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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Eruvin 101

ERUVIN 101 - has been generously dedicated by Rav Mordechai Rabin of London/Yerushalayim


(a) The Tana of our Mishnah says 'ha'Deles she'be'Muktzah ve'Chadakim she'ba'Pirtzah u'Mechtzeles Ein Noalin Bahen Ela-im-ken Gevohin min ha'Aretz'.
Why does the Tana refer particularly to a Muktzah? What is a Muktzah?

(b) Which two conditions are required before a door may be put in place?

(c) What is wrong with putting up a door which is ...

  1. ... not tied?
  2. ... tied but not suspended?
(d) What are 'Chadakim she'ba'Pirtzah'?
(a) Abaye establishes the Beraisa which permits putting a door in place on Shabbos, even if it is dragging on the ground, by one which *has* a hinge.
What does Rava say?

(b) What is 'Kankan ha'Nigrar'?

(c) What is the Din regarding using the above on Yom-Tov - if they are not tied and suspended ?

(a) 'Deles Almanah ha'Nigreres Ein No'alin Bah'. What are the two interpretations of a Deles Almanah?

(b) What is the Chidush? It is not Teluyah? (See Tosfos DH 'Deles'.)

(a) What do the following have in common: 1. Madurta; 2. Bei'asa; 3. Kidra; 4. Puri'a; 5. Chavita?

(b) What do they mean?

(c) How does one arrange all of these in a way that is permitted on Shabbos or Yom-Tov?

(d) That Tzedoki understood the Pasuk in Michah, which compares the best of Yisrael to a thorn, to be derogatory.
Rebbi Yehoshua found two ways to disillusion him.
What were they?

(a) Why does Rebbi Meir prohibit standing in a Reshus ha'Yachid and opening a door in a Reshus ha'Rabim or vice-versa, even though he does not move the key more than four Amos in the Reshus ha'Rabim, nor does he intend to transfer it to where he is standing?

(b) How would the latter case (vice-versa) work in practice? Where would the key be and how would he propose to unlock the door?

(c) What would one be required to do in order to be permitted to unlock the door, according to Rebbi Meir?

(d) What was the Chachamim's reaction when they heard this from Rebbi Meir?

(a) The Rabbanan counter Rebbi Meir's statement by referring to an incident that occurred in Yerushalayim. But Yerushalayim is a Karmelis, asks the Gemara, and Rebbi Meir is speaking about Reshuyos d'Oraysa?
What makes Yerushalayim a Karmelis?

(b) What is Rav Papa (others say Rabah)'s initial answer?

(c) Rava answers that the Rabbanan are referring to the Seifa of Rebbi Meir (omitted from our Mishnah), where he forbids even opening the door of a garden (Ginah) in the manner described in our Mishnah.
Why is a Ginah considered a Karmelis?

(d) What is the case? Where is the key?

Answers to questions


7) What does Rebbi Meir hold regarding a Ginah which adjoins a Reshus ha'Rabim, when there is a Beis Sha'ar adjoining the door that leads from one to the other?


(a) According to Rebbi Meir, where does one place the key to open the lock of a shop that is less than ten Tefachim from street level?

(b) Why does the Beraisa say '*ve'Chen* Chanuyos ha'Pesuchos li'Reshus ha'Rabim, bi'Zeman she'ha'Man'ul le'Matah me'Asarah Tefachim' ... ?
How is this Din connected with the previous one?

(c) What do we learn from the fact that Rebbi Meir now permits standing in the street and moving the key in a Karmelis?

(a) What does one do, according to Rebbi Meir, if the lock is above ten Tefachim?

(b) What is the problem with establishing the surface-area of the lock as being ...1. ...less than four by four Tefachim? 2. ... more than four by four Tefachim?

(c) So how *do* we establish the surface-area of the lock and what is the basis of the Machlokes between Rebbi Meir and the Rabbanan?

(d) We have already derived from this Beraisa two things:

1. the Machlokes between Rebbi Meir and the Rabbanan of 'Chokekin Lehashlim';
2. that Rebbi Meir retracted with regard to standing in a Reshus d'Oraysa and carrying in a Reshus de'Rabbanan. What is the third Chidush that emerges from the Beraisa?
(a) Why is bolting a door using a straight bolt that is not fixed to the door, prohibited?

(b) What is a 'Nagar she'Yesh b'Rosho Gelustera', and why does Rebbi Yossi permit its use as a bolt?

(c) Rebbi Eliezer, who forbids even a 'Nagar she'Yesh b'Rosho Gelustera', brings a proof from an incident in which Raban Gamliel and the Elders forbade it - even though until that time, it had been customarily permitted.
How did Rebbi Yossi counter that proof?

(d) Both Tana'im agree that the bolt (even if it has a knob on top) must be tied.
What then, is their Machlokes?

Answers to questions
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