One may establish a joining of houses in courtyards [eiruv ḥatzerot] in order to permit carrying on Shabbat in a courtyard shared by two or more houses, and one may establish a joining of Shabbat borders [eiruv teḥumin] in order to extend the distance one is permitted to walk on Shabbat; and similarly, one may merge courtyards in order to permit carrying in an alleyway shared by two or more courtyards. This may be done with all kinds of food except for water and salt, as they are not considered foods and therefore may not be used for these purposes. The mishna continues with two similar principles: All types of food may be bought with second-tithe money, which must be taken to Jerusalem and used to purchase food (Deuteronomy 14:26), except for water and salt. Similarly, one who vows that nourishment is prohibited to him is permitted to eat water and salt, as they are not considered sources of nourishment. It was further stated with regard to the laws of joining courtyards that one may establish an eiruvteḥuminfor a nazirite with wine, even though he is prohibited to drink it, because it is permitted to others. And similarly, one may establish an eiruv teḥuminfor an Israelite with teruma, even though he may not eat it, because it is permitted to a priest. The food used for an eiruv teḥumin must be fit for human consumption, but it is not essential that it be fit for the consumption of the one for whom it is being used. Summakhos, however, says: One may only establish an eiruv teḥumin for an Israelite with unconsecrated food. It was additionally stated that one may establish an eiruv teḥuminfor a priest in a beit haperas, a field containing a grave that was plowed over. There is doubt as to the location of bone fragments in the entire area. A priest is prohibited to come into contact with a corpse, and therefore may not enter a beit haperas. Rabbi Yehuda says: An eiruv teḥumin may be established for a priest even between the graves in a graveyard, an area which the priest may not enter by Torah law, since he can interpose between himself and the graves and go and eat the food that comprises the eiruv without contracting ritual impurity.
One may establish an eiruv with demai, produce purchased from one who may not have separated the required tithes, and similarly, one may establish an eiruvwith the first tithe whose teruma has been taken in order to be given to a priest, and with the second tithe and consecrated articles that have been redeemed; and priests may establish an eiruvwith ḥalla, the portion of dough that must be given to a priest. However, one may not establish an eiruvwith tevel, produce from which the priestly dues [teruma] and other tithes have not been separated, nor with first tithe whose teruma, which must be given to a priest, has not been taken, nor with the second tithe or consecrated articles that have not been redeemed. If one sends his eiruv in the hands of a deaf-mute, an imbecile, or a minor, all of whom are regarded as legally incompetent, or in the hands of one who does not accept the principle of eiruv, it is not a valid eiruv. But if one told another person to receive it from him at a specific location and set it down in that spot, it is a valid eiruv. The critical point in the establishment of an eiruv is that it must be deposited in the proper location by a competent person; but it is immaterial how the eiruv arrives there.
If one placed his eiruvin a tree above ten handbreadths from the ground, his eiruv is not a valid eiruv; if it is below ten handbreadths, his eiruv is a valid eiruv. If he placed the eiruvin a pit, even if it was a hundred cubits deep, his eiruv is a valid eiruv. If one placed his eiruvon top of a reed or on top of a pole [kundas], when the reed or pole is detached from its original place and stuck into the ground, even if it is a hundred cubits high, it is a valid eiruv, as one can remove the reed or pole from the ground and take his eiruv. If one put the eiruvin a cupboard and locked it, and the key was lost, so that he is now unable to open the cupboard and access the eiruv, it is nonetheless a valid eiruv. Rabbi Eliezer says: If he does not know that the key is in its place, it is not a valid eiruv.
