ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafEruvin 24
ERUVIN 24 - Dedicated by Shari and Jay Gold and family in memory of Rav Dov
ben Dovid Meir (Bennett Gold), whose Yahrzeit is 3 Sivan
(a) The 'Itztabla'os' required by Rav Yehudah - means that the trees are
planted in neat rows, so that it is pleasant to sit there.
(b) According to Rav Nachman, however the trees are planted, one may carry
(c) If the enclosure preceded the dwelling - one can rectify this by first
making a breach of more than ten Amos, and then repairing the excess of ten
Amos. In this way, he has made a wall for the sake of the dwelling.
(a) Chizkiyah asked what the Din will be if a wooden vessel has a hole the
size of a k'Zayis, which is repaired, and then another hole the size of a
k'Zayis is made next to the spot where the first hole had been. And this
happened a few times, until the total area holed and repaired is more than
that of a pomegranate (the size that will render a private wooden vessel
Tahor). Do we contend with the repairs that were effected each time, before
the new hole appeared - in which case, the vessel will remain Tamei; or do
we ignore them, in which case, it will be Tahor.
Here too (with regard to ten independent breaches that occurred at intervals
when each breach was repaired before the next one occurred) - we will apply
Chizkiyah's logic, and say 'Panim Chadashos Ba'u le'Kahn', and ignore the
repairs, to add up the breaches of more than ten Amos. Consequently, it will
be permitted to carry in the enclosure.
(b) 'Sandal she'Nifsekah Achas me'Oznav, ve'Tiknah, Tamei Medras', yet it
becomes Tahor when the second strap tears (despite the fact that the first
strap has already been repaired at that time), explains Chizkiyah - because
the strap was repaired only after the shoe became Tamei Medras, and we say
'Panim Chadashos Ba'u le'Kahn', meaning that this is not the original shoe
whose strap broke, so the new strap has not rectified the tear.
Consequently, when the second strap tears, it is as if both of the original
straps had broken, and it is now Tahor from Medras.
(c) Rebbi Yochanan resolved Chizkiyah's original Sha'aleh from the above
Mishnah in Kelim, using Chizkiyah's own explanation: If we can apply the
argument 'Panim Chadashos Ba'u le'Kahn' (and ignore the repaired strap of
the sandal), *there*, why should we not also apply it *here* - and the
vessel will be Tahor.
(d) Chizkiyah was duly impressed with Rebbi Yochanan's answer. He declared
that Rebbi Yochanan was not a human being (only an angel). Others quote him
as saying that Rebbi Yochanan was indeed (the epitome of) a human being.
(a) The wall of a Rachbah behind a house which is more than a Beis Sasayim
(and which has no entrance) - is considered not Hukaf le'Dirah, and it is
prohibited to carry there more than four Amos.
(b) Carrying is only permitted in the Rachbah - if there is a door from the
house that preceded the wall around the Rachbah.
(c) The Chidush will be ina case when there is a wood-barn between the house
and the Rachbah. We may well have thought that, when the owner opened the
door from his house, he was doing so for the sake of the wood-barn, and not
for the Rachbah (or perhaps, that is the impression that we get of what he
is doing, and it should be Asur because of Mar'is ha'Ayin). The Chidush is
that, since he said that he is opening the door for the Rachbah, we believe
him (or that we do not contend with Mar'is ha'Ayin here), and carrying in
the Rachbah is permitted.
(a) If the enclosure that was more than a Beis Sasayim and that was built
adjoining the dwelling, became filled with water - it has the Din of an
enclosure in which trees were planted, and carrying there remains permitted?
(b) The two conditions initially laid down by the Gemara (for an area of
more than a Beis Sasayim which was Hukaf le'Dirah, but which became water-
logged) are a. that the water must be usable; b. that the area which is
water-logged should not cover more than a Beis Sasayim.
