REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafEruvin 20
ERUVIN 16-20 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) May one carry from a Chatzer to the area of Pasei Bira'os into which it
(b) What if *two* Chatzeros lead into that area?
(c) Why will the fact that the two Chatzeros made an Eruv not make any
difference - according to Rav Huna?
(d) How will Rav Huna then explain the Beraisa which says 'Aval Ervu,
(a) What will be the Din if the water dries up on Shabbos? May one continue
to carry in the area of the Pasei Bira'os?
(b) And what will be the Din if it then rained heavily, and the pit filled
up again - on Shabbos?
(c) According to Rav Nachman, a Mechitzah which is made on Shabbos, is
considered a Mechitzah only Lechumra (to be Chayav if one throws into it
from a Reshus ha'Rabim), but not Lekula (to be permitted to carry there).
Why does that not apply here?
(a) Rebbi Elazar says that someone who throws into the area between the
Pasei Bira'os ( street) is Chayav.
Why does this not appear to be a
(b) What, in fact, *is* the Chidush?
(c) But did Rebbi Elazar not tell us that before, when he, together with
Rebbi Yochanan, remarked (with regard to the opinion of the Chachamim of
Rebbi Yehudah) 'Kahn Hodi'ucha Kochan shel Mechitzos'?
(d) What does Rebbi Yehudah hold?
(a) Under which circumstances may one stand in the Reshus ha'Rabim and drink
in the Reshus ha'Yachid or vice-versa? Why is that?
Answers to questions
(b) What does 've'Chen be'Gas' mean?
(c) The Gemara asks whether the animal too, needs its head and most of it to
be inside, before it is permitted to drink Pasei Bira'os, or not.
In which case does the Sha'aleh apply, and in which case is it obvious that
it *does* require Rosho ve'Rubo?
(a) The Beraisa forbids placing a bucket of water in front of one's animal
What makes the Gemara establish this Beraisa when the owner is
holding the bucket but not the animal that causes it to ask 've'Chi Nakat
Manah ve'Lo Nakat Lah, Mi Shari'?
(b) How does Abaye establish the Beraisa, which forbids placing a bucket of
water in front of one's animal on Shabbos?
(c) Why did Chazal prohibit placing water in front of the animal - in that
(d) What is the problem with this explanation? Why should he not be Chayav?
(a) How does the Gemara finally explain the reason for the prohibition?
(b) Is there any way of watering one's animal in the above case?
(c) The second version of the Sha'aleh regarding 'Rosho ve'Rubo' takes a more stringent view than the first.
What is the second version of the Sha'aleh?
(a) Can we resolve our Sha'aleh Beraisa, which rules that, when
force-feeding a camel (which entails holding its neck as well as the bucket
from which one is feeding it), the camel must be 'Rosho ve'Rubo' inside the
(b) On the premise that 'Ovsin' by definition has the Din of holding the
animal as well as the bowl, why is there no proof following
Beraisa: 'Beheimah she'Roshah ve'Rubah Bifenim, Ovsin Osah mi'Bifenim'? Why
can we not derive from here that even when holding both the bucket and the
animal, 'Rosho ve'Rubo' is required?
(c) But there are *two* Beraisos, one which uses the term 'Gamal', the
(d) The Gemara finally resolves the Sha'aleh from a Beraisa.
What does the
(a) How do we reconcile the two statements, one restricting the concession
of Pasei Bira'os to people going to Yerushalayim for Yom-Tov, the other,
restricting it to watering one's animals?
Answers to questions
(b) Why does the concession not extend to people?
(c) If one may only use the Pasei Bira'os for one's animals, then why should
it be confined to spring-water?