ERUVIN 49 (21 Marcheshvan) - Dedicated l'Iluy Nishmat Harav Moshe Zrihen ben Rachel, Dayan in Marrakech, Morocco, by Dr. Alain Bitton of Geneva, Switzerland.

[49a - 40 lines; 49b - 29 lines]

1)[line 7]מחזרת מותרהMACHAZERES MOSARAH- may return the food that is left over

2)[line 13]רגילהREGILAH- routinely uses one Mavoy as a thoroughfare

3)[line 20]כופין על מדת סדוםKOFIN AL MIDAS SEDOM

(a)Midas Sedom means not wanting others to benefit from one's possessions even when it will not cause the owner any loss. (The expression originates with the people of the town of Sedom. Sedom had a most plentiful, fertile land that incurred no loss when others came to benefit from it; however, they let no outsiders benefit from their land, even enacting laws and inflicting bodily torture to keep strangers away.)

(b)The Gemara (Bava Basra 59a) concludes that it is agreed by all that Beis Din may force a person to desist from acting according to Midas Sedom when he prevents his fellow man from benefiting from his possessions where he incurs no loss.

4)[line 22]עירוב שמוERUV SHEMO- it is called an "Eruv," a "fraternization" in which everyone lives in harmony

5)[line 23]מאנשי ורדינאANSHEI VARDINA- the people of Vardina, a town in Bavel near Bei Berai, who were known for their stinginess

6)[line 29]דמליין למנא ואייתרD'MALYAN L'MANA V'AISAR- [the food for the Eruv Chatzeiros was portioned into two containers only because] they filled one container and still had more [food for which they needed another container]

7)[line 30]דפלגיה מיפלגD'PALGEI MIFLAG- where they intentionally divided it

8)[line 32]בבי מעצרתאBEI MA'ATZARTA- winepress

9a)[line 34]דכיון דמנח בסלאD'KEIVAN D'MANACH B'SALA- since there is bread in the basket [of the owner of the house]

b)[line 35]כמאן דמנח הכא דמיK'MAN D'MANACH HACHA DAMI- it is as if it (the bread of the owner) is placed here (in the same container as the bread of the Eruv Chatzeiros)

10)[line 36]דכולהו הכא דייריD'CHULHU HACHA DAIREI- [it is as if] they all live here (in the same house)

11)[line 37]במעהME'AH- a coin which has the value of one-sixth of a Dinar

12)[line 39]דאתי עירוב לאיקלקוליD'ASI ERUV L'IKALKULEI- the Halachah of Eruv Chatzeiros will be forgotten


13)[line 11]בעיקרוB'IKARO- next to the trunk of the tree

14)[line 18]כטבלא מרובעתK'TAVLA MERUBA'AS- like a square board

15)[line 18]כדי שיהיה נשכר לזויותKEDEI SHE'YIHEYEH NISKAR LA'ZAVIYOS- in order that he gain the corners (the extra area of a circumscribed square whose side is the same length as the diameter of the inscribed circle)

16)[line 27]חמר גמלCHAMAR GAMAL- (lit. a donkey-driver and a camel-driver) This is a metaphor for this person's predicament, meaning that (a) someone who drives a donkey that is in front of him and leads a camel that is behind him at the same time must look in both directions simultaneously, making it difficult to get anywhere (RASHI 35a); or (b) a donkey is normally driven from behind and a camel is normally led from the front. If a person switches their positions, both animals will not move according to his will, and he will not get very far (RABEINU CHANANEL ibid.). Similarly, this person is in doubt as to under which part of the tree he has acquired Shevisah. Therefore, he may walk northwards only 2000 Amos from the southernmost point of the tree, and walk southwards only 2000 Amos from the northernmost point of the tree (RASHI, 1st explanation). Alternatively, this person who is in doubt as to whether his Shevisah is where he is presently located or next to the tree is only permitted to walk the 2000 Amos between his present location and the tree (RASHI, 2nd explanation).