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Daf Ditty Eruvin 11 “Rav Naḥman says: Impudence is effective even toward Heaven.” Sanhedrin 105b 1 The Gemara now examines the matter itself with regard to Rav Ḥisda’s statement cited above. Rav Ḥisda said: If one prepared an opening in the form of a doorway from the side, placing the horizontal cross beam to the sides, rather than on top, of the vertical posts, he has not done anything. And Rav Ḥisda also said: The opening in the form of a doorway of which the Sages spoke must be strong enough to mount a door in it, and even if it is merely a flimsy door of straw. Reish Lakish said in the name of Rabbi Yannai: The opening in the form of a doorway requires a mark in the doorpost for hinges. The Gemara asks: What is a mark for hinges? 2 Rav Avya said: Loops [avkata] into which the hinge is inserted, so that it will be possible to mount a door in the doorway. The Gemara relates that Rav Aḥa, the son of Rav Avya, once found the students of Rav Ashi and said to them: Did the Master, Rav Ashi, say anything with regard to an opening in the form of a doorway? They said to him: He said nothing, implying that an indication for hinges is unnecessary. A Sage taught a baraita: The form of a doorway of which they spoke consists of a reed from here, on one side, and a reed from there, on the opposite side, and a reed on top of them. The Gemara asks: Need the lower reeds reach high enough to touch the upper reed, or do they not need to touch it? Rav Naḥman said: They do not need to touch it; and Rav Sheshet said: They need to touch it. The Gemara relates that Rav Naḥman went ahead and performed an action in the house of the Exilarch in accordance with his own opinion. He constructed an opening in the form of a doorway such that the upper reed was not in contact with the lower reeds. Rav Sheshet said to his attendant, Rav Gadda: Go, remove those reeds and throw them away. The attendant went, removed the reeds, and threw them away. Members of the Exilarch’s court found him and imprisoned him for destroying the form of a doorway that permitted them to carry. Rav Sheshet went and stood at the door of the prison, and called out to him: Gadda, go out and come to me. The Exilarch’s men released him, and he went out and came to Rav Sheshet. 3 The Gemara relates that Rav Sheshet once found Rabba bar Shmuel and said to him: Did the Master teach anything with regard to the halakhot of the form of a doorway? He said to him: Yes, we learned in a baraita: With regard to an arched gateway, Rabbi Meir deems the owner obligated to affix a mezuza, and the Rabbis deem him exempt. However, they both agree that if its supports, the vertical sides of the gate before it arches, are ten handbreadths high, that the gate requires a mezuza. Constucting a valid tzuras hapesach R’ Chisda ruled that a tzuras hapesach with the crossbeams extending from the side of the poles rather than over the top is invalid. Additionally, the tzuras hapesach must be strong enough to 4 support a door of straw. Reish Lakish in the name of R’ Yanai ruled that a tzuras hapesach must have an indication of a hinge, i.e. a pivot hole. A Baraisa rules that a tzuras hapesach is constructed with a pole on each side of the opening and a third pole over the top of the other two. R’ Nachman rules that the crossbeam does not have to touch the side beams, as opposed to R’ Sheishes who rules that they must touch the side beams. R’ Sheishes had an encounter with Rabbah bar Shmuel who demonstrated from a halachah regarding a mezuzah on an archway that the crossbeam does not have to touch the sidebeams. Tzuras ha'Pesach is a stick on each side and a stick on top of them. (Rabbeinu Meir (brought in Rosh) – Rav Acha brings this Beraisa, which does not require the Korah to be a Tefach thick. It can be Mashehu (arbitrarily small). Surely, Heker Tzir is required, for no one argues with Reish Lakish. Ri'az - the Korah can be Mashehu, i.e. it need not be big enough for Heker Tzir.) Rav Nachman relied on his leniency to make a Tzuras ha'Pesach for the Reish Galusa (the executive head of Bnei Yisrael in Bavel). Rav Sheshes told his attendant, Rav Gada, to knock it down. He obeyed. (Perhaps Rav Sheshes was unable to do so himself, for he was blind). People of the Reish Galusa's