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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Eruvin 62

ERUVIN 62 - sponsored by a generous grant from an anonymous donor. Kollel Iyun Hadaf is indebted to him for his encouragement and support and prays that Hashem will repay him in kind.


(a) Why did the Rabbanan forbid carrying in a Chatzer without an Eruv?

(b) We assumed that Rebbi Meir forbade a non-Jew who lives with even one Jew in a courtyard to carry, unless he acquires his place, because 'the dwelling of a non-Jew is a dwelling'.
What did Rebbi Meir say that proves this to be incorrect?

(c) Then what *is* the reason for the need to hire the gentiles rights in general, and what is Rebbi Meir's reason for maintaining that even *one* Jew requires it?

(d) And why does Rebbi Eliezer ben Ya'akov permit carrying in the Chatzer unless there are at least two Jews living there?

(a) Why does one have to specifically hire his part of the Chatzer? Why can one he not just negate his ownership, like a Jew does when necessary?

(b) Rav Chisda and Rav Sheshes argue about whether a proper Sechirus is required, or whether even a weak one will suffice.
What is the difference between a proper Sechirus and a weak one?

(c) Why will the non-Jew probably not agree to rent his rights in the courtyard, even through a weak Sechirus?

(a) May one rent the non-Jew's rights in the Chatzer with a Sechirus of less than a Perutah?

(b) Is a non-Jew punishable for stealing less than a Shaveh Perutah?

(c) What is his punishment?

(d) Is he obligated to return what he steals?

(a) What are the ramifications of the statement 'Chatzero shel Oved Kochavim, Harei Hu ke'Dir shel Beheimah'?

(b) According to Rebbi Meir, if one Jew lives with non-Jews, he is not permitted to carry in the Chatzer.
To whom is this then applicable?

Answers to questions



(a) Is a residence considered a residence when the owner is not there?

(b) Then why, according to Rebbi Meir, does a Jew who has not made an Eruv, and who is away for Shabbos, nevertheless forbid the remaining residents of the Chatzer to carry from their house to the courtyard?

(c) Why then, does a non-Jew not also forbid them to do so, when he is out of town?

(d) When does Rebbi Meir forbid carrying into the Chatzer even in the non- Jew's absence?

6) There is a triple Machlokes whether we rule like Rebbi Eliezer ben Ya'akov in our Mishnah (with regard to one Jew who shares a Chatzer with a non-Jew) completely, whether we only inform individuals of this ruling, or whether we only rule like him with Bedieved, with regard to not retracting when someone has ruled like him.
What is the last word on the subject issued by Abaye?


(a) Abaye asked Rav Yosef whether a Talmid-Chacham is permitted to publicize this straightforward ruling 'Halachah ke'Rebbi Eliezer ben Ya'akov' in the town where his Rebbe lives.
What did Rav Yosef reply?

(b) He also gave him the same answer with regard to ruling like Megilas Ta'anis, even though it was all there in writing.
Why does he mention specifically Megilas Ta'anis?

(c) Seeing as Rav Chisda was so meticulous about this Halachah, why did he issue rulings in Kofri, in Rav Huna's lifetime?

Answers to questions
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