REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafEruvin 92
ERUVIN 92, 93 - have been dedicated by Mrs. Rita Grunberger of Queens,
N.Y., in loving memory of her late husband, Yitzchok Yakov ben Eliyahu
Grunberger. Mr Grunberger helped many people quietly in an unassuming
manner and is sorely missed by all who knew him.
(a) Why is the S'tam Mishnah in Shabbos, which forbids carrying from a
wall between two courtyards down into one of the courtyards, a Kashya on
Rebbi Yochanan, and why particularly on Rebbi Yochanan and not on Shmuel?
(b) If not for Rebbi Yochanan, how would we otherwise establish the
(c) How does Rebbi Yochanan explain the Mishnah?
(d) And what does he do with Rebbi Chiya, who forbids them even to stand
in the Chatzer or on the wall and eat the food from the wall?
(a) If two courtyards, only one of which made an Eruv, flank a ruin, Rav
Huna maintains that we give the ruin to the courtyard which did not make
Why is that?
(b) What does Chiya bar Rav say in his father's name? How does he
interpret his father's words?
(c) Why does Rav forbid carrying the vessels from the courtyard which made
an Eruv to the one which did not, but not vice-versa, and what is Chiya
bar Rav's proof from there?
(d) How does the Gemara reject Chiya bar Rav's proof?
(a) If a large roof adjoins a small one, the Tana permits the owner of the
large roof to carry vessels from his house to the roof, but not the owner
of the small one.
According to Rav, the Tana needs to teach us this Din with regard to both
two roofs and two courtyards, to teach us that the roofs, like the
courtyards, must have recognizable roofs (as we already learnt above).
Why is this necessary according to Shmuel?
Why is that?
(b) How wide may the gap be, for the above concession to apply?
(c) Could the author of this Mishnah (who forbids the owner of the small
roof to carry) be Rebbi Meir, who considers all roofs to be one Reshus?
(d) Will the above Dinim apply to slanting roofs.
(a) What principle do Rabah, Rebbi Zeira and Rabah bar Rav Chanan deduce
from our Mishnah with regard to the residents of a large Reshus that opens
into a small one?
Answers to questions
(b) What are the ramifications of this principle with regard to sowing
(c) In the latter case, how close to the vines may one plant the seeds?
- ... in a *small* field, when there are vines in the *large* one?
- ... in a *large* field, when there are vines in the *small* one?
(d) Why is the owner of the small field not obligated to uproot his vines,
when the seeds in the large field have grown?
(a) What are the ramifications of the above principle with regard to a
woman receiving her Get ...
(b) Why, in the latter case, do we not consider her to be in the large
field (together with her Get), and declare her divorced?
- ... when she is in the large courtyard while her Get is in the small one?
- ... when she is in the small courtyard while her Get is in the large one?
(a) What are the ramifications of the above principle with regard to
Tefilah be'Tzibur when the community are ...
And what will be its ramifications regarding reciting the Shema ...
(b) Why do we not say in the latter case that we consider the community to
be in the large room, and it will be considered Tefilah be'Tzibur?
- ... in the *large* room, and the Shatz in the *small* one?
- ... in the *small* room, and the Shatz in the *large* one?
- ... if the person who wants to recite the Shema is in the *small* room, and there is excrement in the *large* one?
- ... if the person who wants to recite the Shema is in the *large* room, and there is excrement in the *small* one? Why is this?
(a) What basic Kashya does Abaye ask on the above, in connection with the
principle of Mechitzah?
(b) Rebbi Zeira cited a case of a *large* Chatzer adjoining a *small* one
where Mechitzos create an Isur.
What is the case?
(c) On what grounds does Abaye refute Rebbi Zeira's proof?
(a) Rabah cites a case in connection with Sucah, where Mechitzos create a
What is the case, and what is the proof?
(b) And how does Abaye refute this proof?
(c) Why does Abaye disagree with the very basis of the proof?
(a) Rabah bar Rav Chanan cites a case where a Mechitzah seems to create an
Isur - in connection with sowing seeds near vines in a house which is half
covered and half open.
Answers to questions
What is the case, and what is his proof?
(b) How does Abaye refute this proof, too?