If one’s eiruvrolled beyond the Shabbat limit, and he no longer has access to his eiruv since he may not go beyond his limit, or if a pile of stones fell on it, or if it was burnt, or if the eiruv was teruma and it became ritually impure; if any of these occurrences took place while it was still day, prior to the onset of Shabbat, it is not a valid eiruv, since one did not have an eiruv at twilight, which is the time one’s Shabbat residence is established. However, if any of these occurred after dark, when it was already Shabbat, it is a valid eiruv, as it was intact and accessible at the time one’s Shabbat residence is determined. If the matter is in doubt, i.e., if he does not know when one of the aforementioned incidents occurred, Rabbi Meir and Rabbi Yehuda say: This person is in the position of both a donkey driver, who must prod the animal from behind, and a camel driver, who must lead the animal from the front, i.e., he is a person who is pulled in two opposite directions. Due to the uncertainty concerning his Shabbat border, he must act stringently, as though his resting place were both in his town and at the location where he placed the eiruv. He must restrict his Shabbat movement to those areas that are within two thousand cubits of both locations. Rabbi Yosei and Rabbi Shimon disagree and say: An eiruv whose validity is in doubt is nevertheless valid. Rav Yosei said: The Sage Avtolemos testified in the name of five Elders that an eiruv whose validity is in doubt is valid.
A person may make a condition with regard to his eiruv of Shabbat borders. In other words, he need not decide in advance in which direction his eiruv should take effect. For example, he may deposit an eiruv on each of two opposite sides of his town, and say: If gentiles come from the east, my eiruv is in the west, so that I can escape in that direction; and if they come from the west, my eiruv is in the east. If they come from here and from there, i.e., from both directions, I will go wherever I wish, and my eiruv will retroactively take effect in that direction; and if they do not come at all, neither from here nor from there, I will be like the rest of the inhabitants of my town and give up both eiruvin that I deposited, leaving me with two thousand cubits in all directions from the town. Similarly, one may say: If a Sage comes from the east and he is spending Shabbat beyond the boundaries of my town, my eiruv is in the east, so that I may go out to greet him there; and if he comes from the west, my eiruv is in the west. If one Sage comes from here, and another Sage comes from there, I will go wherever I wish; and if no Sage comes, neither from here nor from there, I will be like the rest of the inhabitants of my town. Rabbi Yehuda says: If one of the Sages coming from opposite directions was his teacher, he may go only to his teacher, as it is assumed that was his original intention. And if they were both his teachers, so that there is no reason to suppose that he preferred one over the other, he may go wherever he wishes.
Rabbi Eliezer says: With regard to a Festival adjacent to Shabbat, whether before it, on a Friday, or after it, on a Sunday, a person may establish two eiruvin of Shabbat borders [teḥumin] and say as follows: My eiruv on the first day shall be to the east, and on the second day to the west. Alternatively, one may say: On the first day it shall be to the west and on the second day to the east. Similarly, one may say: My eiruv shall apply on the first day, but on the second day I shall be like the rest of the inhabitants of my town, or: My eiruv shall apply on the second day, but on the first day I shall be like the rest of the inhabitants of my town.And the Rabbis disagree and say that such a split is impossible. Rather, he either establishes an eiruv in one direction for both days, or he establishes no eiruv at all; either he establishes an eiruv for the two days, or he establishes no eiruv at all.What does one do to establish an eiruv that will be valid for both the Festival and Shabbat? He or his agent brings the eiruv to the location that he wishes to establish as his residence on the eve of the first day, and he stays there with it until nightfall, the time when the eiruv establishes that location as his residence for the Festival, and then he takes it with him and goes away,so that it will not become lost before the following evening, in which case he would not have an eiruv for the second day. On the eve of the second day, he takes it back to the same place as the day before, and he stays there with it until nightfall, thereby establishing his residence for Shabbat, and then he may eat the eiruvand go away, if he so desires. Consequently, he benefits in that he is permitted to walk in the direction that he desires, and he benefits in that he is permitted to eat his eiruv. However, if the eiruvwas eaten on the first day, his eiruv is effective for the first day, and his eiruv is not effective for the second day. Rabbi Eliezer said to them: If so, you agree with me that Shabbat and a Festival constitute two distinct sanctities, as if not, the eiruv that went into effect during the twilight period on the eve of the first day should have remained in effect for both days, even if it was eaten during the first day. This being the case, you should also agree with me that one can make two separate eiruvin for the two days in two different directions.
