Dear Rav Mordecai,
Daf 9a
1) Do you have an understanding about why Rash"i mentions DOFEN AKUMA in D"H BASKOFES BAYIS? Does Rash"i understand somehow that it plays a part in Rav Ashi'[s case??
Daf 8b
2) Rash"i D"H l'Ma'alah me'Asara states that only in the hava amina do we think that he can take it on Shabbos! The Marsha explains that Rashi means to punctuate not that he can, but rather that he can take it on Shabbos actually! KM"L according the second answer (Karmelis, Rshus Harabim) that we are referring to Bein Hashmoshos and since it's only a shvus there is no Gezerah! (therefore it's a good Eruv )
Question - Since our Gemarra is not the being mechadesh that the din of
Eruv is established Bein Hashmasos (e.g. it's not the mkor) Why couldn't
Rashi learn simply that according to the hava amina we didn't know that
there is no Gezerah for a shvus Bein Hasmashos? [and of course we know
that the din of Eruv is established Bein Hashmoshos]?
3) Rash"i D"H U'Mai L'Matuh states that from the inside edge of the pit
and downwards is a Rshus Hayachid! What happened to the law of Gud Asik
that the rshus hayacid goes all the way up to the Rekia?
Daf 8a
4) What is the logical difference between Chorei Rshus Harabim (where we
are talking of a hole in the wall - even in a case not so convenient for
the rshus harabim like the case of Chakak bo 4 al 4) and Guma B'rshus
Harabim that Abaye (who he himself paskens Chorei R'shus Harabim is same
as Rshus Harabim) asks Rav Yosef what the law is by Guma?
Daf 7a
5) Rash"i D"H Eeleima d'ee eeka mechitzah yud - gives the example of
beeka hamukefes geder . It seems to me that Rash"i is coming to argue
with Tosfos (that learns Rauy) since Rashi for sure knew of Tosfos
question of Yam! How does Rashi answer Tosfos question and why does he
specifically pick this example?
Elimelech Guttman, Lakewood, N.J.
Reb Elimelech, thank you for sharing with us your enlightening questions! I'll do my best to reply to them, I hope you find my answers helpful!
1) I think that Rashi DH b'Iskupas Bayis is simply quoting the full statement as it appears in the Gemara (Sukah 4b): "Gud, Lavud, and Dofen Akumah are all Halachah l'Moshe m'Sinai"
2) Rashi means that the Gemara now believes that Shabbos and Bein ha'Shemashos are equal; therefore if it is permissbile to carry to the pit during Bein ha'Shemashos (which it is, since the Eruv works), it must also be permitted on SHabbos itself. Rashi means that even on Shabbos it is permissible to carry to the pit, and not just during Bein ha'Shemashos. (This is what the Maharsha means as well.)
3) Rashi does not mean that if one places an object on top of the pit it is not in Reshus ha'Yachid. It certainly is, as you say, however since there is no surface above the pit upon which to place objects, the possibility is not being discussed. What Rashi means to say is that even if the object is placed high up in the pit, and not on its floor, it is still Reshus ha'Yachid, since anywhere inside its edge is Reshus ha'Yachid.
4) A pit or a puddle in Reshus ha'Rabim is hard to get to . That is, it is not comfortable to go into a puddle, or a pit, in order to use it. Chorei Reshus ha'Rabim are simply small cavities in the wall of Reshus ha'Rabim. It is easy to reach them, but their use is limited since not many objects fit in them. In such a case, Abaye gives the cavities the status of Reshus ha'Rabim since they can at least be used for needles and the like, in a comfortable manner.
5) Rashi did not accept Tosfos' answer since it is forced; a covering on top of poles is never called "Mechitzah" in any other Gemara! As for answering Tosfos' question on Rashi, we suggested an answer in our Insights to the Daf (7:2), which I will forward to you separately.
Be well, and stay in touch!
-Mordecai