited to carry in the outer courtyard.
שְׁתֵּי חֲצֵרוֹת, זוֹ לִפְנִים מִזּוֹ, עֵרְבָה הַפְּנִימִית וְלֹא עֵרְבָה הַחִיצוֹנָה, הַפְּנִימִית מֻתֶּרֶת וְהַחִיצוֹנָה אֲסוּרָה. הַחִיצוֹנָה, וְלֹא הַפְּנִימִית, שְׁתֵּיהֶן אֲסוּרוֹת. עֵרְבָה זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ, זוֹ מֻתֶּרֶת בִּפְנֵי עַצְמָהּ וְזוֹ מֻתֶּרֶת בִּפְנֵי עַצְמָהּ. רַבִּי עֲקִיבָא אוֹסֵר הַחִיצוֹנָה, שֶׁדְּרִיסַת הָרֶגֶל אוֹסַרְתָּהּ. וַחֲכָמִים אוֹמְרִים, אֵין דְּרִיסַת הָרֶגֶל אוֹסַרְתָּהּ:
ט׳
ברטנורא

זו לפנים מזו – the inner [courtyard] is open to the outer [courtyard] and the outer to the public domain and there is crossing/treading of the [members of] the inner courtyard to on the outer [courtyard] to go out to the public domain.

עירבה פנימית – [made an Eruv in the inner courtyard] on its own to carry in its courtyard

שתיהן אסורות – for it would be that the inner [courtyard] on its own, a foot that is prohibited in its place, for behold it didn’t make an Eruv for itself and restricts in the walking by foot on to the external [courtyard].

זו מותרת לעצמה וכו' – for the foot that permits in its place does not restrict.

ר"ע אוסר – for he holds that the even the foot that is permitted restricts when he did not make an Eruv there.

וחכמים אומרים – for they hold that even a foot that is prohibited in its place such as the case where the inner [courtyard] did not make an Eruv for itself, it does not restrict on the outer [courtyard] but the Halakha is according to the first Tanna/teacher.

זו לפנים מזו. פנימית פתוחה לחיצונה וחיצונה לרה״ר ודריסת רגליה של פנימית על חיצונה לצאת לרה״ר:

עירבה פנימית. בעצמה לטלטל בחצרה:

שתיהן אסורות. דהויא פנימית בעצמה רגל האסורה במקומה שהרי לא עירבה לעצמה, ואוסרת בדריסת רגליה על החיצונה:

זו מותרת לעצמה וכו׳ דרגל המותרת במקומה אינה אוסרת:

ר״ע אוסר. דקא סבר אף רגל המותרת אוסרת כשלא עירבה שם:

וחכמים אומרים כו׳ דקסברי אפילו רגל האסורה במקומה כגון כשלא עירבה הפנימית לעצמה אינה אוסרת על החיצונה. והלכה כתנא קמא:

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