ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafEruvin 30
ERUVIN 30 - sponsored by a generous grant from an anonymous donor. Kollel Iyun Hadaf is indebted to him for his encouragement and support and prays that Hashem will repay him in kind.
(a) Even though Rebbi Shimon ben Elazar goes after the majority of people in
gauging the Shiurim - even Lekula - he will agree however, that when it
comes to Og Melech ha'Bashan's corpse, we can only render all the other
entrances Tahor, if there is an entrance the size of Og himself (and not
gauge him by the size of other corpses), because it is a matter of through
which doorway Og is going to be moved - and it is not the done thing to cut
up a corpse.
(b) The minimum size opening that will allow Tum'as Mes to pass through - is
a the size of a fist.
(c) The Beraisa which gives the minimum size entrance or outlet (to save all
the other rooms) as four Tefachim - is speaking when there are many other
outlets of *less* than four Tefachim, in which case we will assume that the
body will be taken through the larger entrance (since four Tefachim is large
enough to allow an average corpse to pass through); Rebbi Shimon ben Elazar,
who requires the size of Og (for a corpse the size of Og), does not render
the other rooms Tahor, unless it is large enough to allow Og's body through,
because in *that* case, where they are going to gave to enlarge one of the
entrances anyway, to take the body for burial, and we do not know which one,
we have no option but be Metamei them all.
(d) If all the outlets are the same size, or if they are all too small to
allow the body to pass through - then all the rooms are Tamei (we shall see
more details of this later in Perek ha'Dor).
(a) Rav Yosef is known as Sinai - due to his phenomenal knowledge of
Beraisos; the Shiur that he gave for raw eggs (for an Eruv) - is two eggs.
1. 'Mazon' incorporates - anything made of the five species of grain (wheat,
barley, rye, oats and spelt).
(c) The fruit of Ginusar was special - insofar as, due to its sweetness,
however much one ate, one always wanted more.
2. 'Kol ha'Zan' incorporates - anything which satisfies slightly, including
any food other than water and salt.
(d) Ginusar is better-known as - Kineres.
(a) 'Shevu'ah she'Lo Ochal Kikar Zu' - implies that he only places a
prohibition on his own eating the food. Consequently, since others are
permitted to eat it, he may still use it for an Eruv. 'Kikar Zu Alai', on
the other hand, includes all kinds of benefit, and this would include using
it for an Eruv - according to Rav Huna quoting Rav.
(b) If we understood the Beraisa of 'ha'Noder min ha'Kikar, Me'arvin Lo Bah'
literally (to speak about a Neder) - then we would have to say that 'Harei
Alai' does not include even an Isur Hana'ah, but is confined to an Isur
Achilah (because it is the most common use of food). This clashes with Rav
Huna (who maintains that 'Harei Alai' implies an Isur Hannah, and the food
may therefore not be used for an Eruv).
(a) This leaves us with a Kashya on Rav Huna - because, if the Reisha of the
Beraisa ('ha'Noder min ha'Kikar, Me'arvin Bah') is confined to Shevu'ah, but
not to Neder, then why does the Seifa move on to Hekdesh, and not Neder.
(b) Rav Huna explains that the Beraisa follows the opinion of the Rabbanan,
whereas *he* follows that of Rebbi Eliezer.
(c) Hekdesh is categorically forbidden to be used for an Eruv - because all
kinds of benefit are prohibited - to everybody.
(a) The second Tana in Rebbi Eliezer holds - that even using a Neder for
one's Eruv is permitted, since, in his opinion, one may only make an Eruv
when it is for a D'var Mitzvah, and 'Mitzvos La'av Lehanos Nitnu' (Mitzvos
are not considered a source of physical pleasure).
(b) It does not matter that he is not able to benefit loaf
forbidden through a Neder or a Shevu'ah - since others are permitted to
benefit from it, as we have already learned a number of times.
(c) According to Beis Shamai - one cannot make an Eruv for a Nazir with
wine, or for a Yisrael with Terumah.
(d) They agree however, that one may make an Eruv for a grown-up on Yom
Kipur - because, unlike in the previous two cases, the Eruv is fit for use
during the day of Erev Yom Kipur (see Ritva).
(a) According to Chananyah, Beis Shamai permit making an Eruv Chatzeros -
only if one has moved all the utensils that he intends to use to that spot.
