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Eruvin 30

ERUVIN 30 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.

1) [line 4] RA'AVTAN - a voracious eater

(a) If a Mes is in a house and its door is closed, not only is the Mes Metamei all that is in the house through Tum'as Ohel, it is also Metamei articles lying outside the closed door, in the doorway (i.e., under the Tefach-wide lintel). Since the Mes will eventually be removed from the house through that doorway, therefore it is considered as if the Mes is already in the doorway (either mid'Rabbanan [RASHI Beitzah 10a], or through a Halachah l'Moshe mi'Sinai [RASHI Beitzah 37b]).
(b) If the house has a number of doorways and windows which are larger than 4x4 Tefachim, all objects that are in all the doorways or windows on the other side of the closed doors or windows are Tamei, since we do not know through which one the Mes will be removed. If a *k'Zayis* of a Mes is in a house which has a number of doorways and windows which are all closed, even objects on the other side of windows which are *less than* 4x4 Tefachim are Tamei.
(c) If the owner of the house chooses to remove the Mes through a particular doorway or window, all the objects that are on the other side of all the other closed windows or doors are Tahor. However, if an entire corpse (or a piece of a corpse that was larger than a k'Zayis) was in the house, the owner must have in mind to remove the Mes through a doorway or window that is at least 4x4 Tefachim in order for all the objects that are on the other side of all the other closed exits to be Tahor. If only a k'Zayis of a Mes was in the house, even if the owner has in mind to remove it through one of the windows which is only 1x1 Tefach, all the objects that are on the other side of all the other closed exits are Tahor.

3) [line 8] HADUMEI NEHADMEI? - should we cut him into pieces?
4) [line 13] KI KA MARVACH - when he widens one of the openings
5) [line 17] SINAI - Rav Yosef, who had such an encyclopedic knowledge of the Mishnayos and Beraisos, that it was as if he had received it from Mount Sinai
6) [line 25] KOL HA'ZAN - everything that satiates
7) [line 28] PEIREI D'GINOSAR - the very sweet fruits that grow in the region of the Kineret, known for its special climate and bounty of superb fruits

8) [line 29] HAVAH MENAKTINAN L'CHOL CHAD V'CHAD - each one of us would pick
9) [line 32] TZANA BAS TELASA SAVEI - a basket that holds three Se'ah, approximately 24.9 liters (5.65 gallons) or 43.2 liters (9.81 gallons), depending upon the differing Halachic opinions

10) [line 14] V'AMAR SHEVU'ASA D'LO TA'IM LI ZIYUNA - and he would say, " I swear that I ate no food"

11) [line 15] MEZONA - a food that nourishes


12) [line 2] AVAL - true, yes
*13*) [line 14] HA'AMAR, AD SHE'YOTZI MITASO - that is, it is necessary to bring to the place of the Eruv *everything* that a person plans on using for Shabbos. If anything that a person needs is left out, the Eruv Techumim is invalid. (Therefore, since the person needed his black clothes for Shabbos and he did not bring them to the place of the Eruv Techumim, the Eruv is invalid.)

*14*) [line 16] AF B'LEVANIM LO YETZEI - that is, since he *knew* that he will need black clothes for Shabbos, but he did not bring them to the place of the Eruv, the Eruv in invalid (RITVA)

15) [line 20] D'MITSHIL A'NEZIRUSEI - he asked a Chacham to annul his vow of Nezirus. When a person makes a Neder or Nezirus, he may have it revoked by a Beis Din of three (if they are not outstanding authorities) or a Yachid Mumcheh (an outstanding authority). general method used is that Beis Din investigates whether the one who made the Neder would not have made the Neder in the first place had he been aware of a particular fact.

16) [line 22] HADRA L'TIVLA - it reverts to be Tevel (produce from which tithes have not been taken) again (which is forbidden to eat

*17*) [line 23] LO NECHSHEDU - that is, we do not suspect Chaverim of using as Terumah food that is not next to the Tevel upon which it is separated -- because it is *not permitted* to do so. (Therefore, even if a person is not a Chaver, his Eruv should be invalid if it relies on transgressing the prohibition of separating Terumah she'Lo Min ha'Mukaf.)

