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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Eruvin 50

ERUVIN 49 & 50 - have been dedicated jointly by the Feldman family to the memory of Hagaon Rav Yisroel Zev [ben Avrohom Tzvi] Gustman Ztz"l (Vilna- N.Y.-Yerushalayim).


(a) What will the Din be of someone who separates more than one tenth from his crops, as Ma'aser Rishon?

(b) Will this also apply if someone separates too much for Terumah?

(c) Why do we not apply here the principle of 'Kol she'Eino be'Zeh Achar Zeh, Afilu be'Bas Achas Eino'?

(d) Why then, if two animals enter the pen simultaneously, are both animals Ma'aser Beheimah, seeing as it is not possible to Ma'aser them in halves? Why do we not apply the principle of 'Kol she'Eino be'Zeh Achar Zeh' etc.

(a) What does one do with the eleventh animal, if he declared the tenth animal to be the ninth, and the eleventh, the tenth?

(b) There are six differences between Ma'aser and Shelamim: the latter require leaning his hand on it, a drink-offering (incorporating flour), waving it, the chest and the right calf are given to the Kohen. The former does not.
What are the other two?

(c) What does one do in the case where he declared the two animals to be the tenth, simultaneously, where he does not know which one is Ma'aser and which Shelamim, with regard to ...

  1. ... leaning and waving the chest and the right calf?
  2. ... the drink-offering?
(a) How many loaves are needed to accompany a Korban Todah?

(b) What is the status of the second set of loaves, if the owner Shechted his Todah on forty loaves, and then, forgetting that he had already designated the loaves, he designated another forty?

(c) What does Chizkiyah hold in a case where someone Shechted his Todah on eighty loaves?

(d) How does Rabah (the author of 'Kol she'Eino be'Zeh Achar Zeh' etc. explain Chizkiyah's ruling? What are the three possible ramifications of designating eighty loaves?

Answers to questions



(a) According to Abaye, Rav only said that according to Rebbi Meir he is not Koneh at all, by a tree whose branches span twelve Amos or more, but less than that, he will be Koneh Shevisah.
Why is that?

(b) What is Rav Huna Brei de'Rav Yehoshua's objection to that?

(c) So how does *he* qualify Rav's ruling?

(a) Based on a Beraisa that supports him, in which case will Rav agree that (even according to Rebbi Meir) one is Koneh Shevisah from a distance, even by an area that is more than eight Amos wide?

(b) What is the difference in this regard, between an area which is less than a Beis Sasayim and one which is more?

(c) What should two travelers do, if only one of them recognizes a certain spot within two thousand Amos of the point where they are standing, and from their house, which is two thousand Amos beyond it in the opposite direction?

6) The Beraisa quoted in the previous question (see c.3) appears to conform with Rav. How does Shmuel (who says that, even though he is not Koneh Shevisah beyond the tree, he *is* Koneh Shevisah underneath it) reconcile it with his opinion? Why is he not Koneh Shevisash, even if he fixes his residence in an undefined spot (e.g. under a tree)?


(a) The Gemara also quotes a Beraisa in support of Shmuel: What does the Beraisa say with regard to two servants for example, who placed an Eruv on behalf of their master, one in the north, and the other, in the south?

(b) How does this Beraisa clash with Rav?

(c) How will Rav reconcile it with his own opinion?

Answers to questions
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