(b) According to Chananyah, the Beraisa 'Erav bi'Shechorim, Lo Yetzei
bi'Levanim' etc. is incorrect - since, not having taken his white clothes
there, he is not even permitted to carry his black clothes there either
(meaning that he is forbidden to go beyond that point at all, since his Eruv
(c) The Beraisa should have read - 'Erav bi'Levanim, ve'Hutzrach
bi'Shechorim, Af bi'Levanim Lo Yetzei' (meaning that, since he did not take
everything he wanted, he is not permitted to walk beyond that point).
(a) The reason that Sumchus agrees with the Rabbanan, who permit a Nazir to
use wine for his Eruv (despite the fact that he forbids a Yisrael to use
Terumah) - is because a Nazir is able to nullify his Nezirus, in which case
the wine will be permitted to him (a form of 'Migu').
(b) Nullifying his Terumah however, will not help him - since then it will
become Tevel, which remains forbidden to him.
(c) When the Gemara asks why it is not possible to separate Ma'asros using
other produce that he has at home - it is speaking about doing this during
Bein Hashemashos, which is permitted, according to Rebbi, as we shall see
later in the Sugya.
(d) The reason that he cannot do this - is because it is forbidden to take
Ma'aser 'she'Lo min ha'Mukaf' (from produce that is not next to the produce
that is being rectified).
(a) Sumchus forbids using Terumah for an Eruv - because he does not hold
like Rebbi, who permits certain Shevusin (Isurim de'Rabbanan) to be
transgressed during the period of Bein Hashemashos. In Sumchus' opinion,
there is no Heter to separate Ma'asros during Bein Hashemashos; therefore
one cannot use Terumah for the Eruv of a Yisrael.
It is possible to place an Eruv in a Beis ha'Peras for a Kohen - firstly,
because it is possible for the Kohen to pass through it by blowing away all
the bones in his path (by doing so, he will see all the small bones and be
able to avoid them - the large ones he will see and avoid anyway); and
secondly, because a Beis ha'Peras that has been well-trodden is Tahor (since
the small bones will be ground to less than size of a barley).
(b) The author of the Beraisa 'Yesh she'Amru, ha'Kol Lefi Mah she'Hu Adam
... u've'Mazon Sh'tei Se'udos le'Eruv', must be Sumchus - who permits making
an Eruv for someone who is permitted to eat it exclusively (which is why he
forbids making an Eruv with Terumah for a Yisrael), and this is precisely
what the Beraisa says.
(c) The Gemara thinks the Mishnah in Kelim goes Lechumra after the
individual who made the Eruv - even as regards a person with a large
appetite, who will require an Eruv to suit *his* appetite, and not that of
most people. If that is so, then the Mishnah will not conform with Rebbi
Shimon ben Elazar, who is lenient in such a case, and says 'Ra'avsan
bi'Se'udah Benonis *shel Kol Adam'*.
(d) The Gemara concludes that the author of the Mishnah can in fact be Rebbi
Shimon ban Elazar- and when the Beraisa says 'ha'Kol Lefi Mah she'Hu Adam',
it is referring to a sick person or an elderly one (Lekula), but not to a
person with an appetite. There, the Tana will agree that 'Batlah Da'ato
Etzel Kol Adam'.
(a) Rebbi Yehudah permits placing the Eruv of a Kohen even in a grave-yard
- because he holds like Rebbi Yehudah b'Rebbi Yossi, who says 'Ohel Zaruk
Sh'mei Ohel' (a moving Ohel has the Din of an Ohel). Consequently, it is
possible for a Kohen to enter a Beis-ha'Kevaros in a large box or carriage,
without becoming Tamei.
(b) Rebbi holds 'Ohel Zaruk Lo Shmei Ohel' - Consequently, even if the Kohen
entered the Beis ha'Kevaros in a carriage, this will not prevent him from
(c) The carriage over which they arguing - must at least be able to hold
forty Sa'ah (of liquid, or sixty Sa'ah of solid); otherwise, everyone will
agree that it will transmit Tum'ah to whoever is sitting inside it.
(d) Both the Rabbanan and Rebbi Yehudah require that one should be able to
eat the Eruv at the time when it is placed - like Sumchus (See Tosfos in the
Mishnah - 27a DH 'Mipnei', who disagrees with this).