During the time period when the Jewish calendar was established by the court according to the testimony of witnesses who had seen the new moon, Rosh HaShana would be observed for only one day if witnesses arrived on that day, and for two days if witnesses failed to arrive and the month of Elul was declared to be an extended, thirty-day month. Rabbi Yehuda says: With regard to Rosh HaShana, if one feared that the month of Elul might be extended, and he wanted to travel in two different directions on the two days that could be Rosh HaShana, this person may establish two eiruvin and say: My eiruv on the first day shall be to the east and on the second day to the west, or alternatively: On the first day it shall be to the west, and on the second day to the east. Similarly, he may say: My eiruv shall apply on the first day, but on the second day I shall be like the rest of the inhabitants of my town, or alternatively: My eiruv shall apply on the second day, but on the first day I shall be like the rest of the inhabitants of my town. And the Rabbis did not agree with him that the two days of Rosh HaShana can be divided in such a manner.
And Rabbi Yehuda said further, with regard to the two days of Rosh HaShana that one observes because he does not know which is the real day of the Festival: A person may make a condition with regard to a basket of tevel produce on the first day of the Festival and say as follows: If today is the Festival and tomorrow is an ordinary weekday I will separate the teruma and tithes tomorrow, and I have performed nothing today; if today is an ordinary weekday, I hereby separate the appropriate teruma and tithes now. He may then eat the produce on the second day of the Festival, since one of his two acts of tithing was certainly performed on an ordinary weekday. And similarly, an egg that was laid on the first day of the Festival may be eaten on the second day, since one of the days is certainly an ordinary weekday. And the Rabbis did not agree with him even with regard to these two days.
Rabbi Dosa ben Harekinas says: One who passes before the ark in the synagogue and leads the congregation in prayer on the first day of the festival of Rosh HaShana says: Strengthen us, O Lord our God, on this day of the New Moon, whether it is today or tomorrow. And similarly, on the following day he says: Whether Rosh HaShana is today or yesterday. And the Rabbis did not agree with him that one should formulate his prayer in this conditional manner.
בַּכֹּל מְעָרְבִין וּמִשְׁתַּתְּפִים, חוּץ מִן הַמַּיִם וּמִן הַמֶּלַח. וְהַכֹּל נִקָּח בְּכֶסֶף מַעֲשֵׂר, חוּץ מִן הַמַּיִם וּמִן הַמֶּלַח. הַנּוֹדֵר מִן הַמָּזוֹן, מֻתָּר בְּמַיִם וּבְמֶלַח. מְעָרְבִין לְנָזִיר בְּיַיִן וּלְיִשְׂרָאֵל בִּתְרוּמָה. סוּמְכוֹס אוֹמֵר, בְּחֻלִּין. וּלְכֹהֵן בְּבֵית הַפְּרָס. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ בְּבֵית הַקְּבָרוֹת, מִפְּנֵי שֶׁיָּכוֹל לֵילֵךְ לָחוֹץ וְלֶאֱכֹל:
One may establish a joining of houses in courtyards [eiruv ḥatzerot] in order to permit carrying on Shabbat in a courtyard shared by two or more houses, and one may establish a joining of Shabbat borders [eiruv teḥumin] in order to extend the distance one is permitted to walk on Shabbat; and similarly, one may merge courtyards in order to permit carrying in an alleyway shared by two or more courtyards. This may be done with all kinds of food except for water and salt, as they are not considered foods and therefore may not be used for these purposes. The mishna continues with two similar principles: All types of food may be bought with second-tithe money, which must be taken to Jerusalem and used to purchase food (Deuteronomy 14:26), except for water and salt. Similarly, one who vows that nourishment is prohibited to him is permitted to eat water and salt, as they are not considered sources of nourishment. It was further stated with regard to the laws of joining courtyards that one may establish an eiruv teḥumin for a nazirite with wine, even though he is prohibited to drink it, because it is permitted to others. And similarly, one may establish an eiruv teḥumin for an Israelite with teruma, even though he may not eat it, because it is permitted to a priest. The food used for an eiruv teḥumin must be fit for human consumption, but it is not essential that it be fit for the consumption of the one for whom it is being used. Summakhos, however, says: One may only establish an eiruv teḥumin for an Israelite with unconsecrated food. It was additionally stated that one may establish an eiruv teḥumin for a priest in a beit haperas, a field containing a grave that was plowed over. There is doubt as to the location of bone fragments in the entire area. A priest is prohibited to come into contact with a corpse, and therefore may not enter a beit haperas. Rabbi Yehuda says: An eiruv teḥumin may be established for a priest even between the graves in a graveyard, an area which the priest may not enter by Torah law, since he can interpose between himself and the graves and go and eat the food that comprises the eiruv without contracting ritual impurity.
