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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Eruvin 55


(a) How does one ascertain the borders of ...
1. ... a square (or rectangular) town (from which to measure two thousand Amos), if a house protrudes from one of the walls?
2. ... a town that is shaped like a bow or like a capital L.
(b) Why does the Beraisa need to say that if the town is long, one measures it as it is? Would we perhaps think that it should be shortened?

(c) Why does it need to say that, if it is a square, one does not add corners?
Why would we have thought that we do?

(d) And why does it need to say that if *two* houses protrude from the wall, then we consider as if a string was stretched over both of them? If we say this with regard to *one* house which protrudes from the wall, then it surely goes without saying that we say it with regard to two?

(a) When will a town that is shaped like a bow, measure two thousand Amos, not from the string, but from the bow?

(b) How does Rav Huna reconcile this (statement of his) with another statement, where he ruled that a town whose northern and southern walls were breached one hundred and forty one and a third Amos at exactly the same point (leaving a large gap which cuts right through the town), has the Din of two individual towns regarding the Din of Eruv?

Answers to questions



(a) What is the significance of a hundred and forty one and a third Amos?

(b) Under which condition will that breached town still be considered one town with regard the Din of Eruv?

(c) Why did Rav Huna find it necessary to issue this ruling, seeing as he has already taught the same thing with regard to *two* towns that were built next to each other?

(d) Chiya bar Rav disagrees with Rav Huna. What does *he* say with regard to the town which is breached on two opposite sides?

(a) According to Rabah bar Rav Huna, a town shaped like a bow reckons two thousand Amos from the string, only if the distance between the bow and the string in not more than two thousand Amos.
Why is that?

(b) What does his son Rava hold?

(c) On what grounds does Abaye corroborate Rava Brei de'Rabah bar Rav Huna's opinion?

(a) 'Gedudi'os' that are ten Tefachim tall extend the limits of the town, says the Mishnah.
What exactly are Gedudi'os?

(b) The Gemara is uncertain whether Gedudi'os with only *two* walls but which have a roof, will have the same Din in this regard.
Is there a proof from the Beraisa, which specifically precludes tombstones (in the form of an Ohel) with only two of the four walls remaining, from the Din of Gedudi'os?

(c) What is the Gemara's conclusion?

(a) A bridge, a cemetery, a Shul, a church, and stables or storehouses in the fields will also extend the town's dimensions, but only if they all meet a common condition. What is it?

(b) Do the following extend the town's dimensions:

  1. A house in the sea?
  2. A cave, a wall, a dove-cot?
(c) What purpose does a house in the sea serve?

(d) Why is a ship with cabins any worse than a house in the sea in this regard?

(a) How do we reconcile *this* Beraisa, which precludes a cave from the Din of 'Gedudi'os', with another Beraisa, which gives a cave the Din of 'Gedudi'os'?

(b) If we are speaking when a house is built at the entrance of the cave, then what is the Chidush, since even without the cave, the house will add to the town's dimensions?

(a) If a village consists of wigwam-like huts or tents, from where does one reckon the two thousand Amos?

(b) Under which circumstances did our fathers in the desert sometimes had to walk three Parsah - even on Shabbos? Why is this a Kashya on what we just now learnt?

(c) Why in fact, was Machaneh Yisrael different?

(d) Under which circumstances will even a town or a village of tents be considered a town, concerning the Din of Eruv?

(a) The life of nomads is no life.
Why should one not marry their daughters?

(b) According to Ula, this is because they have no bathhouses.
What are the ramifications of this statement?

(c) How does *Rebbi Yochanan* explain the prohibition of marrying their daughters?

(d) What is the difference between the two reasons?

(a) The Beraisa does not consider inferior bread, freshly-made beer and vegetables to be healthy.
Then what is Rav Huna referring to when he forbids Talmidei-Chachamim to live in a town which does not have vegetables?

(b) Which part of the radish is healthy, and which part is not?

(c) When is even the root unhealthy?

(d) What is Rav quoted as saying about someone who lives in a town with many steps?

Answers to questions
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