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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Eruvin 47


(a) If a member of a courtyard (Jew or a non-Jew) went away for Shabbos, then according to Rebbi Meir, the Eruv in the Chatzer is Batel, and they are not permitted to carry there. Rebbi Yehudah holds that it is as if he had left the courtyard, and carrying is permitted. Rebbi Yehudah differentiates between a Jew and a non-Jew.
What does he say?

(b) What does Rebbi Shimon hold in this matter?

(c) Like whom is the Halachah?

(a) According to Rebbi Meir, it is only a poor man who may make an Eruv on foot.
What does Ďa poor maní mean in this context?

(b) What does Rebbi Yehudah say about this?

(c) What does the Gemara attempt to prove from Rav, who rules like Rebbi Yehudah?

(d) Why does this not authorize Rav Mesharshaya to do likewise, to ignore the principles stated by Rebbi Yochanan?

(a) A Yavam is forbidden to acquire his Yevamah or to make Chalitzah with her within three months after his brotherís death - nor may any woman get married - or even become betrothed - before three months after her husbandís death (or after her divorce).
Why is betrothal forbidden?

(b) Rebbi Yehudah permits those who were married to become betrothed, and those who were betrothed to get married, with one exception.
What is that?

(c) Rebbi Yossi permits a divorced woman to become betrothed, but not a widow.
Why not?

(d) The Tana Kama in the Beraisa is Rebbi Meir.
What does Rebbi Meir hold with regard to a woman whom we know with certainty, could not have had relations with her husband for quite some time, because she was ill or because her husband was in prison etc.?
Is she obligated to wait three months before becoming betrothed?

4) In this case too, Rebbi Yochanan rules like Rebbi Yossi. Does this justify Rav Mesharshaya (who disregards the previous ruling of Rebbi Yochanan - that we always follow the opinion of Rebbi Yossi) - or is there perhaps another reason why Rebbi Yochanan would still need to issue this ruling *here*?


(a) It is normally forbidden to buy in a non-Jewish market on the day of their festival, because this may result in the gentile seller honoring and praising hisr gods. Why does the Tana permit the purchase of ...
  1. ... houses and fields?
  2. ... animals and slaves?
(b) May one arrange to have such a sale documented in a non-Jewish court?

(c) What does the Tana mean when he adds that a Kohen may even enter a graveyard if necessary, to fight for these things in court? What sort of graveyard is he referring to?

(d) Which other kind of Tumíah did Chazal waive for a Kohen?

(a) Chazal also waived these prohibitions to study Torah and to find a wife.
What restriction does Rebbi Yehudah place upon the former?

(b) What does Rebbi Yossi hold in this case?

(c) Here too, Rebbi Yochanan rules like Rebbi Yossi.
Does that justify Rav Mesharshaya to disregard the previous ruling of Rebbi Yochanan?

Answers to questions



(a) Rav Yehudah, quoting Shmuel, states that objects belonging to a gentile, do not acquire Shevisah.
What does this mean in practical terms?

(b) Why does the Gemara initially believe that this would not be a Chidush according to the Rabbanan of Rebbi Yochanan ben Nuri?

(c) What then, *is* Shmuel's Chidush - according to the Gemara's current contention?

(a) What does Rebbi Shimon ben Elazar say with regard to objects belonging to a non-Jew that a Jew borrowed on Yom-Tov, or objects of a Jew which he lent to a non-Jew and that were returned to him on Yom-Tov? How far is the Jew who now has them, permitted to carry them?

(b) Whose opinion does Rebbi Shimon ben Elazar follow, that of Rebbi Yochanan ben Nuri or that of the Rabbanan?

(c) Since we have just concluded that, according to Rebbi Yochanan ben Nuri, objects belonging to a gentile are also Koneh Shevisah, Shmuel must hold like the Rabbanan. Then what is Shmuel's Chidush? Why is this not obvious?

(a) How does Rebbi Chiya bar Avin quote Rebbi Yochanan with regard to Cheftzei nochrim??

(b) What ruling did Rava issue for the Jews of Mechuza, with regard to those animals that the gentiles brought to Mavrechta on Yom-Tov?

(c) What was Ravina's objection to that ruling?

(a) Rava accepted Ravuna's objection.
What second ruling did he then issue?

(b) What was Rava's reason for that ruling, and what was the Chidush?

Answers to questions
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