Eruvin 3:1 - 3:2

בכל מערבין – the joining of borders/עירובי תחומין (i.e., placing a small amount of food somewhere within the two-thousand cubit limit, establishing that location as one’s residence for Shabbat, and the two thousand cubits are measured from there), whereas the joining of courtyards/עירובי חצרות – is not made other than with bread (i.e., all the inhabitants of a serious of homes sharing a common courtyard place food in one place before Shabbat, they are considered as an extended household and one may carry within the courtyard), and this "בכל"/”with any” that is taught in our Mishnah , is not exact, as we state in the Gemara (Tractate Eruvin 27a): “one may not derive anything from the general statement, not even when an exception is stated (as there may be other exceptions),” for surely here it is taught in our Mishnah: “With any [food] do they prepare the Eruv… except for water and salt,” and there are also a kind of mushroom and truffles that we don’t make Eruvin and merging [of alleyways] with them (i.e., if several courtyards open into a common alleyway, it is prohibited for the inhabitants of the houses in the courtyards to carry within the alleyway unless he inhabitants of each house place food in one place for the duration of Shabbat together with the placement of a side pole placed at the entrance to the alleyway or a cross-beam placed over it to mark the entrance to the alleyway and that it is prohibited to carry outside the alleyway), and these are not food, like water and salt.

ומשתתפים – merging of alleyways.

הכל נלקח בכסף מעשר – as it is written (Deuteronomy 14:26): “and spend the money on anything you want – [cattle, sheep, wine, or other intoxicant or anything you may desire].”

חוץ מן המים ומן המלח – for it is not fruit from fruit.

הנודר מן המזון – not that he said: “that nourishment should be forbidden to me,” for it is not called “nourishment”/מזון – other than from five species that nourishes and satisfies (see Talmud Eruvin 30a), but rather, as for example, that he said, all that feed me – I take a vow of abstinence (as a substitute for the word “sacrifice”/קרבן ), and all words of support/nourishing and we impose an oath by hours, except from water and salt.

מערבין לנזיר ביין – and even though it is not proper for him (as Nazirites are forbidden to partake of wine as part of their vow), it is proper for others.

ולישראל בתרומה – for this (i.e., heave-offering) is appropriate [only] for Kohanim.

סומכוס אומר חולי – fo we require something that is appropriate to him, and regarding wine for a Nazirite, Sumchos does not dispute, because it is possible that the Nazirite will come before a scholar for absolution from his vow and the wine will [then] be permitted to him on that Shabbat, but Terumah/heave-offering, it is impossible that it will be appropriate for an Israelite (as Terumah is only for a Kohen), for even an Israelite who separates the heave-offering upon it, and behold it will be as if it had not been lifted up, for behold, it returns to eatables that are forbidden pending the separation of sacred gifts, and it is forbidden to eat from it until he returns and separates another heave-offering, for we don’t separate heave-offering on Shabbat, even at twilight; therefore, it is not appropriate for him. But the Halakha is not according to Sumchos.

ולכהן בבית הפרס – it is taught anonymously and is not Sumchos who said it.

בית הפרס – it is field in which a grave was ploughed, it is permitted for a Kohen to enter there when he is breathing and walking by, and sees that he doesn’t touch a bone the size of a barley-corn, and because of this, it is permitted to place his Eruv there, for he is able to enter in the place where he placed his Eruv, but he and his Eruv are in another place.

לחוץ – to make a partition between himself and the grave so that it would not cause Levitical uncleanness arising from being under the same shelter with, or forming a shelter over, a corpse, such, for example that he would enter there with a chest, ark, and/or a turret. So we see that is appropriate for him but the dispute of Rabbi Yehuda and the Rabbis we establish in the Gemara (Tractate Eruvin 30b-31a) that even regarding an Israelite, the Rabbis dispute upon that of Rabbi Yehudah, and they state that we don’t place the joining of borders (i.e., by placing a enough food for a small meal somewhere within one’s two thousand cubit limit, one establishes that location as one’s residence for Shabbat) in a cemetery but the Mishnah did not mention the Kohen, other to inform us of the strength of Rabbi Yehuda’s [opinion], for even a Kohen they permitted, and in this, they dispute, for Rabbi Yehuda holds that even though it is prohibited to benefit and to use the cemetery, it is permitted to place the Eruv there, for we don’t make a joining of borders other than for a matter of a commandment, but the commandments were not given to benefit from them but even though the Eruv guards after its acquisition , for at twilight it acquires and already the commandment has been performed and it guards there the entire Shabbat, Rabbi Yehuda holds that a person is not strict regarding his Eruv if he lost it or it was stolen after he acquired it, but the Rabbis hold that a person is strict regarding his Eruv after he acquired it and desires that it not be stolen; therefore, when the Eruv is guarded in the cemetery all of Shabbat after he acquired it at twilight and the commandment was completed, it was found that he is using something that is forbidden for benefit, and that the graves are forbidden for benefit and therefore, a person should not leave his Eruv in the cemetery and the Halakha is according to the Sages.

מערבין בדמאי – with a loaf that was taken from an ignoramus/illiterate (i.e., someone who does not observe the rules of tithing and Levitical uncleanness) and did not separate from it the tithe of the tithe of doubtfully tithed produce.

ובמעשר ראשון כו' אבל לא בטבל וכו' – all of these are explained in Tractate Shabbat, in the Chapter “They Clear Away” פרק מפנין(Chapter 18, Mishnah 1).

השולח את ערובו ביד חרש כו' – to bring it to the end of two thousand cubits and specifically regarding the joining of borders/עירובי תחומין is not an Eruv if he sent it in the hand of a minor, but with עירובי חצרות /the joining of courtyards, it exists for us with a minor seizing the Eruv.

ביד מי שאינו מודה בערוב – such as, for example, a Cuthean or a Sadducee (who does not recognized the validity of the Oral Torah).

ואם אמר לאחר – who is deemed fit to receive it from someone not eligible and the fit one will bring it to the end of two thousand cubits.

הרי זה עירוב – this is an Eruv as long as that he stands and sees at the time when the ineligible wone gives it to the hand of the one who is fit, even though he does not see it, for the fit one takes it for he performs with the presumption of an agent his mission.