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1) RAV YOSEF BECAME UPSET WITH RAV MENASHYA
QUESTION: The Beraisa teaches the respective amounts of spices, vegetables, nuts, and fruits of Ma'aser Ani that one must give to a poor person in the threshing grounds. Rav Menashya bar Sheguvli said in the name of Rav that one must use the same amounts when he makes an Eruv with those foods.

Rav Yosef exclaimed that Rav Menashya was incorrect ("May his Master forgive Rav Menashya!"). Rav Yosef explained that when Rav said "the same applies to Eruv," he did not say it with regard to the Beraisa, but rather with regard to the Mishnah in Pe'ah (8:5) which teaches the respective amounts of wheat, barley, figs, wine, and oil of Ma'aser Ani that one must give to a poor person on the threshing grounds.

The Gemara asks what difference it makes whether Rav made his statement with reference to the Beraisa or to the Mishnah? The amount of food required to make an Eruv should be the same as the amount required for Ma'aser Ani, regardless of what type of food is used. The Gemara answers that Rav Yosef insisted that Rav made his statement with reference to the Mishnah because Rav stated explicitly that the amount of wine needed to make an Eruv is the same as that needed for Ma'aser Ani (two Revi'iyos).

How does the Gemara answer its question? Further, why was Rav Yosef so upset when Rav Menashya said that Rav's statement, "The same applies to Eruv," was said with reference to the Beraisa? Even if it was originally said with regard to the Mishnah, the same statement should apply to the Beraisa, since the required amounts of the different types of food for Ma'aser Ani and for Eruv Techumim are equal.

ANSWERS:
(a) RASHI (according to the RITVA) says that while Rav Menashya's inaccuracy has no Halachic ramifications, Rav Yosef was upset that he did not recount the statement the way Rav Yosef had originally taught it to him.

(b) TOSFOS (DH Mai Ulmei) and the TOSFOS HA'ROSH answer that Rav's statement was said only with regard to the items in the Mishnah. Therefore, the amounts listed in the Beraisa do not apply to Eruv. When the Gemara asks, "What is the difference whether Rav's statement was said with regard to the Mishnah or the Beraisa," it does not mean to imply that Rav's statement applies to both. Rather, the question is how Rav Yosef knew to which one Rav's statement referred. Once it is determined that Rav's statement refers to the Mishnah, one may conclude that the amounts listed in the Beraisa do not apply to Eruvin.

(c) The RA'AVAD (cited by the Rashba) explains that since Rav said that the measure of wine is the same for Eruv as it is for Ma'aser Ani, one may infer that Rav made his statement ("the same applies to Eruv") only with regard to wine. Not only was Rav's statement limited to the Mishnah, but it was limited to only one case in the Mishnah -- the case of wine. (Initially, however, when the Gemara assumed that his statement referred to everything in the Mishnah, it assumed that it should refer to everything in the Beraisa as well.)

(d) TOSFOS RABEINU PERETZ explains that normally, the amount of wine needed for a Mitzvah is a Revi'is. If Rav's statement was said with regard to the Beraisa (which does not mention wine), one might infer that a Revi'is of wine is sufficient for Eruv Techumim, just as it is enough for most Mitzvos. Rav Yosef was insistent that Rav Menashya should relate Rav's statement with regard to the Mishnah (which does mention wine), in order to teach clearly that two Revi'iyos are necessary to make an Eruv.

2) USING RAW MEAT FOR AN ERUV
QUESTION: The Gemara discusses the quantity of raw meat needed to make an Eruv. If an Eruv must be made of a food that can be eaten on Shabbos, how can raw meat be used for an Eruv? People do not eat raw meat.

ANSWERS:
(a) The RASHBA and RAN explain that "raw meat" here refers to meat that was salted but not yet cooked. Salting processes the meat like roasting, and thus people can eat salted meat.

(b) The RITVA explains that "raw" does not mean completely raw, but partially raw, as the term is used in Sanhedrin (70b) (and elsewhere).

(c) The KORBAN NESANEL (3:1:400, and in Shabbos 18:3:7) says that even meat that is completely raw may also be used for an Eruv. This is because people do eat such meat, as the Gemara says in Shabbos (128a). (Although the Gemara says only that soft raw meat is "Chazi l'Umtza," the Korban Nesanel asserts that hard meat is also fit to eat raw.)

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