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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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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.


(a) How can Rebbi Shimon ben Elazar, (who teaches us that we do not gauge Halachos by the individual, but by the general public - even Lekula), say that a corpse the size of Og Melech ha'Bashan is Metamei all the rooms with openings, unless there is a doorway that is large enough to let him through? Why do we not go after the size of *most* corpses - to require a much smaller doorway and save all the other rooms? Note: By Og, Chazal presumably are referring a gigantic Jew the size of Og Melech ha'Bashan, not Og himself.

(b) What is the minimum size opening that will allow Tum'as Mes to pass through?

(c) We are not sure whether the Rabbanan argue with Rebbi Shimon ben Elazar or not.
How will we reconcile Rebbi Shimon ben Elazar's opinion (quoted in a.) with the Beraisa, which gives the size entrance (to save all the other rooms) as four Tefachim?

(d) Under what condition will one opening not save all the other rooms with openings leading to them, from becoming Tamei?

(a) Sinai gave the Shiur for raw eggs.
Who is Sinai and what Shiur did he give?

(b) What is incorporated in ...

  1. ... the term Mazon?
  2. ... the term Kol ha'Zan?
(c) What is special about the fruit of Ginusar?

(d) What is the area of Ginusar better-known as?

(a) According to Rav Huna, what is the difference (with regard to subsequently using the loaf for an Eruv) whether a person says 'Shevu'ah she'Lo Ochal Kikar Zu' or 'Kikar Zu Alai', and why is that?

(b) To vindicate Rav Huna, the Gemara proves Seifa of the following Beraisa, that the Beraisa is talking about a Shevu'ah ('Kikar Zu') and not a Neder ('Harei Alai'): 'ha'Noder min ha'Kikar, Me'arvin Lo Bah'? How would we otherwise explain the Beraisa, and why would it clash with Rav Huna's opinion?

(a) What is the problem with Rav Huna Seifa?

(b) How do we reconcile Rav Huna with the Beraisa?

(c) This Beraisa categorically forbids a loaf of Hekdesh to be used for an Eruv.
Why is that?

(a) In another Beraisa, Rebbi Eliezer is quoted as differentiating between using Hekdesh for an Eruv, and using Chulin forbidden by a Neder or a Shevu'ah.
What is the reason for this difference, according to Rashi's final explanation?

(b) Why does it not matter that he is not able to benefit loaf which is forbidden through a Neder or a Shevu'ah?

(c) What do Beis Shamai say about making an Eruv for a Nazir with wine, or for a Yisrael with Terumah?

(b) What do they say about making an Eruv for a grown-up on Yom Kipur, and why the difference?

Answers to questions



(a) Chananya is even more stringent in Beis Shamai's opinion.
What does Chananya say?

(b) What is wrong with the wording of the Beraisa (of which the author is Chananya), which reads 'Erav bi'Shechorim, Lo Yetzei bi'Levanim'?

(c) How does the Gemara amend the text?

(a) Sumchus forbids a Yisrael to use Terumah for his Eruv.
In that case, why does he agree with the Rabbanan, who permit a Nazir to use wine?

(b) One can normally ask a Sha'aleh on one's Terumah, and be Matir that, too, because 'Hekdesh Ta'us, Einah Hekdesh'.
Then why is Terumah different here, than wine for a Nazir?

(c) The Gemara asks why it is not possible to separate Ma'asros using other produce that he has at home.
When should he do this, and how can giving Ma'aser be effective at this time (since it is forbidden to separate Ma'asros on Shabbos)?

(d) Why indeed, can he not?

(a) There seems to be no real reason why Terumah should not be separated Eruv itself. So how do we ultimately explain Sumchus? Why does he not permit a Yisrael to use Terumah to make an Eruv?

(b) 'Yesh she'Amru, ha'Kol Lefi Mah she'Hu Adam: Me'lo Kumtzo Minchah, u'Melo Chofnav Ketores, ve'ha'Shoseh Me'lo Lugmav be'Yom ha'Kipurim, u've'Mazon Sh'tei Se'udos le'Eruv'.
Why does the Gemara establish this Mishnah (in Kelim) like Sumchus - at least, as far as the Din of Eruv is concerned?

(c) The Gemara initially assumes that the author of the Mishnah cannot be Rebbi Shimon ben Elazar, who says 'Me'arvin le'Choleh u'le'Zaken Kedei Mezonan, u'le'Ra'avsan bi'Se'udah Benonis shel Kol Adam'.
Why does the Gemara assume this?

(d) What does the Gemara conclude?

9) Why is it possible to place an Eruv in a Beis ha'P'ras for a Kohen (two reasons)?


(a) On what grounds does Rebbi Yehudah permit placing the Eruv of a Kohen in a grave-yard?

(b) This is the opinion stated by Rebbi Yehudah's son, Rebbi Yossi.
What does Rebbi hold vis-a-vis someone who enters a gentile country in an enclosed carriage?

(c) What is the size of the carriage over which they arguing?

(d) Why must both Rebbi Yehudah and the Rabbanan (who hold like Rebbi) follow the opinion of Sumchus?

Answers to questions
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