12TH CYCLE DEDICATIONS:
 
ERUVIN 96-100 - Dedicated in memory of Max (Meir Menachem ben Shlomo ha'Levi) Turkel, by his children Eddie and Lawrence and his wife Jean Turkel/Rafalowicz. Max was a warm and loving husband and father and is missed dearly by his family and friends. His Yahrzeit is 5 Teves.

1)

(a)The Gemara concludes that everyone agrees with Rebbi Elazar's Din (that nobody would take the trouble to re-spin torn threads to attach to the border of one's clothes. In that case, why does Rebbi Yehudah forbid carrying in new Tefilin (since, by the same token, no-one will take the trouble to make an amulet that resembles Tefilin, either)?

(b)Do we have a proof from here that, regarding Tefilin, a bow is not acceptable in lieu of a knot, because, if it were, why could one not make a bow, according to Rebbi Yehudah?

(c)Since the type of knot required on Tefilin is 'Halachah l'Moshe mi'Sinai', why do we need to say that Rebbi Yehudah forbids making a bow because he considers it to be a knot (which is forbidden on Shabbos)? Since without that, Tefilin require a proper knot 'Halachah l'Moshe mi'Sinai'?

(d)From where do we know that the 'Daled' and the 'Yud' made in the Tefilin straps, should be visible?

1)

(a)The Gemara concludes that everyone agrees with Rebbi Elazar's Din (that nobody would take the trouble to re-spin torn threads to attach to the border of one's clothes), and the reason that Rebbi Yehudah forbids carrying in new Tefilin, is not because of the suspicion that they may be Kamei'in, but because the straps have not yet been tied into the correct type of knots - and since tying a knot is prohibited on Shabbos, there is no way that one can carry theTefilin inside wearing them.

(b)There is no proof from here that a bow is not acceptable for Tefilin - perhaps it is, but Rebbi Yehudah forbids saving them because, in his opinion, a bow is considered a knot on Shabbos, and is forbidden.

(c)We are not advocating tying an ordinary bow, according to Rebbi Yehudah; what we are advocating is making a bow in the form of the knot that is required for Tefilin (i.e. like a 'Daled' or a 'Mem').

(d)We know that the 'Daled' and the 'Yud' made in the Tefilin straps, should be visible - from the Pasuk 'v'Ra'u Chol Amei ha'Aretz Ki Shem Hash-m Nikra Alecha' ... which pertains to Tefilin. So we see, that all parts which make up the Name of Hash-m should be visible.

2)

(a)Rav Chisda quoting Rav, says that someone who buys Tefilin wholesale from an uncertified salesman, must examine three individual Tefilin before the seller becomes certified. Which three Tefilin are referred to here, and what will he be certified for?

(b)What will be the Din if he examines just three Tefilin Shel Yad or three Tefilin Shel Rosh?

(c)When will the examination of three pieces (or even sets) of Tefilin not be effective?

2)

(a)When Rav Chisda quoting Rav, says that someone who buys Tefilin wholesale from an uncertified salesman, must examine three individual Tefilin before the seller becomes certified - he speaks about a salesman who always buys from the same Tefilin-maker (a fact that we normally take for granted). What he therefore means is that the customer must examine either two Shel Yad and one Shel Rosh or vice-versa, after which, the Tefilin-maker becomes certified (as far as he is concerned). From then on, he is permitted to buy from him blind.

(b)Should he examine only three Tefilin Shel Yad or three of Tefilin Shel Rosh - then he will only be certified for the type that he examined, but not for the other.

(c)The examination of three pieces or even sets of Tefilin will not be effective - if we know that the salesman tends to buy from different Tefilin-makers.

3)

(a)So how will Rav interpret the Beraisa quoted by Rabah bar Shmuel 'bi'Tefilin, Bodek Shalosh Shel Yad v'shel Rosh'?

(b)And how does he explain the Beraisa quoted by Rav Kahana 'bi'Tefilin, Bodek Shtayim, Shel Yad v'Shel Rosh'?

(c)If the author of this Beraisa is Rebbi, why does the Seifa say 've'Chen b'Tzeves ha'Sheni, v'Chen b'Tzeves ha'Shelishi'? Why does the third group not have a Chazakah after the first two?

