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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Eruvin 52

1) Rebbi Meir disagrees with Rebbi Yehudah with regard to the man who set out to go to his house in the second town.
What does he say, and what is the basis of their dispute?


(a) What does the Mishnah mean when it says that his friend called him back, and why does it need to say that?

(b) Rebbi Yossi b'Rebbi Yehudah, in the Beraisa, says 'Afilu Metza'o Chaveiro ve'Amar Lo, Lin Poh, Eis Chamah Hu' etc. Rabah explains that according to both Rebbi Yehudah and Rebbi Yehudah b'Rebbi Yossi, his friend must have called him back (otherwise, if he went back of his own accord, he would once again be considered a rich man - see Tosfos DH 'Lomar').
What then, does Rebbi Yossi b'Rebbi Yehudah come to add? What is their Machlokes?

(c) According to Rav Yosef, Rebbi Yossi b'Rebbi Yehudah will agree that if he has not yet set out on the journey, he remains a rich man and his Eruv is invalid.
What is the Machlokes according to *him*?

(a) Rashi introduces a second explanation, according to which Rabah requires the Ashir to says explicitly that he wants to be Koneh Shevisah at the edge of his Techum (according to this explanation, '*Lomar* Kuli Alma Lo Peligi de'Tzarich' refers to the man himself, and not to his friend specifically calling him back).
How does Rabah now explain the Machlokes Rebbi Yehudah and Rebbi Yehudah b'Rebbi Yossi?

(b) And how does Rav Yosef explain it?

(c) Seeing as Rebbi Yehudah in our Mishnah requires that the Ashir both set out on the journey, and says that he wants to be Koneh Shevisah, why does Rebbi Meir disagree with him?

(d) How can we prove from the Lashon of Rebbi Meir in our Mishnah (where he says 'Kol she'Hu Yachol Le'arev, ve'lo Eirav, Harei Zeh Chamar Gamal'), that *that* is indeed what Rebbi Meir holds, and not that he is not certain whether he remains an Ashir or not?

(a) 'Mi she'Hichzik ba'Derech ve'Hichziro Chavero, Harei Zeh Muchzar u'Muchzak'.
What is wrong with this statement of Ula?

(b) How do we amend it - and according to the second Lashon (in 3a) - which is the Lashon agreed upon by many commentaries - with whose opinion does Ula conform?

(c) Rav Yehudah bar Ishtasa brought a basket of fruit to Rav Nasan bar Oshaya, who lived in a nearby town that was situated within four thousand Amos of his own. He had already set out on the return journey (on Friday), when Rav Nasan bar Oshaya called him back to stay overnight. On the following day, he left for home.
According to the second Lashon of Rashi, what is the Gemara trying to prove with this?

(d) How does the Gemara refute the proof?

Answers to questions


5) Rebbi Meir rules in our Mishnah that, since, in his opinion, the man is an Ashir, he has no Eruv at all. But has he not already taught us that in the Mishnah in 'Bakol Me'arvin', with regard to someone whose Eruv may have moved or may have been eaten etc. before Shabbos?
Why does he need to repeat it here?


(a) We have already quoted (on 45a) Rebbi Eliezer in our Mishnah, who holds that a person who leaves his Techum on Shabbos, may return, provided he has not gone more than two Amos beyond it.
What does the Tana Kama say?

(b) The Pasuk in Yeshayah writes "Im Tashiv mi'Shabbos Raglecha" etc. What are the two connotations of the word "Raglecha", and what are their ramifications?

(c) Acherim holds that we go after where most of the person is.
What does he mean?

(a) Rebbi Eliezer in our Mishnah permits a person who has gone two Amos outside his Techum to return.
Then why does he say in a Beraisa 'Shetayim, Lo Yikanes'?

(b) And what is Rebbi Eliezer referring to in another Beraisa where he says 'Afilu Amah Achas, Lo Yikanes', and why is that?

(c) On what grounds does Rebbi Shimon permit one to enter the town even if he is fifteen Amos (or even more) than two thousand Amos away from it?

(d) According to another explanation, the fifteen Amos must be taken literally.
What does 'Mipnei To'ei ha'Midah' mean in that case?

******Hadran Alach, 'Mi she'Hotzi'uhu'!******

******Perek Keitzad Me'abrin******


(a) Why do Chazal refer to a town with protruding houses or ramparts as 'Ibur', if it is spelt with ...
  1. ... an Ayin?
  2. ... an Aleph?
(b) How does one reckon the Techum of two thousand Amos from the town, if the town has houses or ramparts protruding at certain points?

(c) Gedudi'os are also considered 'Ibur ha'Ir'.
What are Gedudi'os?

9) Having formed the shape of the town according to the Ibur, how does one then proceed to measure the Techum of two thousand Amos? Round or square or how?

Answers to questions
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