(Mishnah): How do we make Shituf in a Mavoy [on behalf of everyone]? One takes a barrel (e.g. of wine) and says "this is for all Bnei ha'Mavoy.'' He may be Mezakeh (acquire) on behalf of them through his mature son or daughter, his Yisrael male or female slave, or his wife;

He cannot be Mezakeh through his Katan (minor) son or daughter, or his Kena'ani male or female slave, because their Yad (power of acquisition) is like his Yad (they can acquire only for him).

(Beraisa): He cannot be Mezakeh for them in a barrel in the cellar.

(R. Hoshayah): This is lest he forget and drink it (PNEI MEIR, HA'GAON RAV C. KANIEVSKY, SHLITA).

Question: What is the case [of through his Yisrael female slave]?

If she is an adult, she already merited (freedom) through Simanim! If she is a minor, does a minor acquire?!

Answer #1 (R. Yudan bar Shalom, to R. Yosi): This is like the opinion that a minor can declare Terumah.

Objection (R. Yosi): Even according to the opinion that a minor can take Terumah, can a minor acquire?! (We explained this like R. SHIMSHON, Ma'aser Sheni 4:4.)

Answer: According to Rabanan there (in Bavel, i.e. Rav Huna), this is fine. There, it was said in the name of Rav Nachman bar Yakov, that any [minor] that they give to him a nut, and he discards it; a pebble, and he takes it, what one finds in his hand is like one what one finds in a wasteheap (it is Hefker, for he did not acquire it at all).

If they give to him a nut, and he takes it; a pebble, and he discards it, stealing from him is called theft [mid'Rabanan] due to Darchei Shalom;

If they give to him a nut, and he hides it away and can return it later, Gezeilo (stealing from him) is absolute theft. He can acquire for himself, but not for others;

(Rav Huna): Just like he can acquire for himself, he can acquire for others.

All agree that his gift is not a gift, for it says "Ki Yiten Ish'' - the gift of an Ish (adult) is a gift. The gift of a minor is not a gift.

According to Chachamim [who argue with R. Yosi], R. Yudah bar Pazi citing R. Yochanan and R. Yakov citing R. Yochanan said that [the Isur of] Gezeilo is not clear until he brings two hairs (adulthood).

(R. Avahu citing R. Yochanan): (R. Yosi says that Gezeilo of what a minor found is absolute theft.) This is to take it [from the thief] in Beis Din, but for Korban (Asham Gezelos) and Shevu'ah, all agree that [they do not apply] until he brings two hairs.

Question: [Our Mishnah is fine according to Rav Huna, but] according to Chachamim here (R. Yochanan, it is difficult. Even the opinion that a minor can take Terumah agrees that a minor cannot acquire! - R. SHIMSHON.)

Question (R. Yosi): If so, ("Ki Yiten Ish'' excludes the gift of a minor, it is difficult even for Rav Huna! A minor) should not acquire even for himself, for it says "El Re'ehu'' - [it is not a gift] until [the recipient] is like [the giver, i.e. an adult]!

Answer (R. Yosi bei R. Bun citing R. Shmuel bar Rav Yitzchak): [Our Mishnah] discusses Pa'utos (mature minors). A Mishnah teaches that Pa'utos, their purchase and sale of Metaltelim (movable objects) are valid.

Question (Seifa of our Mishnah): He cannot be Mezakeh through his Katan son or daughter, or his Kena'ani male or female slave, because their Yad is like his Yad. (The Reisha allows Zikuy through a minor Amah Ivriyah!)

Answer (Rabanan of Kisarin): [The Reisha] discusses a minor with understanding (to hide a nut and return it later). The Seifa discusses a minor without understanding.

Question (Mishnah): One who borrows a cow, and [the lender] sent it with his [own] son, slave or Shali'ach, and it died [on the way, the borrower] is exempt. (If the borrower told him to send it with one of them, and he did, and it died, the borrower is liable.)

Inference: Does this not teach that a slave can be Mezakeh from his master for someone else?! (He acquired for the borrower, therefore the borrower is liable for Ones on the way.)

Answer #1 (R. Lazar): It discusses an Eved Ivri.