(d)Then why does the Tana stop at Shelishi? Does that not suggest that the three form a Chazakah, and that the fourth and the fifth batch do not require examination?

3)

(a)Rav interprets the Beraisa: 'bi'Tefilin, Bodek Shalosh Shel Yad v'shel Rosh - to mean 'Bodek Shalosh, Mehen Shel Yad, u'Mehen Shel Rosh'.

(b)The Beraisa: 'bi'Tefilin, Bodek Shtayim, Shel Yad v'Shel Rosh' - he will explain in the same way, only the author of that Beraisa is Rebbi, in whose opinion two constitutes a Chazakah.

(c)The Seifa 've'Chen b'Tzeves ha'Sheni, v'Chen b'Tzeves ha'Shelishi' - goes like Rebbi too, and Rebbi agrees that when the salesman buys bundles of Tefilin, that there is no Chazakah, since one tends to buy bundles from different Tefilin-makers.

(d)The Tana mentions 'Shelishi' to inform us the above Chidush - namely, that when he buys bundles of Tefilin, there is no Chazakah. In fact, the same will apply to any subsequent purchase that he makes - each one will require an independent examination.

4)

(a)'Matz'an Tzevasin O Kerichos, Machshich Aleihen u'Mevi'an'. What is the difference between 'Tzevasin' and 'Kerichos'?

(b)Why should he not take them in pair by pair, like in the Reisha?

4)

(a)Tzevasin - means sets of Shel Yad and Shel Rosh; whereas Kerichos means a number of Shel Yad or a number of Shel Rosh.

(b)The Mishnah is speaking when there are so many pairs, that he will not finish saving them by nightfall. Consequently, since he will anyway be obligated to continue with the Mitzvah after nightfall, Chazal did not bother him to begin on Shabbos. All he needs to do is to wait until after Shabbos, and then, to carry them all inside in one trip.

5)

(a)'u've'Sakanah, Mechasan v'Holech'. How do we reconcile our Mishnah with the Beraisa, which says 'u've'Sakanah, Molichan Pachos Pachos me'Arba Amos'?

(b)If our Mishnah is speaking about the danger of being discovered by gentiles and killed, why does Rebbi Shimon say 'Nasnan la'Chaveiro' ... Why should he endanger his life by doing this?

(c)Why does ...

1. ... the Tana Kama prefer the method of carrying them less than four Amos at a time?

2. ... Rebbi Shimon prefer the method of handing them to one's friend etc.?

5)

(a)Our Mishnah, 'u've'Sakanah, Mechasan v'Holech' - is speaking about the danger of gentile robbers, who will kill him should they find wearing Tefilin; whereas the Beraisa: 'u've'Sakanah, Molichan Pachos Pachos m'Arba Amos' - is speaking about the danger of Jewish robbers, who will not threaten him because he is wearing Tefilin.

(b)Before Rebbi Shimon comments in the Seifa, we need to add to the Mishnah 'Bameh Devarim Amurim, b'Sakanas Ovdei-Kochavim, Aval b'Sakanas Listim, Molichan Pachos Pachos me'Arba Amos'.

(c)

1. The Tana Kama prefers the method of carrying them less than four Amos at a time - because handing them to one's friend ... is too public, and negates the spirit of Shabbos.

2. Rebbi Shimon prefer the method of handing them to one's friend ... - because someone who carries less than four Amos at a time, is likely to inadvertently transgress and carry more than four Amos from time to time.

97b----------------------------------------97b

6)

(a)What does 've'Chen Bno' mean? Why do they need to carry him?

(b)And why does the Tana add 'Afilu Hen Me'ah'? What is the Chidush?

6)

(a)'ve'Chen Be'no' means - that the same will apply to carrying a baby that was born out in the field, whom they now need to carry into town for the Bris Milah.

(b)The Tana adds 'Afilu Hen Me'ah', to teach us - that it is better to use this method, despite the fact that it is not good for the baby to be handled by so many people.

7)

(a)'Rebbi Yehudah Omer, Nosen Adam Chavis la'Chaveiro, va'Chaveiro la'Chaveiro' ... Does Rebbi Yehudah not agree with the Mishnah in Beitzah 'ha'Behemah v'ha'Kelim k'Raglei ha'Be'alim'?

(b)How does Rebbi Yehudah advocate carrying the water?

