יום טוב שחל להיות ערב שבת, לא יבשל אדם בתחלה מיום טוב לשבת, אבל מבשל הוא ליום טוב, ואם הותיר, הותיר לשבת. ועושה תבשיל מערב יום טוב, וסומך עליו לשבת. בית שמאי אומרים: שני תבשילין, ובית הלל אומרים: תבשיל אחד. ושוין בדג וביצה שעליו, שהן שני תבשילין. אכלו, או שאבד, לא יבשל עליו בתחלה. ואם שייר ממנו כל שהוא, סומך עליו לשבת.
When a festival falls on the eve of a Shabbat, a person may not cook on a festival day primarily for Shabbat, but s/he may cook for the festival and, if s/he left over [any food], [what] s/he has left over [may be used for] the Shabbat. But s/he may prepare a cooked dish prior to the festival [and designate it as his/her eruvei tavshilin] and rely on it for Shabbat. Beth Shammai say: [The eruv must consist of] two cooked dishes. But Beth Hillel say: One cooked dish [is sufficient]. Yet, they agree that an [eruv may be established with a dish of] fish [broiled] with an egg [spread] on it, because they are [considered] two cooked dishes. [If] one ate it or it was lost [before the preparations of Shabbat had been completed], one may not cook [relying on] it primarily [for Shabbat]. But if s/he left any of it, s/he may [continue] to rely on it [to cook] for Shabbat.
(א) יום טוב שחל להיות ערב שבת, אין מערבין, לא בחצירות, ולא בתחומין, דברי ר', וחכמים אומ': מערבין בחצרות, אבל לא בתחומין. מערבין בפת לשבת ובתבשיל ליום טוב [...]
(ב) העושה תבשיל מערב יום טוב, אופה ומבשל עליו בשבת, ומטמין עליו את החמין, ורשיי לאוכלו מבעוד יום, ורשיי ליתנו במתנה, ותחלתו וסופו לו אין שיעור.
(1) When a festival falls on the eve of Shabbat, one may not set an eruv of courtyards or boundaries, so according to Rabbi. And the sages say: One sets an eruv of courtyards, but not of boundaries. One may set an eruv with bread for Shabbat and with a cooked dish for the festival.
(2) S/he who prepares a cooked dish on the eve of a festival, s/he may cook and bake it on Shabbat, and bury hot water on it, and s/he is permitted to eat while [it is] still daytime, and s/he is permitted to give it as a gift and its beginning and end have no measure.
אין אופין מיום טוב למוצאי יום טוב, אבל ממלא לו קדירה בשר, אפי' לא אכל אלא דבר מועט, וממלא לו מיחם מים, אפי' לא שתה הימנו אלא כוס אחד. אבל האופה, אין אופה אלא כדי צרכו. ר' שמעון בן לעזר אומ': ממלא אשה את התנור פת, מפני שהפת יפה כל זמן שהתנור מלא.
One does not bake from a festival day for the day after the festival, but one may fill a pot with meat, even if s/he ate only some small amount of it. And one may fill a kettle with water, even if s/he drank of it only a single glass of water. But s/he who bakes should bake only what s/he needs. Rabbi Shime‛on ben Ele‛azar says: A woman may fill the oven with bread [for baking], for the bread [bakes] better when the oven is full.
@Manuscript evidence
ממלא אשה
A woman may fill: The Erfurt MS of the Tosefta reads איש. The MS London does not specify a subject.
@General observations
The Mishnah deals with a problem that arises when a festival falls on a Friday. Since cooking is prohibited on Shabbat, food must be prepared beforehand. Although according to the Bible it is permitted to cook on a festival day for Shabbat, the rabbis prohibited it unless a device called an eruv tavshilin was used.[1] Our mishnah records the discussion on the question of whether one or two cooked dishes are needed for an eruv tavshilin. The Tosefta, unlike the Mishnah, does not present two ways of preparing food for Shabbat on a festival day, but only one: An eruv is established and relied upon.[2] Furthermore, while according to the Mishnah a person is only allowed to use left-overs that were accidently left uneaten from the festival for food on Shabbat, the Tosefta purposely allows the preparation of more food than would initially have been required. Judith Hauptman has shown that the Tosefta material is older than the mishnaic text and “presents a totally independent statement on the topic.”[3]
She writes: “The similarity between the first line of mBets 2:1 and the first lines of tYT 2:5 is not a result of chance. The redactor of the Mishnah reworks an older source in order to negate its leniency. [...] It becomes clear that the likeliest relationship is that the five Tosefta paragraphs are older than the one mishnah on the subject, and that the one mishnah is a later reworking and condensing of the five Tosefta paragraphs. The redactor of the Mishnah reorganized the Tosefta’s paragraphs and modified them to make them accord with his own, generally more stringent view of the matter.”[4]
[1] The gemara in bPes 46b records a dispute about whether it is permitted by the Bible to cook on a festival day for Shabbat.
[2] For a comparison of this mishnah with the toseftan text see HAUPTMAN, Rereading the Mishnah, 86-97.
[3] HAUPTMAN, Rereading the Mishnah, 86.
[4] HAUPTMAN, Rereading the Mishnah, 96-97.
@Feminist observations
Again, women are not mentioned in this mishnah although it talks about a female working space. The Tosefta reveals that women, in fact, performed this eruv labor. The provision that a woman may fill the oven with bread is not a leniency only for women, but is valid for whoever bakes at home. The fact that in this case, as Hauptman has pointed out, the material of the Tosefta is older than the Mishnah illustrates that the redactor of the latter deliberately chose not to mention any woman here. That she was still implied is proven by both talmudim. The Bavli and the Yerushalmi mention the role of women in baking and making an eruv and refer here to a woman who may fill a pot with meat (see the commentary on Bavli 2/2. bBetsah 17a).