Answer #2 (R. Yochanan): You can even say that it discusses an Eved Kena'ani. It is as if [the borrower] said "open in front of [the cow], and it will come to by itself.'' (Since he said to send it through the slave, he took responsibility for it.)

Support (Beraisa): If [the borrower] led [the animal], pulled it or called to it and it came, he became liable to pay like a borrower [even before it gets to his Reshus. We explained this like PNEI MEIR.]

(R. Ze'ira): We learn from [our Mishnah]. He cannot be Mezakeh through his Katan son or daughter, or his Kena'ani male or female slave, because their Yad is like his Yad;

Does this not teach that an Eved [Kena'ani] cannot acquire from his master for someone else?

Rejection: [We can say that our Mishnah is] like R. Meir, who says that an Eved's Yad is like his master's Yad.

Question: [Our Mishnah] teaches that one may be Mezakeh through his wife. Can you say that it is like R. Meir? He holds that a wife's Yad is like her husband's Yad!

Answer (R. Chananyah citing R. Pinchas): It is like the following Beraisa;

(Beraisa): A man's wife cannot redeem Ma'aser Sheni for him [without adding a Chomesh, for it is as if he himself redeems it - PNEI MOSHE];

R. Shimon ben Elazar citing R. Meir says, his wife can redeem Ma'aser Sheni for him [without a Chomesh].

According to this Beraisa, R. Meir considers an Eved's Yad like his master's Yad, but a wife's Yad is not like her husband's Yad.

(Mishnah): If the food for the Eruv was Nisma'et (diminished below the Shi'ur), one must be Mezakeh more [before the next Shabbos]. He need not inform;

If were added [new residents to the Chatzer], one must add and be Mezakeh [more food], and he must inform.

(Gemara) Question: What does he inform?

Answer: [He must say "Hareizeh l'Chol Bnei ha'Mavuy'', i.e.] this is for [permitting] all people of the Mavuy. (In the Reisha he need not say so, for he already said so the first time he was Me'arev. We explained this like R. MEIR SIMCHAH.)

Inference: [We are thinking that in the Reisha, one ate and replaces what he ate, and he need not tell them.] Does this not teach that he does not acquire for them in the food of the Shituf itself? (TOLDOS YITZCHAK - rather, Eruv is due to residence, and not due to Kinyan.)

Rejection (R. Chaninah): The case is, mice dragged it (no person ate it).

(Mishnah): When there are many people in the Mavoy, the Shi'ur is two meals (altogether). When there are few people in the Mavoy, the Shi'ur [for bread] is k'Grogeres (the size of a dried fig) for each person.

(Gemara - Rav): "Many'' is 17 [or more]. "Few'' is 16 [or less].

(R. Yochanan): Any amount that if they would divide [bread for two meals and there is a Grogeres for everyone, this is few. If not, they are many.

Assumption: They do not argue. Rav said according to R. Meir (he holds that two meals are 16 Grogeros), and R. Yochanan said according to R. Yochanan ben Brokah [who holds that two meals are eight k'Beitzim. We explained this like HA'GAON RAV C. KANIEVSKY, SHLITA.]

(Mishnah - R. Yosi): This applies when one is Me'arev initially. Any remnant of an Eruv is valid;

Chachamim said to be Me'arev in Chatzeros [when there is Shituf Mavo'os] only lest children [who do not see what happens in the Mavoy] forget [the Mitzvah of Eruv].

(Gemara) Question: How much must remain from an Eruv [for R. Yosi to be Machshir]?

Answer: It is like R. Yosi said in the name of R. Hoshayah - hyssop with which one once sprinkled [on a Metzora] b'Kashrus, from now and onwards [any amount is Kosher, for] it is a remnant. The same applies here (if the Eruv was Kosher for one Shabbos, any remnant is Kosher).

(R. Yehoshua ben Levi): Why are we Me'arev in Chatzeros [when there is Shituf in the Mavuy]? It is due to Darchei Shalom;

A case occurred in which a woman hated another woman. She sent her Eruv through her son, and [the other one] took him, hugged him and kissed him. He came and told his mother;

She said "so she loves me, and I did not know!'' Amidst this, they made Shalom. This exemplifies "Deracheha Darchei No'am v'Chol Nesivoseha Shalom.''