REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafEruvin 32
ERUVIN 31-35 - have been dedicated by Mrs. Rita Grunberger of Queens, N.Y.,
in loving memory of her late husband, Yitzchok Yakov ben Eliyahu Grunberger,
whose Yahrzeit is the 10th of Sivan.
(a) Rav Nachman does *not* hold of the Chazakah that a Sheli'ach carries out
his Shelichus. Why then, does he agree by Eruvin, that the Chazakah *does*
(b) What is Rav Sheshes' proof from the Din of Chadash that the above
Chazakah applies even by a Din d'Oraysa?
(c) How does Rav Nachman refute that proof?
(a) According to the second Lashon, it is Rav Nachman who proves from
Chadash that a Shli'ach does not necessarily fulfill his Shelichus by
matters that are d'Oraysa, since the Mishnah explicitly adds 'because they
know that the Beis-Din do not delay, from which he infers that any other
Sheli'ach cannot be relied upon.
How does Rav Sheshes counter that?
(b) And how does Rav Nachman counter Rav Sheshes' proof from the Beraisa,
which permits a Zavah or a woman who gave birth, to place her money into the
relevant box, and to eat Kodshim that very night - on the understanding that
the Shli'ach (in charge of purchasing and bringing the Korbanos, including
hers) has done his job?
(a) If the owner of a fig-tree authorizes someone to pick figs from his
tree, he is obligated to separate Ma'asros as Vadai Tevel, and not as Demai.
Why is that?
(b) Does this speak when he eats it casually, or when he eats a fixed meal
(c) What will be the Din if the same owner permitted his friend to fill a
basket-full of figs and to eat them?
(d) What is the difference between Vadai Tevel and Demai?
(a) According to Rebbi, if the owner was a Chaver, the friend would be
permitted to eat without taking Ma'aser.
Why is that? Why is Rebbi not
concerned that the owner will be taking Ma'aser 'she'Lo min ha'Mukaf' (from
produce that is not close)?
(b) What does Raban Shimon ben Gamliel hold in this matter?
(c) If not for the concern of taking Terumah she'Lo min ha'Mukaf, everyone
agrees that we can safely assume that the Shli'ach (the owner) would perform
How will Rav Nachman answer this?
(a) We established the Reisha of the Beraisa by an Am ha'Aretz.
Answers to questions
Whom did he
authorise to eat from his fig-tree, an Am ha'Aretz or a Chaver, and how do
we know this?
(b) In that case, how will we explain the Seifa, where Rebbi explains why
his own opinion is preferred to his father's, because a Chaver would rather
Ma'aser from what is not close, than feed an Am ha'Aretz Tevalim? Which Am
ha'Aretz? Did we not just conclude that the recipient must be a Chaver, and
not an Am ha'Aretz?
(c) What is the basis of the Machlokes between Rebbi and his father?
(a) 'Nesano be'Ilan Lema'alah me'Asarah Tefachim, Ein Eruvo Eruv; Lematah
me'Asarah Tefachim, Eruvo Eruv.
One may also place one's Eruv in a pit.
Why can our Mishnah not possibly be
speaking about a tree in a Reshus ha'Yachid?
(b) The tree must therefore be situated in a Reshus ha'Rabim.
the person placing the Eruv want his place of residence to be, above ten
Tefachim, or below?
(c) Why is there no problem with the fact that, wherever the tree is, one is
not permitted to take the food from it on Shabbos?
(d) Which other Isur de'Rabbanan is involved in taking the food from below
Is there any limit regarding the
depth of the pit?
(a) In which case will it be permitted to place one's Eruv even above ten
Tefachim (in a tree in the Reshus ha'Rabim), even though he meant to acquire
his place below ten Tefachim?
(b) What problem does the Gemara then have from Rava, who gives every person
who makes an Eruv four Amos around the Eruv?
(c) How does the Gemara answer this?
(d) Then why is the Eruv valid, when he places it *below* ten Tefachim? What
Heter does he have to bring it to his chosen place of residence (even during
Bein Hashemashos), and why is it any better than when his Eruv is *above*
(a) What does 'above and below ten Tefachim' mean, according to Rava's
Answers to questions
(b) What causes the Gemara to ask this question? Why can we not understand
'above and below ten Tefachim, as we did before?
(c) What does the Gemara mean when it asks that, in that case, it should be
permitted to place the Eruv even above ten Tefachim, since 'I Ba'i, Maysi
Lah Derech Alav'?
(d) What does the Gemara answer from Ula's Din of 'Amud Tish'ah bi'Reshus
ha'Rabim' etc.? What does Ula say?