Eruvin 2:5 - 2:6

ועוד א"ר יהודה בן בבא – because he said one stringent thing regarding boards when he said that we don’t make them other than for a public well, and now he stated another stringency, for even if surrounding the dwelling, they did not permit more than from two Se’ah’s space (i.e., 70 2/3 cubits square); because of this it (i.e., the Mishnah) teaches "ועוד" /”and furthermore.”

שומירה – a booth/shed for watchmen and even though it surrounds the dwelling it is two Se’ah in size which is permitted, but not more.

סמוכה לעיר – for since it is near to his house, his intention is to use it always and is like it surrounding the house.

ובלבד שתהא שבעים ושירים על שבעים ושירים – but not more, for the First Tanna/teacher also, above (Chapter 2, Mishnah 3), that they (i.e., the Rabbis) said to him: they did not state two Se’ah other than for a garden and an enclosed space (of seventy square cubits) outside of a town or a settlement, but if it was a shed (for cattle)/store-house or an enclosure (for cattle) or a courtyard, etc., it is according to Rabbi Akiva who stated it, for where there is a dwelling place, and even many of them also, and it is not surrounded by two Se’ah for a dwelling. And what is the difference between them? We stated in the Gemara (Talmud Eruvin 23b) that there is a small amount of difference between them, for two Se’ah is larger than seventy cubits and a fraction (i.e. 70 2/3 cubits) square for the first Tanna/teacher permits two complete Se’ah and Rabbi Akiva seventy cubits and a fraction by seventy cubits and a fraction (i.e. 70 2/3 cubits but no further. But how did we know that two Se’ah is more than seventy cuits and a fraction squared, for we said in the Gemara (Talmud Eruvin 23b) and how much are the two Se’ah? Like the courtyard of the Tabernacle/Mishkan and it is written about the courtyard of the Tabernacle (Exodus 27:18): “The length of the enclosure shall be a hundred cubits, and the width fifty throughout.” And we expound: What is "חמשים בחמשים" /”fifty throughout?” The Torah stated: Take fifty whose length is greater than its width and surround the fifty remaining to the measure of Shabbat which would be for them seventy cubits and four handbreadths square. How so? He made from them five strips of ten cubits wide and their length was fifty. Take one to the east and one to the west, its width is seventy and its length is fifty. Place one to the south and one to the north, one has seventy [cubits] by seventy [cubits], but the corners are impaired for each corner by ten by ten because of the addition that had been added. Take from the fifth strip four pieces of ten apiece and place them on the four corners and they will be filled. Take ten [cubits] by ten [cubits] that are remaining which are sixty handbreadths [by sixty handbreadths] and make of them strips of two handbreadths – that makes thirty strips the length of each one is ten cubits which are three-hundred cubits, put seventy in each direction that makes seventy [cubits] and four handbreadths by seventy cubits and four handbreadths, but the corners are impaired by two handbreadths by two handbreadths. And there remained in your hand twenty cubits: take from them eight handbreadths and place them on the corners and they will be filled, and there will remain in your hand eighteen cubits and four handbreadths length with the width of two handbreadths, and that is a small mount, and if you came to divide them and to surround [it], it does not reach the addition for the width two-thirds fingers for you have to make of it a strap of two hundred and eighty-three [cubits] length to encompass the four directions. Such I have found in the explanation of this approach in the commentary of Rashi, and it is correct. But Maimonides requested many calculations and I did not go down to the end of this knowledge and in what Rabbi Akiva said: Even if there isn’t even one of these things we carry in it, the Halakha is according to him, but what he is in dispute with the Sages and they said to him that above and he holds that seventy cubits and a fraction by seventy cubits and a fraction and no more – in this, the Halakha is according to the Sages. For the two Se’ah is like the courtyard of the Tabernacle is permitted for it is a small amount more than seventy cubits and a fraction squared.

אם היתה ארכה יותר כעל רחבה – and even though he reduced its width and added on to its length, there isn’t in all of it other than two-Seah – we don’t carry for it is something squared that the Rabbis permitted where it is not surrounded for living. But the Halakha is according to Rabbi Yosi who disputes with Rabbi Eliezer and does not required squared.

אפילו היא כבית כור – on the dispute of above this refers regarding on a garden and an enclosure (see Mishnah three of this chapter).

אנשי חצר ששכח אחד מהם ולא עירב – and on the morrow, the domain of his court is nullified to his fellows for he has prohibited upon them to be able to remove from their homes to the courtyard, for the courtyard was in the domain of all of them and they his portion forbids upon them. Since the domain of is courtyard is nullified, even the domain of his home is nullified even though he did not specify this and he became a guest with them. Therefore, even his home is permitted to them, but forbidden to him to bring in and take out from his home to the courtyard, even though he is permitted to bring in and take out from their homes to the courtyard like all other people who enter the house of their fellow, that it is permitted to him to take out from the house of his fellow into the courtyard, for it is it is domain of one. Nevertheless, from his own house it is prohibited for him to take out, and we don’t say since he nullified for them the domain of his house, for his house is like their homes, that at the time that he takes something out from his house into the courtyard, he can go back and take hold of his domain, but he prohibits it upon them, as it is taught in the Mishnah (see Tractate Eruvin, Chapter 6, Mishnah 3), that a person who lives with idolaters, he who gave his domain and went back and removed something whether inadvertently or on purpose, he prohibits [his home to others].

שיוצאים בעקרבנין בפסח – because of Maror. And palm-ivy/prickly creepers on palm-trees is a green/herb whose leaves are similar to a scorpion, but I heard it is a fibrous substance/bast of a palm tree, that grows around the palm tree.

ובקשתי לי חבר – for these three things – if he heard from his mouth, and I di d not fine it, and the Halakha is not like one of them concerning a garden and an enclosure it is not permitted more than two-Seah/Bet Se’ahtayim. And the people of a courtyard where one of them forgot and did not make an Eruv in his domain, and did not annul his house, even to them, his house is forbidden, but from their homes to the courtyard is permitted. And the palm-ivy/prickly creepers on palm-trees are not Maror, and a person does not fulfill his religious obligation with them on Passover.