||Two independent works bound together. The first title is Tikkun Eruvin by R. Abraham Elijah ben David Zevi Feingold. It is the only copy of this work on the halakhot of carrying in villages where there is no eruv. An eruv is the term applied to various symbolical acts which facilitate the accomplishment of otherwise forbidden acts on the Sabbath and festivals. The literal meaning of eruv is "mixing" and it probably connotes the insertion of the forbidden into the sphere of the permissible (cf. Maim., Yad, Eruvin, 1:6). An eruv ḥaẓerot (domain eruv) is required to carry between private and public domains, otherwise forbidden on the Sabbath; the rabbis also forbade carrying between two private domains. For example, if several houses opened onto one courtyard, an object could not be removed from one house to another, nor from a house to the courtyard (the latter is considered private property, owned by all the residents, if it is surrounded by a wall at least ten handbreadths high). To facilitate such carrying, a loaf of bread (called eruv ḥaẓerot) owned by all the residents is placed in one of the houses, thereby symbolically creating mutual ownership of all the dwellings. The houses and courtyard are thereby "mixed" together into one private domain. The sources indicate that eruv ḥaẓerot was already practiced in the time of the Second Temple; the details are elaborated in rabbinic literature from tannaitic times (Er. 1:10; 2:6, et al.; see also Er. 17b; 61b–82a, et al.) down to the later codes (cf. Tur, Sh. Ar., OḤ 366–95).
The second work is Ha-Tishbi, the renowned dictionary of talmudic and midrashic Hebrew terms by the philologist, translator, and poet, R. Elijah ben Asher ha-Levi Ashkenazi Levita (Bahur, 1468-1549). This edition is published with a large number of approbations. The name of the work is from verses in Kings I and II, where the Prophet Elijah is referred to as Elijah the Tishbite. Bahur was born in Neustadt, near Nuremberg, Germany, he spent most of his life in Italy (Padua, Venice, and Rome) where he taught Hebrew language and grammar. His pupils included Christian humanists, from whom he learned Greek and Latin. Bahur maintained conmtact with the leading Christian Hebraists of the time. Among his pupils he counted Sebastian Muenster , who translated Elijah's works into Latin, and Cardinal Egidius da Viterbo in whose home in Rome Elijah stayed for 13 years (1514–27). Before entering the house of Egidius da Viterbo, Elijah also wrote secular literary works in Yiddish. His research into the Hebrew language laid the foundations for the lexicography and etymology of Yiddish. Elijah refers to Yiddish as the "language of Ashkenaz" (Germany) or "Deutsch"; his reference in fact is only to the German dialect used by Jews. Shemot Devarim (Isny, 1542) is the first known Yiddish-Hebrew dictionary. It lists 985 words with their Hebrew translation, as well as Latin and German by Paulus Fagius. In Tishbi, where Elijah concludes each entry with the translation of the Hebrew radicals into German (he also does this to a certain extent in the Meturgeman), there are etymological explanations of several Yiddish words (such as katavos, meykn, shekhtn); two (mashkeyt, sargenes) are even included in the 712 entries of the dictionary (which is the total number of the Hebrew characters' arithmetic value obtained from the name Tishbi; this being one of the nicknames of the Prophet Elijah and also hinting at Levita's seeing himself as a follower of the Prophet). His Yiddish translation of Psalms (Venice, 1545), the first to be published, is based on earlier translations which closely followed the Hebrew text; it became a popular work, went through several editions, and served as a model to other translators.
||תיקון עירובין בו יבואר כדת מה לעשות בעיירות וכפרים שאינם מתוקנים בעירובין...וגם להבין דברי רבותינו בעלי הש"ע בהל' אלו... ואחרון הכי נכבד אודות הדלתות לעירובין הנהוגין כעת בכמה עיירות כתבתי מה שפלפלו בזה גאוני הדור שי'. ותקנות שכתבו לזה...
ממני... אברהם אלי' בר' דוד צבי אב"ד דק"ק בארנוב...
שם משפחת המחבר בשולי השער באותיות קיריליות: Faingold.
עמ' 95-56: כתב אלי הגאון (חיים אלעזר וואקס) ...כל הפלפולים והויכוחים שעברו בינו ובין... ר' אברהם [בארנשטיין] שליט"א מסאכיטשוב (אודות הדלתות שעושין כעת לעיירות להתיר הטלטול)... ואני רשמתי על דבריהם... הערות וחידושים.
עמ' 98-97: פרפרת נאה. בדין אגד בלולב. הסכמות, בסוף הספר: ר' חיים אלעזר וואקס, פיעטרקוב, ח אב תרמ"ח;
ר' אברהם איגר, לובלין, ד וישלח תרנ"א.