house incarcerated him. Rav Sheshes came to the door and requested that Gada come out. They let him out. (Ya'avetz - they had assumed that he himself decided to knock it down. When they heard that Rav Sheshes told him to, they released him.) 5 As an aside, Abaye explains the dispute between R’ Meir and Rabanan regarding an archway that has legs three tefachim high with a total height of ten tefachim but it narrows to less than four tefachim wide and there is room in the adjacent wall to carve out a four tefach width for the entire height. According to R’ Meir we view the entrance as if it has been carved out and a mezuzah is required, whereas according to Rabanan we do not look at the entrance as if it was carved out and a mezuzah is not required. A tzuras hapesach that is on the side 1 Rav Chisda teaches that a tzuras hapesach that is on the side is invalid. In order to form the shape of a door way it is necessary reed (lintel) to rest on top of the two sideposts (l’chayayim) rather than stretch from one to the other on the side of the sideposts. This creates a challenge when constructing an eruv that utilizes telephone or electrical poles to create a tzuras hapesach. In theory, if one attaches a lechi on two telephone poles beneath one of the wires he has constructed a valid tzuras hapesach. 1 Daf Digest 6 The question is, however, is it necessary to use precise measuring instruments to assure that the wire is directly over each lechi or perhaps one may rely on one’s vision and as long as it appears that the wire is directly over each lechi the eruv is valid? Teshuvas Avnei Yashpei points out that there are many halachos that rely upon a person’s vision rather than precise measuring instruments. For example, Chochmas Adam writes that there is no need to examine vinegar under a microscope to determine whether there are microscopic sized bugs. Bugs that are visible to the naked eye are prohibited but not those that are not visible to the naked eye. Avnei Yashpei then asserts that one cannot prove from this halachah that for all matters of halachah that we only take into account what is visible to the eye to the exclusion of using precise measuring instruments. The reason is that it is possible that when it comes to prohibitions there is no reason to use measuring instruments since the Torah was not given to the angels who can be so precise. In contrast, when it comes to the construction of a tzuras hapesach it is possible to be precise and perhaps one is obligated to use those instruments in order to be precise. He then suggests a rationale to be lenient. A tzuras hapesach serves as wall and it must conform to the manner in which people construct walls. Accordingly, since people construct walls that appear to their eyes straight without confirming that they are straight with the use of instruments it is sufficient for it to appear that the wire is above the l’chayayim. Rav Mordechai Kornfeld writes:2 HOW TO MAKE A "TZURAS HA'PESACH" The Gemara lists several conditions that must be fulfilled in order to build a valid Tzuras ha'Pesach to permit one to carry in a Mavoy: 1. Rav Chisda rules that the board or cord that serves as the top of the Tzuras ha'Pesach must be resting on the top of the two side-posts. If it is resting on (or wrapped around) the sides of the posts, it is not a valid Tzuras ha'Pesach. 2. Rav Chisda also rules that the Tzuras ha'Pesach must be strong enough to support a door (even though it is not necessary to actually affix a door), but it suffices if the Tzuras ha'Pesach is strong enough to support a door made out of a light material, such as straw. 3. Reish Lakish in the name of Rebbi Yanai rules that a Tzuras ha'Pesach must have a recognizable place in which to insert a door-pivot (this refers to a small hole in the ground near one side-post of the Tzuras ha'Pesach). 4. Rav Nachman adds that there is a leniency in the laws of Tzuras ha'Pesach. The two side- posts do not need to reach the board on top (although they must be directly below it), and they 2 Daf Advancement Forum 7 even may be several Amos away from it. (They are considered to reach the top board due to the principle of Gud Asik.) Rav Sheshes argues and requires that the board actually rest on the side- posts.
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