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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Eruvin 32

ERUVIN 31-35 - have been dedicated by Mrs. Rita Grunberger of Queens, N.Y., in loving memory of her late husband, Yitzchok Yakov ben Eliyahu Grunberger, whose Yahrzeit is the 10th of Sivan.


(a) Rav Nachman does *not* hold of the Chazakah that a Sheli'ach carries out his Shelichus. Why then, does he agree by Eruvin, that the Chazakah *does* apply?

(b) What is Rav Sheshes' proof from the Din of Chadash that the above Chazakah applies even by a Din d'Oraysa?

(c) How does Rav Nachman refute that proof?

(a) According to the second Lashon, it is Rav Nachman who proves from Chadash that a Shli'ach does not necessarily fulfill his Shelichus by matters that are d'Oraysa, since the Mishnah explicitly adds 'because they know that the Beis-Din do not delay, from which he infers that any other Sheli'ach cannot be relied upon.
How does Rav Sheshes counter that?

(b) And how does Rav Nachman counter Rav Sheshes' proof from the Beraisa, which permits a Zavah or a woman who gave birth, to place her money into the relevant box, and to eat Kodshim that very night - on the understanding that the Shli'ach (in charge of purchasing and bringing the Korbanos, including hers) has done his job?

(a) If the owner of a fig-tree authorizes someone to pick figs from his tree, he is obligated to separate Ma'asros as Vadai Tevel, and not as Demai.
Why is that?

(b) Does this speak when he eats it casually, or when he eats a fixed meal of them?

(c) What will be the Din if the same owner permitted his friend to fill a basket-full of figs and to eat them?

(d) What is the difference between Vadai Tevel and Demai?

(a) According to Rebbi, if the owner was a Chaver, the friend would be permitted to eat without taking Ma'aser.
Why is that? Why is Rebbi not concerned that the owner will be taking Ma'aser 'she'Lo min ha'Mukaf' (from produce that is not close)?

(b) What does Raban Shimon ben Gamliel hold in this matter?

(c) If not for the concern of taking Terumah she'Lo min ha'Mukaf, everyone agrees that we can safely assume that the Shli'ach (the owner) would perform his Shli'chus.
How will Rav Nachman answer this?

(a) We established the Reisha of the Beraisa by an Am ha'Aretz.
Whom did he authorise to eat from his fig-tree, an Am ha'Aretz or a Chaver, and how do we know this?

(b) In that case, how will we explain the Seifa, where Rebbi explains why his own opinion is preferred to his father's, because a Chaver would rather Ma'aser from what is not close, than feed an Am ha'Aretz Tevalim? Which Am ha'Aretz? Did we not just conclude that the recipient must be a Chaver, and not an Am ha'Aretz?

(c) What is the basis of the Machlokes between Rebbi and his father?

Answers to questions



(a) 'Nesano be'Ilan Lema'alah me'Asarah Tefachim, Ein Eruvo Eruv; Lematah me'Asarah Tefachim, Eruvo Eruv.
Why can our Mishnah not possibly be speaking about a tree in a Reshus ha'Yachid?

(b) The tree must therefore be situated in a Reshus ha'Rabim.
Where does the person placing the Eruv want his place of residence to be, above ten Tefachim, or below?

(c) Why is there no problem with the fact that, wherever the tree is, one is not permitted to take the food from it on Shabbos?

(d) Which other Isur de'Rabbanan is involved in taking the food from below ten Tefachim?

7) One may also place one's Eruv in a pit.
Is there any limit regarding the depth of the pit?


(a) In which case will it be permitted to place one's Eruv even above ten Tefachim (in a tree in the Reshus ha'Rabim), even though he meant to acquire his place below ten Tefachim?

(b) What problem does the Gemara then have from Rava, who gives every person who makes an Eruv four Amos around the Eruv?

(c) How does the Gemara answer this?

(d) Then why is the Eruv valid, when he places it *below* ten Tefachim? What Heter does he have to bring it to his chosen place of residence (even during Bein Hashemashos), and why is it any better than when his Eruv is *above* ten Tefachim?

(a) What does 'above and below ten Tefachim' mean, according to Rava's explanation?

(b) What causes the Gemara to ask this question? Why can we not understand 'above and below ten Tefachim, as we did before?

(c) What does the Gemara mean when it asks that, in that case, it should be permitted to place the Eruv even above ten Tefachim, since 'I Ba'i, Maysi Lah Derech Alav'?

(d) What does the Gemara answer from Ula's Din of 'Amud Tish'ah bi'Reshus ha'Rabim' etc.? What does Ula say?

Answers to questions
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