7)

(a)Rebbi Yehudah agrees with the principle 'ha'Behemah v'ha'Kelim k'Raglei ha'Be'alim'. However, he follows his own reasoning in Beitzah, where he says that water is different, because it is not considered a real object, and therefore is not Koneh Shevisah.

(b)Rebbi Yehudah advocates carrying the water - by pouring it from one barrel to another.

8)

(a)In what connection does Rebbi Yehudah say this in Beitzah?

(b)On what grounds does the Gemara reject the contention that water is not Koneh Shevisah?

(c)So why does Rebbi Yehudah permit one person to carry someone else's barrel of water?

(d)The source for such a Bitul (Tefeilah) is a Mishnah in Shabbos. What does the Mishnah say there?

8)

(a)Rebbi Yehudah says in Beitzah that although he agrees with the Chachamim, who say that if a woman borrowed various ingredients to make a dough, then the dough may be carried only to places which the various owners may go, he disagrees with them as far as the owner of the water goes. According to him, the owner of the water does not forbid the dough to be taken outside his Techum.

(b)The Gemara rejects this contention however, on the grounds that Rebbi Yehudah only made his statement with regard to a dough, where the water is not visible, but that he would not say such a thing by a barrel of water, where the water is visible as a separate entity. How do we know that? Because in a Beraisa, Rebbi Yehudah holds that even in a pot, where the water is absorbed in the food, it is not Batel, how much more so when it is in a barrel!

(c)So Rava establishes Rebbi Yehudah - by water which was not Koneh Shevisah, and a barrel which was, only the barrel is Batel to the water

(d)The Mishnah in Shabbos says that if someone carries out a corpse on a bed, he is Patur even for carrying the bed, because it is Batel to the corpse.

9)

(a)The Gemara queries the previous explanation, on the grounds that Rebbi Yehudah in a Beraisa, explicitly permits the barrel of water by a Shayara - exclusively. How does Rav Yosef therefore explain our Mishnah?

(b)Abaye reconciles the Mishnah with the Beraisa. How does he do that?

(c)Rav Ashi establishes our Mishnah by both a barrel and water which are Hefker. How does he then explain the Amru Lo who argue with Rebbi Yehudah, and say 'Lo Tehalech Zu Yoser me'Raglei Ba'aleha'?

9)

(a)On account of the Beraisa, where Rebbi Yehudah confines the Heter of passing on a barrel of water to a Shayara - Rav Yosef establishes our Mishnah too, by a Shayara, where Chazal permitted transporting the barrel of water, because of the urgency of the situation.

(b)Abaye learns that the Beraisa which confines the concession to a Shayara, is speaking when both the barrel and the water acquired Shevisah; whereas our Mishnah is speaking about a barrel which was Koneh Shevisah but water which was not. Consequently, it is permitted to transport them anywhere even not by a Shayara.

(c)Rav Ashi establishes our Mishnah by both a barrel and water which were not Koneh Shevisah - and the Amru Lo (who are none other than Rebbi Yochanan ben Nuri) hold 'Cheftzei Hefker Konin Shevisah'; consequently, when they say 'Lo Tehalech Yoser me'Raglei Ba'aleha', they actually mean to say that the barrel of water may go no further than a barrel of water that did have an owner.

10)

(a)If someone is reading a Sefer (in the form of a scroll) and one end rolls out of his hands on to the threshold of his house, our Mishnah permits rolling it back. Why is that?

(b)What is the Din if the same thing happens when he is standing on the roof of his house, and below, is a Reshus ha'Rabim?

(c)What does Rebbi Yehudah hold in this case?

(d)And what does Rebbi Shimon say?

10)

(a)Our Mishnah permits rolling back a Sefer whose one end rolled out of his hands and whose other end he still holding - precisely because he is still holding the other end, in which case, he is Patur.

(b)Our Mishnah records that, if a Sefer fell from his hands and it landed to within ten Tefachim of the street, he turns it upside-down, so that the writing is facing downwards.

(c)Rebbi Yehudah says that even if it no more than a hairsbreadth from the ground, one may retrieve it (this will explained later).

(d)Rebbi Shimon is the most lenient of all. According to him, even if it has already landed on the street, he may roll it back, since Chazal permitted all Isurei d'Rabanan, by to Sifrei Kodesh.

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