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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Eruvin 67

ERUVIN 67 - 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) What was Rav Chisda afraid of when he met Rav Sheshes?

(b) What was Rav Sheshes afraid of when he met Rav Chisda?

(a) What did Rav Chisda ask Rav Sheshes, with regard to the two houses on opposite sides of the street, when gentiles built two Mechitzos on Shabbos, blocking off the street at both ends, to form a courtyard joining the two houses?

(b) Why is this no Sha'aleh according to those who hold that Bitul Reshus does *not* help from one Chatzer to another?

(c) What then, is the Sha'aleh (according to those who that it *does*?

(d) How did Rav Sheshes resolve the Sha'aleh?

(a) He also asked him about a gentile who died on Shabbos.
According to which opinion is the answer to this Sha'aleh too, obvious?

(b) So the Sha'aleh is confined to those who hold that renting the gentile's Reshus is forbidden on Shabbos.
What is the Sha'aleh?

(c) Rav Sheshes holds Me'arvin.
Why does Rav Hamnuna disagree?

(a) A gentile who owns a small doorway leading from his house in the Mavoy out to the fields, does not forbid the other Jewish residents of the Mavoy to carry there.
Why is that? Does it apply even if he uses the Mavoy extensively?

(b) What must the minimum size of his entrance be?

(c) Some say that this applies even to a case where the entrance leads out to a mere Karfaf.
What do Rabah and Rav Chisda say about that?

(a) In a similar case where a Jew who has his own entrance leading out to the area behind the Mavoy and who forgot to participate in the Eruv, the Din is exactly the reverse.
Why is that?

(b) How is it that a Karfaf of less than a Beis Sasayim which is not Chashuv by a gentile, *is* Chashuv by a Jew?

Answers to questions



(a) Ula quoting Rebbi Yochanan rules that one is Chayav for throwing from the street into a Karfaf that was not Hukaf le'Dirah.

(b) Then why is it forbidden to carry there?

(a) May one throw (less than four Amos) from the sea on to a rock that is less than ten Tefachim high and which has an area of more than a Beis Sasayim?

(b) What does the Beraisa therefore mean when it writes 'Ad Kamah, Ad Beis Sasayim', and why does this leave us with a Kashya on Rebbi Yochanan?

(c) Rava establishes the statement ('Ad Kamah, Ad Beis Sasayim') on the Reisha (with regard to a rock that *is* ten Tefachim high, by adding to the Beraisa, in a way that dispenses with the Kashya.
How does he do this?

(d) Rav Ashi goes one step further - he leaves the Beraisa intact; and in spite of this, he vindicates Rebbi Yochanan.
According to him, why is it forbidden to throw four Amos on the surface of a Karfaf that is more than a Beis Sasayim, but permitted Lechatchilah to throw from the sea on to a rock that is higher than ten Tefachim and more than a Beis Sasayim?

(a) The hot water to wash the baby after the B'ris spilt.
On what grounds did (the Gemara initially think that) Rabah permitted them to fetch hot water from his house to the house where the baby was, despite the fact that they had not made an Eruv?

(b) It transpired that even a Shituf Mavu'os did not exist either.
What did Rabah instruct them to do?

(c) Why did Rav Yosef not let Abaye query Rabah's ruling?

(a) What was Abaye's query?

(b) How did Rav Yosef dispense with it?

Answers to questions
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