ERUVIN 101 ג€“ The Zechus of today's learning has been dedicated by Dr. Louis and Rita Katz of Modi'in, Israel, for the Refuah Sheleimah of their granddaughter, Dafna Chaya bat Chasya Rivka.

1)

(a)The Tana of our Mishnah says 'ha'Deles she'be'Muktzah v'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'?

1)

(a)A Muktzeh is a storage-yard behind the house that is not in constant use, and one tends to make a temporary door which is not properly fitted, but that can be easily detached and placed on the floor.

(b)To be able to put a door in place, it must be tied and suspended in the air (with not even one end touching the ground - which Chazal refer to as dragging).

(c)Putting up a door which is ...

1. ... not tied - is Binyan.

2. ... tied but not suspended - looks like Binyan.

(d)'Chadakim she'ba'Pirtzah' - is a bundle of thorns which one uses to fill in a gap in a wall, and which one sometimes removes.

2)

(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 ?

2)

(a)Rava establishes the Beraisa which permits putting a door in place even if it is dragging on the ground, by one which had a hinge (and is therefore clearly recognizable as a door) - even if it does not have one now.

(b)'Kankan ha'Nigrar' - is the part of the plow-share that one holds on to - behind the plow, which the Tana in the Beraisa tells, may be used to bolt a door as long as it is tied even if it is not suspended, but dragging - as long as it is not lying completely on the ground.

(c)Yom-Tov has exactly the same Din as Shabbos regarding the above.

3)

(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'.)

3)

(a)Deles Almanah is either a door that is made of one piece of wood, or one whose boards are not connected with bars, which would demonstrate that it is indeed a door.

(b)The Chidush of 'Deles Almanah ha'Nigreres Ein No'alin Bah' - is that, even though it has a hinge, it is nevertheless forbidden to put it up.

4)

(a)What do Madurta, Bei'asa, Kidra, Puri'a, and Chavita have in common?

(b)What is ...

1. 'Madurta'?

2. 'Bei'asa'?

3. Kidra?

4. 'Puri'a'?

5. 'Chavita'?

(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?

4)

(a)When placing a Madurta, a Bei'asa, a Kidra, a Puri'a and a Chavita - one must be careful to put the top section in place before the lower one, in order to avoid Binyan Ohel.

(b)

1. 'Madurta' is - a fire, where one places some logs on top of others that are placed slightly apart (thereby forming an Ohel - which is the central issue in all the cases).

2. 'Bei'asa' is - eggs that one places on top of two pieces of wood placed slightly apart, over the fire to roast.

3. 'Kidra' is - a pot that one places on top of two barrels placed slightly apart.

4. Puri'ah is a portable leather bed that one fits on to a frame by means of loops.

5. 'Chavita' is - the way that one arranges the barrels, one on top of the other, in the wine-cellar.

(c)The first three cases are speaking about Yom-Tov, not Shabbos.

(d)Rebbi Yehoshua explained the analogy of the Tzadikim to thorns by establishing the thorns as the bundle of thorns referred to above (in 1d): Just as the bundle of thorns protect the breach, so too, do the Tzadikim shield over Klal Yisrael. Alternatively, the Navi means to say that the Tzadikim cause the evil nations of the world to become crushed in the World to Come.

5)

(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?

5)

(a)Rebbi Meir prohibits standing in a Reshus ha'Yachid and opening a door in a Reshus ha'Rabim or vice-versa - because he is afraid that one may transfer the key to where he is standing.

(b)The case of standing in a Reshus ha'Rabim and opening a door in a Reshus ha'Yachid speaks when he takes the key from the roof to open the door in a lock which is higher than ten Tefachim; Rebbi Meir is afraid that he will lower the key to within ten Tefachim from the ground.

(c)In order to be allowed to carry, he will be obligated to build himself a Mechitzah of ten Tefachim on three sides, thereby enclosing the entire space in question, and forming a Reshus haYachid.

(d)'But how can that be?', the Chachamim asked Rebbi Meir. That is exactly what happened in the butcher's market, and they all used to open the door using the key placed on the window-ledge near the door (which was above ten Tefachim, as was the lock)!?

6)

(a)The Rabanan 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 Rabanan 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?

6)

(a)Yerushalayim is a Karmelis because the doors at both ends of its main road were kept locked at night.

(b)Rav Papa answers this by differentiating between the time before the walls of Yerushalayim (and its doors) were breached (when it is a Karmelis), and afterwards (when it became a Reshus ha'Rabim - and that is when our Mishnah speaks).