מְעָרְבִין בִּדְמַאי, וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִטְּלָה תְרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ. וְהַכֹּהֲנִים, בְּחַלָּה וּבִתְרוּמָה. אֲבָל לֹא בְטֶבֶל, וְלֹא בְמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וְלֹא בְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. הַשּׁוֹלֵחַ עֵרוּבוֹ בְּיַד חֵרֵשׁ, שׁוֹטֶה וְקָטָן, אוֹ בְיַד מִי שֶׁאֵינוֹ מוֹדֶה בָעֵרוּב, אֵינוֹ עֵרוּב. וְאִם אָמַר לְאַחֵר לְקַבְּלוֹ מִמֶּנּוּ, הֲרֵי זֶה עֵרוּב:
One may establish an eiruv with demai, produce purchased from one who may not have separated the required tithes, and similarly, one may establish an eiruv with the first tithe whose teruma has been taken in order to be given to a priest, and with the second tithe and consecrated articles that have been redeemed; and priests may establish an eiruv with ḥalla, the portion of dough that must be given to a priest. However, one may not establish an eiruv with tevel, produce from which the priestly dues [teruma] and other tithes have not been separated, nor with first tithe whose teruma, which must be given to a priest, has not been taken, nor with the second tithe or consecrated articles that have not been redeemed. If one sends his eiruv in the hands of a deaf-mute, an imbecile, or a minor, all of whom are regarded as legally incompetent, or in the hands of one who does not accept the principle of eiruv, it is not a valid eiruv. But if one told another person to receive it from him at a specific location and set it down in that spot, it is a valid eiruv. The critical point in the establishment of an eiruv is that it must be deposited in the proper location by a competent person; but it is immaterial how the eiruv arrives there.
נְתָנוֹ בְאִילָן, לְמַעְלָה מֵעֲשָׂרָה טְפָחִים, אֵין עֵרוּבוֹ עֵרוּב. לְמַטָּה מֵעֲשָׂרָה טְפָחִים, עֵרוּבוֹ עֵרוּב. נְתָנוֹ בְּבוֹר, אֲפִלּוּ עָמוֹק מֵאָה אַמָּה, עֵרוּבוֹ עֵרוּב. נְתָנוֹ בְרֹאשׁ הַקָּנֶה אוֹ בְרֹאשׁ הַקֻּנְדָּס בִּזְמַן שֶׁהוּא תָלוּשׁ וְנָעוּץ, אֲפִלּוּ גָבוֹהַּ מֵאָה אַמָּה, הֲרֵי זֶה עֵרוּב. נְתָנוֹ בְמִגְדָּל וְאָבַד הַמַּפְתֵּחַ, הֲרֵי זֶה עֵרוּב. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם אֵינוֹ יוֹדֵעַ שֶׁהַמַּפְתֵּחַ בִּמְקוֹמוֹ, אֵינוֹ עֵרוּב:
If one placed his eiruv in a tree above ten handbreadths from the ground, his eiruv is not a valid eiruv; if it is below ten handbreadths, his eiruv is a valid eiruv. If he placed the eiruv in a pit, even if it was a hundred cubits deep, his eiruv is a valid eiruv. If one placed his eiruv on top of a reed or on top of a pole [kundas], when the reed or pole is detached from its original place and stuck into the ground, even if it is a hundred cubits high, it is a valid eiruv, as one can remove the reed or pole from the ground and take his eiruv. If one put the eiruv in a cupboard and locked it, and the key was lost, so that he is now unable to open the cupboard and access the eiruv, it is nonetheless a valid eiruv. Rabbi Eliezer says: If he does not know that the key is in its place, it is not a valid eiruv.