(c) The Gemara rejects the second condition - As long as the water is fit
for use, it concludes, one is permitted to carry there, even if the area
that is water-logged is more than a Beis Sasayim. It can be compared, either
to a pile of fruit lying in a field, which does not negate the status of the
field - even if it covers an entire Beis Kur; or to a large pit of whatever
size, that is filled with fruit, and from which it is permitted to help
oneself on Shabbos. Either way, the water is not considered any worse than
(a) That Rachbah in Pum Nahara - opened fully into a Mavoy (which ran into a
Reshus ha'Rabim) at one end, and into a path that ran through the vine-
yards, and ended up by a river with high embankments at the other. Since it
was not Hukaf le'Dirah, it had the Din of a Karmelis.
(b) Since both the path on the one side and the Mavoy on the other opened
fully into the Rachbah, carrying in both was prohibited, since that is the
Din by any form of Reshus ha'Yachid that opens fully into a Karmelis. The
people of the town now wished to carry in all three Reshuyos, and wondered
how they could change the status of the Rachbah.
(c) The Mavoy which opened into the Rachbah on Daf 7b - did not require any
Tikun because it was initially Hukaf le'Dirah, whereas the Rachbah of Pum
Nahara was not.
(d) The simplest thing to do (Halachically) - would have been to breach one
of the walls of the Rachbah to a length of *more* than ten Amos, and to
repair at least the excess (of ten Amos). For practical reasons however
(since it was a strong stone wall), that possibility was ruled out.
(a) Erecting a wall above the river-bank, to serve as a Mechitzah for the
Rachbah at the other end of the path - was not an acceptable solution -
because that would have meant building one wall on top of another (the river
bank, which already served as a wall, to render the path a Reshus
ha'Yachid), and one wall on top of another is ineffective.
(b) Erecting a Tzuras ha'Pesach (at the entrance of the Rachbah, where the
path led into it) would have solved the problem - because we would have said
that, since the Tzuras ha'Pesach would be effective to permit carrying in
the path, by providing it with a third wall, it will serve simultaneously,
to transform the Rachbah into a Hukaf le'Dirah.
(c) They did not do this however - because seeing as the entrance in
question was so narrow, it would have been knocked down by the camels that
were constantly passing through it.
(a) If not for the 'Migu', placing a Lechi by the entrance of the path to
the Rachbah would have had no effect - since the walls were already erected
before the placing of the Lechi, and building up *the entrance* for the
purpose of dwelling is useless; what is needed, is building up *the wall*
for the purpose of dwelling, and that can only be achieved by breaking down
a wall in excess of ten Amos etc., as we learnt earlier.
(b) Rava objects to Abaye's suggestion - on the grounds that, not realizing
that this path is different from the normal path that does not have a river-
bank at the other end, people will think that it is in order to place a
Lechi at one end of *any* path which leads into a Rachbah, even when the
other end leads into a street or a Karmelis.
(a) When Rava concluded that they should place a Lechi at the end of the
Mavoy, where it led into the Rachbah - it went without saying that the other
end of the Mavoy (where it led into the street) required a Tzuras ha'Pesach
(as we learnt above on Daf 7a).
The reason of the one who ...
(b) The Lechi helped rectify the Rachbah - on the basis of a 'Migu': since
the Lechi was effective in permitting the Mavoy, it would also be effective
in permitting the Rachbah.
(c) What the Lechi definitely permitted - was to carry in the Mavoy and in
(d) What it did definitely not permit - was to carry in the path through the
vine-yards (for the reason mentioned in 8b).
1. ... permitted carrying from the Mavoy to the Rachbah and vice-versa - is
because there was no-one living in the Rachbah to forbid carrying in the
Mavoy. Nor did the people who used the path forbid it, any more than the
people living in a small Chatzer will forbid carrying in a large Chatzer
which opens into it.
2. ...forbade it - is because people were likely to move into the Rachbah,
and the local residents, not realising this, will continue to carry there as