REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafEruvin 84
(a) We just established our Mishnah, according to Rav (who holds la'Zeh
be'Shilshul, ve'la'Zeh bi'Zerikah, Sheneihen Asurin') by the residents of
Then how will he explain the Seifa: 'Pachos mi'Kahn,
le'Chatzer', since this appears to be 'la'Zeh ba'Pesach, ve'la'Zeh
(b) What is the proof for this from the Seifa 'Bameh Devarim Amurim,
bi'Semuchah, Aval be'Mufleges, Afilu Gavo'a Yud Tefachim, le'Chatzer'?
(c) How does *Shmuel* explain the Seifa of our Mishnah? What does
(a) Our Mishnah gives the pit, as well as the mound of earth surrounding
it (which raises it to the height of ten Tefachim) to the residents
Mirpeset. In order to accomodate Rav, the Gemara first attempts to
establish this Mishnah when it is full of water.
According to Rav, if not for the case of Sela, we would have established
'Chulyas ha'Bor' by a pit that is full of water.
What is the problem with
(b) The Gemara does not like the suggestion that since, when the pit is
full it is permitted, it remains permitted even when the water-level in
the pit has decreased.
(c) So we establish the Mishnah by a pit full of Tevel crops.
Why is this
better than a pit full of water?
(d) How does the Gemara prove this answer from the fact that the Tana
mentions 'Chulyas ha'Bor' together with 'Sela'?
Seeing as the Chidush of
'Chulyas ha'Bor' is exactly the same as that of 'Sela', why did the Tana
find it necessary to mention the case of Chulyas ha'Bor at all?
(a) In a case where the residents of a Chatzer and those of an attic
forgot to make a joint Eruv, the Tana in the Beraisa gives the ledge on
the lower half of the wall to the residents of the Chatzer, and the ledge
on the upper half to the residents of the attic.
Answers to questions
How is this Beraisa a
proof for Rav?
(b) How does Rav Nachman reconcile this Beraisa with Shmuel's opinion?
(a) The Mishnah later in the Perek forbids both owners of suspended
balconies at different heights, who built the required walls (either above
or below the ledge) by only *one* of the balconies, to draw water via the
How is this a proof for Rav?
(b) Rav Ada bar Ahavah answers this Kashya by establishing the case when
the owner of the lower balcony has access to the upper one.
How does this
answer the Kashya?
(c) Abaye explains 'Kegon de'Kayamin Betoch Asarah, ve'Lo Mibaye Ka'amar'.
What does he answer, and what does he mean by 've'Lo Mibaye Ka'amar'?
(a) Abaye proves his point from Rav Nachman, who quotes Shmuel as saying
that, in order to carry from a Mirpeset to a roof that has a Reshus
ha'Rabim running alongside one of its sides, one requires a fixed ladder
from the Mirpeset to the roof.
Answers to questions
How does Abaye explain this?
(b) Since the Mirpeset is less than ten Tefachim above the Reshus
ha'Rabim, why is it not a Karmelis (in which case, a ladder would make no
difference, because one would then be carrying from a Karmelis to a Reshus
(c) Rav Papa's refutes Abaye's explanation.
How does Rav Papa establish
Shmuel's Din even when there *are* ten Tefachim between the ground and the
Mirpeset? What does the fixed ladder then achieve?