נִתְגַּלְגֵּל חוּץ לַתְּחוּם, וְנָפַל עָלָיו גַּל, אוֹ נִשְׂרַף, אוֹ תְרוּמָה וְנִטְמֵאת, מִבְּעוֹד יוֹם, אֵינוֹ עֵרוּב, מִשֶּׁחֲשֵׁכָה, הֲרֵי זֶה עֵרוּב. אִם סָפֵק, רַבִּי מֵאִיר וְרַבִּי יְהוּדָה אוֹמְרִים, הֲרֵי זֶה חַמָּר גַּמָּל. רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן אוֹמְרִים, סְפֵק עֵרוּב, כָּשֵׁר. אָמַר רַבִּי יוֹסֵי, אַבְטוֹלְמוֹס הֵעִיד מִשּׁוּם חֲמִשָּׁה זְקֵנִים עַל סְפֵק עֵרוּב שֶׁכָּשֵׁר:
If one’s eiruv rolled beyond the Shabbat limit, and he no longer has access to his eiruv since he may not go beyond his limit, or if a pile of stones fell on it, or if it was burnt, or if the eiruv was teruma and it became ritually impure; if any of these occurrences took place while it was still day, prior to the onset of Shabbat, it is not a valid eiruv, since one did not have an eiruv at twilight, which is the time one’s Shabbat residence is established. However, if any of these occurred after dark, when it was already Shabbat, it is a valid eiruv, as it was intact and accessible at the time one’s Shabbat residence is determined. If the matter is in doubt, i.e., if he does not know when one of the aforementioned incidents occurred, Rabbi Meir and Rabbi Yehuda say: This person is in the position of both a donkey driver, who must prod the animal from behind, and a camel driver, who must lead the animal from the front, i.e., he is a person who is pulled in two opposite directions. Due to the uncertainty concerning his Shabbat border, he must act stringently, as though his resting place were both in his town and at the location where he placed the eiruv. He must restrict his Shabbat movement to those areas that are within two thousand cubits of both locations. Rabbi Yosei and Rabbi Shimon disagree and say: An eiruv whose validity is in doubt is nevertheless valid. Rav Yosei said: The Sage Avtolemos testified in the name of five Elders that an eiruv whose validity is in doubt is valid.
מַתְנֶה אָדָם עַל עֵרוּבוֹ וְאוֹמֵר, אִם בָּאוּ גוֹיִים מִן הַמִּזְרָח, עֵרוּבִי לַמַּעֲרָב. מִן הַמַּעֲרָב, עֵרוּבִי לַמִּזְרָח. אִם בָּאוּ מִכָּאן וּמִכָּאן, לִמְקוֹם שֶׁאֶרְצֶה אֵלֵךְ. לֹא בָאוּ לֹא מִכָּאן וְלֹא מִכָּאן, הֲרֵינִי כִבְנֵי עִירִי. אִם בָּא חָכָם מִן הַמִּזְרָח, עֵרוּבִי לַמִּזְרָח. מִן הַמַּעֲרָב, עֵרוּבִי לַמַּעֲרָב. בָּא לְכָאן וּלְכָאן, לִמְקוֹם שֶׁאֶרְצֶה אֵלֵךְ. לֹא לְכָאן וְלֹא לְכָאן, הֲרֵינִי כִבְנֵי עִירִי. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה אֶחָד מֵהֶן רַבּוֹ, הוֹלֵךְ אֵצֶל רַבּוֹ, וְאִם הָיוּ שְׁנֵיהֶם רַבּוֹתָיו, לִמְקוֹם שֶׁיִּרְצֶה יֵלֵךְ:
A person may make a condition with regard to his eiruv of Shabbat borders. In other words, he need not decide in advance in which direction his eiruv should take effect. For example, he may deposit an eiruv on each of two opposite sides of his town, and say: If gentiles come from the east, my eiruv is in the west, so that I can escape in that direction; and if they come from the west, my eiruv is in the east. If they come from here and from there, i.e., from both directions, I will go wherever I wish, and my eiruv will retroactively take effect in that direction; and if they do not come at all, neither from here nor from there, I will be like the rest of the inhabitants of my town and give up both eiruvin that I deposited, leaving me with two thousand cubits in all directions from the town. Similarly, one may say: If a Sage comes from the east and he is spending Shabbat beyond the boundaries of my town, my eiruv is in the east, so that I may go out to greet him there; and if he comes from the west, my eiruv is in the west. If one Sage comes from here, and another Sage comes from there, I will go wherever I wish; and if no Sage comes, neither from here nor from there, I will be like the rest of the inhabitants of my town. Rabbi Yehuda says: If one of the Sages coming from opposite directions was his teacher, he may go only to his teacher, as it is assumed that was his original intention. And if they were both his teachers, so that there is no reason to suppose that he preferred one over the other, he may go wherever he wishes.
