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Eruvin 67

ERUVIN 67 - 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 2] D'ACHADA DASHA U'MISHTAMSHA - the people of the inner courtyard close the gate between them and the outer courtyard and they use the inner courtyard

(a) In the event that the inhabitants of a courtyard did not set an Eruv Chatzeiros before Shabbos, carrying may still be permitted if *Bitul Reshuyos* is done. This is accomplished as follows: If none of the people in the courtyard made an Eruv, all of the inhabitants of the courtyard may nullify their domains in favor of one of the inhabitants. All of the houses/courtyards in the area are considered the private domain of the person chosen. If some of those in the courtyard made an Eruv together, those who did not may nullify their domains in favor of the collective domain of those who made an Eruv.
(b) Bitul Reshuyos may be done as long as the following conditions are met:

(1) The nullification must be done only in favor of a *single* person or a collective party who made an Eruv together; (2) those who nullified their domains may not transfer objects from their houses to the courtyard or vice versa. Bitul Reshuyos only permits carrying in the courtyard and from the courtyard to the house of the person/s chosen, Eruvin 69b. (According to some Tana'im, the *other residents* of the courtyard may carry from the house of the Mevatel to the courtyard as well, Eruvin 26b). If one of the houseowners who nullified their domains transfers from his house to the courtyard or vice versa, it constitutes a repeal of the nullification, and it becomes once again prohibited to carry in the courtyard. (Eruvin 26a and RASHI DH Anshei Chatzer)
(c) The Tana'im argue as to whether the Bitul that is done in favor of a collective party must be done to the entire party as a whole, or whether it is sufficient to be Mevatel to any one member of the party.

3) [line 11] MARTA'AN SIFVASEI - his lips would tremble
4) [line 12] PILPULEI - his profound reasoning and in-depth analysis of his learning
*5*) [line 26] ALIBA D'MAN D'AMAR SOCHRIN - that is, Rebbi Yochanan at the top of 66a
6) [line 35] KERONOS - wagons, coaches
7) [line 36] D'MEYACHED LEI - that is exclusively his
8) [last line] MI'SHMEI D'ULFANA - quoting a tradition he received


(a) Karpifos are enclosed areas that are located outside of a settlement, used for storage and other such purposes. Lo Hukaf l'Dirah means that the enclosure around the Karpaf was not built for residential purposes.
(b) A Beis Se'asayim is a parcel of land in which two Se'ah of grain is normally planted, which is the area of the Azarah of the Mishkan, 50 by 100 Amos, approx. 1,152 square meters (12,400 square feet) or 1,659 square meters (17,856 square feet), depending upon the differing Halachic opinions.
(c) Since it is fully enclosed, a Karpaf is a Reshus ha'Yachid. A person who throws an object into it from Reshus ha'Rabim is Chayav. However, if it was not enclosed for residential purposes but for storage and the like, and it is also larger than Beis Se'asayim, the Chachamim prohibited carrying in it more than a distance of four Amos lest people mistake it for a Reshus ha'Rabim.

10) [line 10] MECHUSERES DIYURIN - it is lacking tenants (and therefore it is forbidden to carry in it)

11) [line 22] TERUTZEI MASNEYASA - to explain Beraisos
12) [line 37] ISHTAFICH CHAMIMEI - the hot water prepared for his circumcision spilled

13) [line 38] MIGO BEISA'I - from my house
14) [line 40] V'LO SHAVKAN RAV YOSEF - and Rav Yosef did not let me
15) [line 41] MOSVINAN TIYUVTA - we ask a contradiction

16) [last line] HAZA'AH (The Sprinkling of Mei Chatas)
(a) If a person (or utensil) became Tamei through touching a Mes, he must wait seven days to become Tahor. On the third and seventh days he must have spring water mixed with the ashes of the Parah Adumah (Mei Chatas) sprinkled on him. A person who is Tahor dips three hyssops which have been bound together into the mixture and sprinkles them on the person who is Tamei.
(b) Haza'ah is prohibited on Shabbos mid'Rabanan, since it is included in the proibition of fixing, "Tikun Mana." (The person who becomes Tahor is, in a way, becoming "fixed.") (RASHI to Pesachim 65b)

17) [last line] AMIRAH L'NACHRI
(a) Shevus refers to actions that the Rabanan prohibited on Shabbos. Torah states "u'va'Yom ha'Shevi'i Tishbos" ("and you shall rest on the seventh day") (Shemos 23:12). Rabanan learn that this applies even to things that are not Melachos, and as a result they prohibited actions that were permitted mid'Oraisa (see Shabbos 114b).
(b) Telling a non-Jew to do Melachah for a Jew is one of the Shevus decrees. Even though non-Jews transgress no prohibition by doing Melachah on Shabbos, the Rabanan prohibited telling them to do Melachah for Jews. This prohibition applies even if they are told on Friday, and even if the Melachah is only needed for after Shabbos. (see RAMBAM Hilchos Shabbos, Chapter 6)

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