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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Eruvin 70

ERUVIN 70 - Dedicated by Gerald Ziering in honor the very special Rebbi that his son is currently learning with, Rabbi Elimelech Kornfeld (brother of Rabbi Mordecai Kornfeld).

1) Why does our Mishnah need to write 'Shenayim ... ve'Ein Notlin Reshus', seeing as it has already written 'Hayu Shenayim, Osrin Zeh Al Zeh'?


(a) Rabah told Abaye that a resident who is Mevatel his Reshus needs to do so to each resident independently, and that it will not suffice to be Mevatel Reshus to just one of them.
What is the problem with this from the Beraisa, which states 'Echad she'Lo Erav Nosen Reshuso le'Echad she'Erav'?

(b) Rabah establishes this case when the third person died. Then how will he explain the Seifa, which states 'Aval Ein Echad she'Erav Nosen Reshuso le'Echad she'Lo Erav'? If the third person died, why not?

(c) What is the proof for Rabah from the following case (the Seifa de'Reisha) 'u'Shenayim she'Irvu Nosnin Reshusan li'Shenayim she'Irvu'?

(d) Abaye refutes that proof by explaining 'li'Shenayim' to mean 'le'Echad mi'Shenayim'.
How is Abaye's refutal rejected?

(a) How does Abaye explain the Beraisa 'Echad she'Erav Nosen Reshuso le'Echad she'Erav' (vis-a-vis the third person)?

(b) How will Rabah explain it, and what is the Chidush?

(c) 'Shenayim she'Irvu Nosnin Reshusan le'Echad she'Lo Erav'.
What is the Chidush?

(d) 'Shenayim she'Lo Irvu, Nosnin Reshusan li'Shenayim she'Irvu'.
According to Abaye, who learns that 'li'Shenayim means le'Echad mi'Shenayim' (and the Beraisa already taught us - in his opinion - that Bitul Reshus is not necessary to each one), what is the Chidush?

4) What is the Chidush of ...
  1. ... 'Shenayim she'Lo Irvu, Nosnin Reshusan ... O le'Echad she'Lo Eirav'?
  2. ... 've'Ein Shenayim she'Irvu Mevatlin Reshusan li'Shenayim she'Lo Irvu'?
  3. ... 've'Ein Shenayim she'Lo Irvu, Nosnin Reshusan li'Shenayim she'Lo Irvu'?
Answers to questions



(a) Rava asked Rav Nachman whether a Yoresh whose father died on Shabbos can be Mevatel Reshus.
Why should he not be able to?

(b) Rav Nachman holds that he may.

(a) The Beraisa lists the only exception to the rule that whatever is forbidden for part of Shabbos remains forbidden for the whole of Shabbos as Mevatel Reshuso ('Chutz mi'Mevatel Reshus') but does not add 'u'Veno'. This seems to vindicate the Amora'im of Bei Shmuel, who disagree with Rav Nachman.
How will Rav Nachman explain the Beraisa?

(b) Which case does the Beraisa refer to when it says 'Kol she'Mutar le'Miktzas Shabbos, Hutar le'Chol ha'Shabbos'?

(c) From 'Zeh ha'Klal, we include even if the Lechi or the Koreh fell.
Why can we not know this from the previous case?

(a) And which case does the Beraisa refer to when it says 'Kol she'Ne'esar le'Miktzas Shabbos, Ne'esar le'Chol ha'Shabbos'?

(b) Zeh ha'Klal here comes to include a case when the gentile who shared the Chatzer with other Jewish residents, died.
Why is this not included in the previous case?

(a) What will the Din be if someone from the Chatzer died, having bequeathed his Reshus to someone who lived outside the Chatzer ...
  1. ... *before* Shabbos?
  2. ... *after* Shabbos had already come in?
(b) What will be the Din if someone from outside the Chazter, who had owned a section of the Chatzer, died, having bequeathed that section to a resident of the Chatzer ...
  1. ... *before* Shabbos?
  2. ... *after* Shabbos had already come in?
(c) How does Rav Nachman, interpret 'Oser' (in the latter case)? Why should he not have the option of being Mevatel Reshuso?
Answers to questions
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