רַבִּי אֱלִיעֶזֶר אוֹמֵר, יוֹם טוֹב הַסָּמוּךְ לְשַׁבָּת, בֵּין מִלְּפָנֶיהָ וּבֵין מִלְּאַחֲרֶיהָ, מְעָרֵב אָדָם שְׁנֵי עֵרוּבִין וְאוֹמֵר, עֵרוּבִי הָרִאשׁוֹן לַמִּזְרָח, וְהַשֵּׁנִי לַמַּעֲרָב. הָרִאשׁוֹן לַמַּעֲרָב, וְהַשֵּׁנִי לַמִּזְרָח. עֵרוּבִי הָרִאשׁוֹן, וְהַשֵּׁנִי כִּבְנֵי עִירִי. עֵרוּבִי הַשֵּׁנִי, וְהָרִאשׁוֹן כִּבְנֵי עִירִי. וַחֲכָמִים אוֹמְרִים, מְעָרֵב לְרוּחַ אַחַת, אוֹ אֵינוֹ מְעָרֵב כָּל עִקָּר. אוֹ מְעָרֵב לִשְׁנֵי יָמִים, אוֹ אֵינוֹ מְעָרֵב כָּל עִקָּר. כֵּיצַד יַעֲשֶׂה. מוֹלִיכוֹ בָרִאשׁוֹן, וּמַחְשִׁיךְ עָלָיו וְנוֹטְלוֹ וּבָא לוֹ. בַּשֵּׁנִי מַחְשִׁיךְ עָלָיו וְאוֹכְלוֹ. וְנִמְצָא מִשְׂתַּכֵּר בַּהֲלִיכָתוֹ וּמִשְׂתַּכֵּר בְּעֵרוּבוֹ. נֶאֱכַל בָּרִאשׁוֹן, עֵרוּבוֹ לָרִאשׁוֹן וְאֵינוֹ עֵרוּב לַשֵּׁנִי. אָמַר לָהֶם רַבִּי אֱלִיעֶזֶר, מוֹדִים אַתֶּם לִי שֶׁהֵן שְׁתֵּי קְדֻשּׁוֹת:
Rabbi Eliezer says: With regard to a Festival adjacent to Shabbat, whether before it, on a Friday, or after it, on a Sunday, a person may establish two eiruvin of Shabbat borders [teḥumin] and say as follows: My eiruv on the first day shall be to the east, and on the second day to the west. Alternatively, one may say: On the first day it shall be to the west and on the second day to the east. Similarly, one may say: My eiruv shall apply on the first day, but on the second day I shall be like the rest of the inhabitants of my town, or: My eiruv shall apply on the second day, but on the first day I shall be like the rest of the inhabitants of my town. And the Rabbis disagree and say that such a split is impossible. Rather, he either establishes an eiruv in one direction for both days, or he establishes no eiruv at all; either he establishes an eiruv for the two days, or he establishes no eiruv at all. What does one do to establish an eiruv that will be valid for both the Festival and Shabbat? He or his agent brings the eiruv to the location that he wishes to establish as his residence on the eve of the first day, and he stays there with it until nightfall, the time when the eiruv establishes that location as his residence for the Festival, and then he takes it with him and goes away,so that it will not become lost before the following evening, in which case he would not have an eiruv for the second day. On the eve of the second day, he takes it back to the same place as the day before, and he stays there with it until nightfall, thereby establishing his residence for Shabbat, and then he may eat the eiruv and go away, if he so desires. Consequently, he benefits in that he is permitted to walk in the direction that he desires, and he benefits in that he is permitted to eat his eiruv. However, if the eiruv was eaten on the first day, his eiruv is effective for the first day, and his eiruv is not effective for the second day. Rabbi Eliezer said to them: If so, you agree with me that Shabbat and a Festival constitute two distinct sanctities, as if not, the eiruv that went into effect during the twilight period on the eve of the first day should have remained in effect for both days, even if it was eaten during the first day. This being the case, you should also agree with me that one can make two separate eiruvin for the two days in two different directions.