(c)A garden is considered a Karmelis - because it is more than a Beis Se'asayim, and not Hukaf l'Dirah.

(d)Rebbi Meir is speaking about taking the key for the garden through a hole in the wall which divides between his yard and the garden, and wants to open the door via the garden.

101b----------------------------------------101b

7)

(a)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?

7)

(a)Regarding a garden which adjoins a Reshus ha'Rabim, when there is a Beis Sha'ar adjoining the door that leads from one to the other, Rebbi Meir holds that he can only open the door from inside the Beis Sha'ar, on whichever side it is.

8)

(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 'v'Chen Chanuyos ha'Pesuchos li'Reshus ha'Rabim, bi'Zeman she'ha'Man'ul Lematah 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?

8)

(a)To open the lock of a shop that is below ten Tefachim from the street -one must place the key on the floor of the threshold.

(b)When the Tana says 'v'Chen Chanuyos ha'Pesuchos li'Reshus ha'Rabim, bi'Zeman she'ha'Man'ul Lematah me'Asarah Tefachim' - he wants to inform us that he is speaking about an Iskupas Karmelis, otherwise, Rebbi Meir would not permit standing in one major Reshus and carrying in another - as we saw in the Reisha (of 'Pischei Sha'arei Ginah' - see Tosfos DH 'mi'de'Ka'amar').

(c)From the fact that Rebbi Meir now permits standing in the street and moving the key (below ten Tefachim) in a Karmelis, we learn that Rebbi Meir retracted from his original stance, in forbidding even that (as we saw a little earlier).

9)

(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 Rabanan?

(d)We have already derived from this Beraisa a. the Machlokes between Rebbi Meir and the Rabanan of 'Chokekin Lehashlim', and b. that Rebbi Meir retracted with regard to standing in a Reshus d'Oraysa and carrying in a Reshus d'Rabanan. What is the third Chidush that emerges from the Beraisa?

9)

(a)If the lock is above ten Tefachim, he leaves the key on top of the lock, or on a window-ledge that is higher than ten Tefachim, from which he is permitted to take it when he stands on the Iskupah.

(b)If the surface-area of the lock would be ...

1. ...less than four by four Tefachim - then it would be a Makom P'tur. Why would Rebbi Meir forbid taking from it even if it was above ten Tefachim and the actual lock was lower.

2. ... more than four by four Tefachim - then how can the Rabanan permit taking the key from the Iskupas Karmelis to open a door in the Reshus ha'Yachid (above ten Tefachim)?

(c)We therefore establish the surface-area of the lock as being less than four by four Tefachim, but with additional space from which one could cut out to make it four by four: Rebbi Meir holds 'Chokekin Lehashlim (as we learnt above on Daf 11a) - making the area in question a Reshus haYachid, and the Rabanan do not (in which case it remains a Makpm P'tur).

(d)We have already derived from this Beraisa a. the Machlokes between Rebbi Meir and the Rabanan of 'Chokekin Lehashlim', and b. that Rebbi Meir retracted with regard to standing in a Reshus d'Oraysa and carrying in a Reshus d'Rabanan. The third Chidush that we learn from the Rabanan (who forbid taking from the Iskupas Karmelis and after opening the lock [a Makom Petur], to place the key on the window-ledge which is above ten Tefachim and more than four by four Tefachim) is - that one may not use a Makom Petur to transfer from one Reshus to another (even if one of them is Reshus d'Rabanan - like Ze'iri on 97b).

10)

(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 Yosi 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 Yosi 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?

10)

(a)Bolting a door using a straight bolt that is not fixed to the door, is prohibited - because the (unformed) bolt is Muktzeh.

(b)Rebbi Yosi permits a 'Nagar she'Yesh b'Rosho Gelustera' i.e. a bolt that has a thickened top and is fit to use as a pestle to pound pepper, in which case it is a Kli (albeit a Kli she'Melachto l'Isur), and may now be used as a bolt.

(c)Rebbi Yosi argues that (by the incident with Raban Gamliel and the Elders) it was exactly the opposite: initially, it was customarily forbidden, and it was the Elders who permitted it.

(d)The Machlokes Tana'im is when the rounded bolt is tied, but with such weak string, that if one were to attempt to pick it up by the string, the string would break. Rebbi Yosi considers this sufficient to render it tied, Rebbi Eliezer does not - and we are now about to learn that a bolt must be fixed or at least tied to the door before it may be used._

OTHER D.A.F. RESOURCES
ON THIS DAF