18) [line 24] MIN HA'MUKAF - from food that is next to it (in the same vessel)
19) [line 25] U'MAI? PASKA?! - What kind of an answer is this? Did the Tana determine that everyone places the exact amount of food needed (two meals' worth) as an Eruv?!

20) [line 27] KOL DAVER SHE'HU MISHUM SHEVUS - anything which is forbidden because of a decree of the Chachamim

21) [line 29] MELO KUMTZO - the amount that will fit under the middle three fingers when they are pressed upon the palm

22) [line 29] KUMTZO
(a) When a Korban Minchah (flour offering) is offered, a Kohen must take off a Kometz (handful), which is burned upon the Mizbe'ach.
(b) A Kometz is the amount that can be held by the middle three fingers when they are pressed upon the palm. Kohen puts his hand in the dough or baked goods and removes one handful. dough or baked goods that sticks out is then wiped off by the thumb and the smallest finger until only the Kometz remains.
(c) In certain Korbanos Minchah, the remainder of the baked goods is divided among the Kohanim; in others, the remainder is also burned.

23) [line 29] MELO CHAFNAV - the amount that fills his palms
24) [line 30] MELO LUGMAV - the quantity of liquid that fills two cheeks
*25*) [line 36] TARGUMA... - that is, translate the expression *"ha'Kol Lefi Mah she'Hu Adam"* as referring to a sick or elderly man (who cannot eat as much as others). Such a person need not separate enough food to suffice for a *normal* person for two meals, but enough to suffice for *him* for two meals.

26) [line 37] BEIS HA'PRAS
(a) There are three types of Beis ha'Pras: (1) a field in which a grave was plowed over, scattering the bones in all directions; (2) a field in which there is a grave that we cannot find; (3) a field on the edge of a town where a corpse was brought for burial. In the latter instance, we suspect that: (a) part of the corpse may have dislodged and remains in the field, or (b) the corpse was inadvertently left there and not taken to a cemetery as all. Our Mishnah is discussing the first type, (a).
(b) The Rabbanan decreed that the field is Metamei in every direction from the grave for the length of the furrow of a plow, which is 50 Amos. This results in an area of 100 Amos by 100 Amos around the grave.
(c) The Bartenura offers three explanations as to why the word "Pras" was used:

(1) the Tum'ah *spreads* (Pores) out in all directions
(2) the bones are *broken* (Perusim)
(3) peoples *feet* (Parsos) stay away from there
27) [line 39] MENAPE'ACH ADAM - a person blows
28) [line 41] SHE'NIDASH - that was trampled
29) [line 43] SHIDAH - (a) a woman's carriage which is closed on all sides (RASHI); (b) a large chest which is used as a bench in a woman's carriage (RASHI Eruvin 14b)

30) [line 43] TEIVAH - a chest
31) [line 43] MIGDAL - (O.F. mestier) a cupboard

(a) Certain parts of a Mes are Metamei b'Ohel. (See Background to Shabbos 27:19, 132:2,3)
(b) When an object that can be Metamei b'Ohel is located in an Ohel (i.e. a covered space that is at least one Tefach in length, width and height), the Ohel makes everything in it Tamei and protects anything that is above it from becoming Tamei. That is, an Ohel is *Mevi* Tum'ah (spreads Tum'ah inside of it) and is *Chotzetz* from Tum'ah (intervenes between the Tum'ah and the space above the Ohel, preventing Tum'ah from spreading above it).
(c) However, not all objects which cover Tum'ah are Mevi and Chotzetz.re are objects which are Mevi and not Chotzetz and other objects which are Chotzetz and not Mevi and even others that are neither Mevi nor Chotzetz (Ohalos 8:5). An object that is flying through the air, such as a bird or a Talis that is carried or caught up by the wind, are not Ohalim and are not Mevi or Chotzetz, even if they are one Tefach wide.
(d) The Tana'im argue with regard to an object that is not flying or moving, but is *made to be* carried ("Ohel Zaruk," i.e. a portable Ohel). Rebbi rules that it is not termed an Ohel, and it is similar to a flying Talis which is not Chotzetz, while Rebbi Yosi b'Rebbi Yehudah rules that it has the laws of a normal Ohel, and is Mevi Tum'ah and Chotzetz.

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