רַבִּי יְהוּדָה אוֹמֵר, רֹאשׁ הַשָּׁנָה, שֶׁהָיָה יָרֵא שֶׁמָּא תִּתְעַבֵּר, מְעָרֵב אָדָם שְׁנֵי עֵרוּבִין וְאוֹמֵר, עֵרוּבִי בָרִאשׁוֹן לַמִּזְרָח וּבַשֵּׁנִי לַמַּעֲרָב, בָּרִאשׁוֹן לַמַּעֲרָב וּבַשֵּׁנִי לַמִּזְרָח. עֵרוּבִי בָּרִאשׁוֹן, וּבַשֵּׁנִי כִּבְנֵי עִירִי. עֵרוּבִי בַּשֵּׁנִי, וּבָרִאשׁוֹן כִּבְנֵי עִירִי. וְלֹא הוֹדוּ לוֹ חֲכָמִים:
During the time period when the Jewish calendar was established by the court according to the testimony of witnesses who had seen the new moon, Rosh HaShana would be observed for only one day if witnesses arrived on that day, and for two days if witnesses failed to arrive and the month of Elul was declared to be an extended, thirty-day month. Rabbi Yehuda says: With regard to Rosh HaShana, if one feared that the month of Elul might be extended, and he wanted to travel in two different directions on the two days that could be Rosh HaShana, this person may establish two eiruvin and say: My eiruv on the first day shall be to the east and on the second day to the west, or alternatively: On the first day it shall be to the west, and on the second day to the east. Similarly, he may say: My eiruv shall apply on the first day, but on the second day I shall be like the rest of the inhabitants of my town, or alternatively: My eiruv shall apply on the second day, but on the first day I shall be like the rest of the inhabitants of my town. And the Rabbis did not agree with him that the two days of Rosh HaShana can be divided in such a manner.
וְעוֹד אָמַר רַבִּי יְהוּדָה, מַתְנֶה אָדָם עַל הַכַּלְכָּלָה בְּיוֹם טוֹב רִאשׁוֹן וְאוֹכְלָהּ בַּשֵּׁנִי. וְכֵן בֵּיצָה שֶׁנּוֹלְדָה בָרִאשׁוֹן, תֵּאָכֵל בַּשֵּׁנִי. וְלֹא הוֹדוּ לוֹ חֲכָמִים:
And Rabbi Yehuda said further, with regard to the two days of Rosh HaShana that one observes because he does not know which is the real day of the Festival: A person may make a condition with regard to a basket of tevel produce on the first day of the Festival and say as follows: If today is the Festival and tomorrow is an ordinary weekday I will separate the teruma and tithes tomorrow, and I have performed nothing today; if today is an ordinary weekday, I hereby separate the appropriate teruma and tithes now. He may then eat the produce on the second day of the Festival, since one of his two acts of tithing was certainly performed on an ordinary weekday. And similarly, an egg that was laid on the first day of the Festival may be eaten on the second day, since one of the days is certainly an ordinary weekday. And the Rabbis did not agree with him even with regard to these two days.
רַבִּי דוֹסָא בֶן הַרְכִּינָס אוֹמֵר, הָעוֹבֵר לִפְנֵי הַתֵּבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה אוֹמֵר, הַחֲלִיצֵנוּ ה' אֱלֹהֵינוּ אֶת יוֹם רֹאשׁ חֹדֶשׁ הַזֶּה, אִם הַיּוֹם, אִם לְמָחָר. וּלְמָחָר הוּא אוֹמֵר, אִם הַיּוֹם, אִם אֶמֶשׁ. וְלֹא הוֹדוּ לוֹ חֲכָמִים:
Rabbi Dosa ben Harekinas says: One who passes before the ark in the synagogue and leads the congregation in prayer on the first day of the festival of Rosh HaShana says: Strengthen us, O Lord our God, on this day of the New Moon, whether it is today or tomorrow. And similarly, on the following day he says: Whether Rosh HaShana is today or yesterday. And the Rabbis did not agree with him that one should formulate his prayer in this conditional manner.