Eruvin - Simanim ףד ב – Daf 2 הרוק Lowering a .1 The opening Mishnah states that if a mavoi has a korah (crossbeam) placed at the entrance higher than twenty amos, the korah must be lowered. Rebbe Yehudah says it does not need to be lowered. The Chochomim derive – םימכח אל דמל הו אלא וחתפמ לש יה לכ ,Rav Yehudah said in the name of Rav Rebbe - יבר הדוהי אל הדמל אלא וחתפמ לש וא םל their ruling from the entrance of the Heichal, and Yehudah, derived his ruling from the entranceway of the Antechamber, and it is stated in a Mishnah in The entranceway to the Heichal was twenty – וחתפ לש יה לכ והבג םירשע המא ובחרו רשע תומא ,Middos and the entranceway to the – לשו א ו םל והבג םיעברא המא ו ובחר םירשע ,amos high and ten amos wide antechamber was forty amos high and twenty amos wide. 2. The Mishkan is called Mikdash and vice versa The Gemara went on to elaborate how both the Chochomim and Rebbe Yehudah derive their rulings And he shall slaughter [the offering] at the entranceway – וטחשו חתפ להא ומ דע ,from the same passuk of the Ohel Moed. The Gemara questions how the Chochomim and Rebbe Yehudah can base their dispute on a passuk כשא ח ן כשמ ן ,referring to the Ohel Moed whose entranceway was only ten amos high, and answers We find in the Torah that the Mishkan is sometimes called, “the – אד י רק י שדקמ ו שדקמ אד י רק י כשמ ן ש יר דשק דמ קיא ושעו יל שדקמ ,Mikdash”, and sometimes the Mikdash is called “the Mishkan”, as it says in the passuk And they shall make for Me a ‘mikdash’ and I will dwell in their midst. Here we see that – יתנכשו ותב םכ ת ינש the Mishkan is sometimes called a “Mikdash”. Therefore, the passuk which the Chochomim and Rebbe Yehudah base their ruling on can be referring to the entranceway of the Beis HaMikdash which is higher than ten amos. 3. Why an entrance to a mavoi does not require doors The Gemara asks that if the Chochomim derive their ruling from the entranceway to the Heichal then the , רשכה במ ו י they should require doors like the Heichal had, yet we know in a later Mishnah that adjustment of a mavoi according to Beis Shammai requires a lechi and a korah, and according to Beis Hillel a lechi or a korah. Neither one requires a door? The doors of the Heichal were made – תותלד יה לכ נצל תועי אמלעב אוה ןדיבעד ,The Gemara answers merely for privacy, which means to lend a sense of dignity to the avodah. Siman – House The house of prayer, with crossbeams lowered to twenty amos high, was called Beis Mishkan HaMikdash, and featured elegant ornamental doors made merely to provide a sense of privacy. The Zichru Masechta Eruvin Program Eruvin - Simanim ףד ג – Daf 3 1. The korah serves as a heker Rav stated on Daf 2a that the Chachomim who hold that the beam of a mavoi may not be higher than twenty amos, derive their ruling from the height of the entrance into the Heichal, which was twenty amos. In today's daf, Rav Nachman bar Yitzchak disagrees and says that the reason the Chochomim limit a korah’s height to .to serve as reminder to differentiate between a mavoi and a reshus harabim - שמ ו ם ה י כ ר א twenty amos is Rashi explains that people will see it and know that the Rabbanon required it, and they will not come to a - ארתלמא confuse the mavoi with a reshus harabim. It also explains why the Rabbanon held that an prominence , above twenty amos is permitted, since people will notice the beam because of it. 2. When part of korah or s’chach is above twenty amos The Gemara asks what the halacha is if part of the korah is within twenty amos of the ground and the top part of the korah is above twenty amos? Similarly, what is the halacha if part of the s’chach is within twenty the korah of – במב ו י רשכ סב ו הכ ספ ו ל ,amos and part of the s’chach is above twenty amos. Rabbah answered the mavoi is valid and the sukkah is passul. • Rava from the town of Parzakya explained the difference between the korah and sukkah. Technically the sukkah should be valid if the lower part of the s’chach is within twenty amos, except that since a sukkah is meant for an individual, the person sitting in the sukkah will not be mindful and notice if some of the lower s’chach is removed and thereby make the sukkah passul. In the case of a mavoi, however, since it is meant for the public, they will remind each other to fix it if the lower part of the korah disintegrates. • Ravina said that Rabbah was machmir by the sukkah since it is a d’Oraysa, and lenient with the mavoi since it is a d’Rabbanon. the korah – ובמב י לוספ הכוסב הרישכ ,The Gemara brings an alternative version of Rabbah in which he rules of the mavoi is passul and the sukkah is valid, with explanations for Rabbah’s rationale. 