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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Eruvin 60

ERUVIN 60 - Dedicated by Gerald (Gedalia) Ziering of New Rochelle in honor of his son, David Ephraim, who studied this year in Yeshivat Sha'arei Yerushalayim of Yerushalayim.


(a) Why might a wall between two courtyards which is made of ladders render them as one courtyard, and not two, if it is more than ten Amos long?

(b) Why is it in fact, considered to be *two*, who have the option of making separate Eruvin?

(c) Why does this clash with the statement that Shmuel himself made earlier, where he said 'Anshei Chatzer ve'Anshei Mirpeset, she'Shachechu ve'Lo Ervu ... Oseres' (before we give the same answer that we gave earlier - i.e. that the wall was not ten Tefachim high all the way along)?

(a) Kakunai was an Ir shel Rabim ve'Na'asis shel Yachid. What problem did Abaye, who was sent to be Me'arev the town, have with those houses whose doors opened out to the river?

(b) Why did he reject the idea of ...

1. ... being Me'arev the town and leaving those houses as the 'Ir Chadashah' (like the fifty residents etc. in our Mishnah)?
2. ... making windows which opened out to the town?
(c) Why did Abaye then contend that this case was not comparable to the case of the Mavu'os that were separated by the pits of date-stones. and that the windows were necessary after all?

(d) How did Abaye finally arrive at the conclusion that the windows were not necessary?

(a) Are the fifty residents outside the town according to Rebbi Yehudah confined to men, or does it include women and children?

(b) Why is it obvious that an Eruv would be effective in Chadashah itself?

(c) What is the dispute between Rav Huna and Rav Yehudah regarding a town like Chadashah?

4) Rebbi Shimon in our Mishnah requires three courtyards each consisting of two houses for in Ir shel Rabim ve'Na'asis shel Yachid to be permitted to make a collective Eruv. What is Rebbi Yitzchak's conclusion in this matter?


(a) What is the Din of someone who, on Friday afternoon, is two thousand Amos east of his house, and who asks his son to place an Eruv one thousand Amos beyond his house to the west? How far is he permitted to walk from where he is?

(b) Why is this different than a traveler who fixes an unspecified point under a tree which is two thousand Amos from where he is, who has no Eruv at all?

(c) What is the closest distance from the town that one can place an Eruv?

Answers to questions



(a) 'Mi she'Hayah be'Mizrach, ve'Amar li'Veno Arev Li be'Ma'arav, Im Yesh ... le'Eruvo Alpayim Amah *u'le'Veiso Yeser Mikah*n, Asur le'Veiso, u'Mutar le'Eruvo'.
What problem does the Gemara have with this statement?

(b) What are the two ways of resolving this problem?

(a) What does our Mishnah mean when it says that if one places one's Eruv even one Amah outside *the Techum*, what he gains on one side, he loses on the other?

(b) One Beraisa rules (in the same case as our Mishnah), that he loses the entire town, because the town is included in the reckoning.
What does the Beraisa mean?

(c) How do we reconcile the Beraisa with our Mishnah?

(a) Rebbi Idi quotes Rebbi Yehoshua ben Levi, who distinguishes between the measurement of a Techum which ends at the end of another town, and one which ends in the middle (like we explained in the previous answer).
What did he mean when he added the comment 'Ein Elu Ela Divrei Nevi'us'?

(b) What did Rava have to say about this?

(c) How does Rava read and explain the Mishnah 'Anshei Ir Gedolah Mehalchin es Kol Ir Ketanah, ve'Ein Anshei Ir Ketanah Mehalchin es Kol Ir Gedolah'?

(d) How does Rebbi Idi explain the Mishnah?

Answers to questions
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