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Eruvin 67
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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.
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1) [line 2] D'ACHADA DASHA U'MISHTAMSHA - the people of the inner courtyard
close the gate between them and the outer courtyard and they use the inner
courtyard
2) [line 7] EINO TZARICH L'VATEL RESHUS L'CHOL ECHAD V'ECHAD
(a) In the event that the inhabitants of a courtyard did not set an Eruv
Chatzeiros before Shabbos, carrying may still be permitted if *Bitul
Reshuyos* is done. This is accomplished as follows: If none of the people in
the courtyard made an Eruv, all of the inhabitants of the courtyard may
nullify their domains in favor of one of the inhabitants. All of the
houses/courtyards in the area are considered the private domain of the
person chosen. If some of those in the courtyard made an Eruv together,
those who did not may nullify their domains in favor of the collective
domain of those who made an Eruv.
(b) Bitul Reshuyos may be done as long as the following conditions are met:
(1) The nullification must be done only in favor of a *single* person or a
collective party who made an Eruv together; (2) those who nullified their
domains may not transfer objects from their houses to the courtyard or vice
versa. Bitul Reshuyos only permits carrying in the courtyard and from the
courtyard to the house of the person/s chosen, Eruvin 69b. (According to
some Tana'im, the *other residents* of the courtyard may carry from the
house of the Mevatel to the courtyard as well, Eruvin 26b). If one of the
houseowners who nullified their domains transfers from his house to the
courtyard or vice versa, it constitutes a repeal of the nullification, and
it becomes once again prohibited to carry in the courtyard. (Eruvin 26a and
RASHI DH Anshei Chatzer)
(c) The Tana'im argue as to whether the Bitul that is done in favor of a
collective party must be done to the entire party as a whole, or whether it
is sufficient to be Mevatel to any one member of the party.
3) [line 11] MARTA'AN SIFVASEI - his lips would tremble
4) [line 12] PILPULEI - his profound reasoning and in-depth analysis of his
learning
*5*) [line 26] ALIBA D'MAN D'AMAR SOCHRIN - that is, Rebbi Yochanan at the
top of 66a
6) [line 35] KERONOS - wagons, coaches
7) [line 36] D'MEYACHED LEI - that is exclusively his
8) [last line] MI'SHMEI D'ULFANA - quoting a tradition he received
67b---------------------------------------67b
9) [line 8] KARPAF YOSER MI'BEIS SE'ASAYIM SHE'LO HUKAF L'DIRAH
(a) Karpifos are enclosed areas that are located outside of a settlement,
used for storage and other such purposes. Lo Hukaf l'Dirah means that the
enclosure around the Karpaf was not built for residential purposes.
(b) A Beis Se'asayim is a parcel of land in which two Se'ah of grain is
normally planted, which is the area of the Azarah of the Mishkan, 50 by 100
Amos, approx. 1,152 square meters (12,400 square feet) or 1,659 square
meters (17,856 square feet), depending upon the differing Halachic opinions.
(c) Since it is fully enclosed, a Karpaf is a Reshus ha'Yachid. A person who
throws an object into it from Reshus ha'Rabim is Chayav. However, if it was
not enclosed for residential purposes but for storage and the like, and it
is also larger than Beis Se'asayim, the Chachamim prohibited carrying in it
more than a distance of four Amos lest people mistake it for a Reshus
ha'Rabim.
10) [line 10] MECHUSERES DIYURIN - it is lacking tenants (and therefore it
is forbidden to carry in it)
11) [line 22] TERUTZEI MASNEYASA - to explain Beraisos
12) [line 37] ISHTAFICH CHAMIMEI - the hot water prepared for his
circumcision spilled
13) [line 38] MIGO BEISA'I - from my house
14) [line 40] V'LO SHAVKAN RAV YOSEF - and Rav Yosef did not let me
15) [line 41] MOSVINAN TIYUVTA - we ask a contradiction
16) [last line] HAZA'AH (The Sprinkling of Mei Chatas)
(a) If a person (or utensil) became Tamei through touching a Mes, he must
wait seven days to become Tahor. On the third and seventh days he must have
spring water mixed with the ashes of the Parah Adumah (Mei Chatas) sprinkled
on him. A person who is Tahor dips three hyssops which have been bound
together into the mixture and sprinkles them on the person who is Tamei.
(b) Haza'ah is prohibited on Shabbos mid'Rabanan, since it is included in
the proibition of fixing, "Tikun Mana." (The person who becomes Tahor is, in
a way, becoming "fixed.") (RASHI to Pesachim 65b)
17) [last line] AMIRAH L'NACHRI
(a) Shevus refers to actions that the Rabanan prohibited on Shabbos.
Torah states "u'va'Yom ha'Shevi'i Tishbos" ("and you shall rest on the
seventh day") (Shemos 23:12). Rabanan learn that this applies even to
things that are not Melachos, and as a result they prohibited actions that
were permitted mid'Oraisa (see Shabbos 114b).
(b) Telling a non-Jew to do Melachah for a Jew is one of the Shevus decrees.
Even though non-Jews transgress no prohibition by doing Melachah on Shabbos,
the Rabanan prohibited telling them to do Melachah for Jews. This
prohibition applies even if they are told on Friday, and even if the
Melachah is only needed for after Shabbos. (see RAMBAM Hilchos Shabbos,
Chapter 6)
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