3. The size of an amah the amah-unit mentioned in – תמא ס ו הכ ו תמא במ ו י המאב תב השמח ,Abaye said in the name of Rav Nachman the amah-unit – תמא כ אל י ם המאב תב השש the laws of sukkah and a mavoi is a five tefachim amah unit, and mentioned in the laws of kilayim is six tefachim. Rashi explains that Rav Nachman is stating that the amah- unit that will result in a chumrah is always used. This must be Rav Nachman’s intent, otherwise how would he apply different measures when the Mishnah does not indicate which measure should be used. – אלא ללה ו וש קח תו ו ללה ו בצע תו ,Rava said in the name of Rav Nachman that all amah-units are six tefachim the amos for kilayim are loose amos, meaning measured with a loose fist, and the amos for a sukkah and a mavoi are measured with tight amos, meaning measured with a tight fist . Tight fists are called “sad” resembling the compressed lips of someone who is sad. Loose fists are called “happy” resembling the slightly parted lips of one who smiles. Siman – Camel The distracted camel looking at the prominent hecker at the mavoi entrance, smashed into a sukkah with some s’chach above twenty amos, that was full of unhappy tight fisted guests debating the size of an amah. The Zichru Masechta Eruvin Program Eruvin - Simanim ףד ד – Daf 4 1. Parts of the mizbayach measured with five tefachim amos לכ תומא ורמאש םימכח םיאלכב המאב תב השש ו דבלב ,Rabban Shimon ben Gamliel stated in a Baraisa All the amah-units the Chochomim mentioned in regard to kilayim are measured – אלש י ה ו צמ ו צמ ו ת מוצ והי ל using an amah of six tefachim provided that they should not be precise, meaning that they should be loose tefach-amos. The Gemara suggests that stipulating that kilayim require six tefachim amos, implies that Rabban Shimon ben Gamliel holds that with regards to a sukkah and a mavoi, five tefachim amos are used, which would support Abaye’s position. The Gemara answers that Rabban Shimon ben Gamliel may have come to exclude the amah-units the base, ledge and horns of the – דוסי ,חבזמה ,בבוסה נרקה ,תו חבזמו בהזה mentioned in context of the mizbayach, as well as width and depth of the golden mizbayach ,which were all measured using five tefachim amah-units. יציצח ן הכלה השמל יסמ נ י .2 standard – ירועיש ן יציצח ן יציחמו ן הכלה השמל יסמ נ י ,Rebbe Chiya bar Ashi said in the name of Rav measurements, interpositions and partitions are all laws which were given orally to Moshe at Har Sinai. interpositions are in fact d’Oraysa, and that hair is also chotzeitz - צח י צ י ן After proving that the laws of רבד ,d’Oraysa, the Gemara clarifies that Rav was referring to a halacha which Rebbe Yitzchok taught According to Torah law, (meaning Halacha l’Moshe m’Sinai), something on – הרות ובור דיפקמו ילע ו ץצוח ו ילע דיפקמו ובור הרות one’s hair is only a chatzitza if it covers the majority of the hair, and if one objects to it being there. Rashi gives the examples of dried blood, ink, clay or tar. Rashi also explains that if one does not object to the object being on his hair, it is considered as part of the body. The Rabbanon decreed that even if only one factor exists, meaning it covers most of one’s hair, or if he objects to it being on his hair, the tevillah is invalid. יציחמ ן הכלה השמל יסמ נ י .3 The Gemara challenges Rav’s assertion that the halacha of mechitzos is a halacha l’Moshe m’Sinai from one of Rav’s own teachings in which he states that we derive the law that a mechitzah is ten tefachim from the fact that the aron was nine tefachim and the kapores was one tefach, for a total of ten tefachim. The Gemara answers that Rav was referring to the view of Rebbe Yehudah who holds that the height of the aron was only seven and a half tefachim, and therefore it cannot serve as the source for mechitzos.