[73a- 49 lines; 73b - 45 lines]
1)[line 1]מקום פיתאMEKOM PITA- the place [where he eats] his meal (lit. his bread)
2)[line 2]והקייציןKAYATZIN- watchmen who guard figs that are left in the fields to dry
3)[line 2]והבורגניןBURGENIN- watchmen who reside in temporary huts in order to guard fields outside of the city
4)[line 4]בזמן שדרכן ללין בשדהB'ZMAN SHE'DARCHAN LALIN B'SADEH- when they sleep in the fields, even though they always eat in the city
5)[line 7]אמר רב יוסף לא שמיע ליAMAR RAV YOSEF LO SHEMI'A LI HA SHEMAITSA- Rav Yosef became sick and forgot much of his learning. His student Abaye reminded him of what he himself had taught. Here, Rav Yosef did not recall hearing Rav's opinion about what a person's dwelling place for Eruv purposes depends upon, which, our Gemara says, is where he eats.
6)[line 5]דאי ממטו להו ריפתא התםD'IY MAMTU LEHU RIFTA HASAM- that if bread were brought to them there (in the fields)
7)[line 14]חמש נשיםCHAMESH NASHIM- five women married to one husband
8)[line 16]מתיר בנשיםMATIR B'NASHIM- the wives are considered to dwell where their husband is, since they prefer to be where he is
9)[line 16]ואוסר בעבדיםV'OSER B'AVADIM- that is, slaves must contribute separately to the Eruv even if the Eruv is brought to the house of their master, and even if they and their master are the only ones living in that Chatzer.
10)[line 19]"[ודניאל בעא מן מלכא ומני על עבידתא די מדינת בבל לשדרך מישך ועבד נגו] ודניאל בתרע מלכא""[V'DANIEL BE'A MIN MALKA U'MANI AL AVIDETA DI MEDINAS BAVEL L'SHADRACH, MEISHACH, VA'AVAD NEGO,] V'DANIEL BI'SERA MALKA" - "[Daniel requested of the king of Bavel, and he duly appointed Shadrach, Meishach, and Avad Nego over the affairs of the land of Bavel,] and Daniel remained in the gate of the king" (Daniel 2:49) (DANIEL'S RISE TO POWER)
(a)After Daniel successfully reconstructed Nevuchadnetzar's dream and interpreted it, the king, unable to constrain himself, fell on his face before him and began to bring sacrifices. He then went on to acknowledge the greatness of HaSh-m, Whom he described as the G-d of gods and the Master of kings, who revealed the secrets that Daniel was able to pass on to him.
(b)Nevuchadnetzar showered Daniel with gifts and appointed him viceroy over the whole of Bavel and put him in charge of all of the sages of Bavel. Before taking up his post, however, Daniel put in a request for his three friends (Shadrach, Meishach, and Avad Nego) to be given major state positions, too. His request was granted, and they became charges-d'affairs of Babylon, while Daniel sat permanently at the gate of the king.
(c)This verse shows that Daniel, who was the slave of King Nevuchadnetzar, was considered to be in the presence of the king wherever he was (RASHI). Similarly, Rebbi Yehudah ben Bava rules that a slave need not contribute separately to the Eruv since he is inseparably linked to his master.
11)[line 31]והא אחין דכי גבו דמוV'HA ACHIN D'CHI GAVU DAMU- but there is the case of brothers [living in the same Chatzer as their father], where it is as if the Eruv is collected [since they eat at their father's house]. (We know this from the Mishnah, which states that there is no need for them to make an Eruv when no one else lives in that Chatzer.)
12)[line 32]הכא במאי עסקינן כגון דאיכא דיורין בהדייהו דמגו...HACHA B'MAI ASKINAN D'IKA DIYURIN B'HADAIHU D'MIGO...- When the Mishnah states that bringing the Eruv to a different place requires all of the brothers to join in, it was not referring to bringing the Eruv out of the Chatzer, but rather to a house within the Chatzer belonging to someone outside of the immediate family. Since there are those in the Chatzer who must join in an Eruv in order for carrying to be permitted, the brothers must join in as well.
13)[line 38]דאכלי נהמא בבאגאD'ACHLEI NAHAMA B'VA'AGA- that eat bread in an inn located in the fields.
14)[line 38]ובייתי בבי רבU'VAISEI B'VEI RAV- and spend the night in the Beis ha'Midrash (which was within 2000 Amos of the Ba'aga)
15)[line 39]כי משחינן להו תחומאKI MASHCHINAN LEHU TECHUMA- when we measure the Techum for them
16)[line 42]דאי מיתדר ליה התםD'IY MISDAR LEI HASAM- if he would find a place to lodge where he placed his Eruv
17)[line 44]כרבים דמו או כיחידים דמוK'RABIM DAMU O K'YECHIDIM DAMU (REGEL HA'MUTERES BI'MEKOMAH OSERES AFILU SHE'LO BI'MEKOMAH)
(a)All inhabitants of a courtyard must make an Eruv Chatzeiros together in order to carry within the Chatzer on Shabbos.
(b)The Tana'im argue as to whether those who regularly walk through one courtyard or Mavoy in order to reach a different courtyard or Mavoy where they live must join in the Eruv of the former. (Those who walk through a different Chatzer are described as having "Derisas ha'Regel" - lit. "trampling of the foot" - in that Chatzer.) For example, must the inhabitants of an inner courtyard be included in the Eruv of an outer courtyard?
(c)The Tana Kama rules that only if the members of the inner courtyard did not make an Eruv among themselves do they interfere with the Eruv of the outer courtyard (Regel ha'Asurah bi'Mekomah Oseres Afilu she'Lo bi'Mekomah). Rebbi Akiva rules that they must be included in any case (Regel ha'Muteres bi'Mekomah Oseres Afilu she'Lo bi'Mekomah).The Rabanan rule that they need not be included in the Eruv (k'Shem she'Regel ha'Muteres Einah Oseres, Kach Regel ha'Asurah Einah Oseres) (Eruvin 75a).
(d)Rami bar Chama asked Rav Chisda whether a father and son living together in an inner Chatzer are considered a Yachid or a Rabim. If they are a Yachid, then even if they did not make an Eruv together they do not prevent the outer Chatzer from carrying. This is according to the opinion of the Tana Kama, who says that Regel ha'Muteres bi'Mekomah Einah Oseres she'Lo bi'Mekomah.
18)[line 45]מבוי שלהן ניתר בלחי וקורהMAVOY SHELAHEN NITAR B'LECHI V'KORAH (LECHI V'KORAH)
(a)Although mid'Oraisa a Mavoy is a Reshus ha'Yachid, the Chachamim prohibited carrying objects in a Mavoy a distance of four Amos or more. This decree was enacted because of its similarity to a Reshus ha'Rabim, as many families make use of a single Mavoy.
(b)Carrying in a Mavoy is permitted if a Lechi is placed vertically against one of the walls at the entrance to the Mavoy. A Lechi is a pole, plank, or other object that is at least ten Tefachim high. It serves as a Mechitzah (a fourth wall) or as a Heker (reminder) to signal where the Reshus ha'Yachid ends and the Reshus ha'Rabim begins, so that people do not transfer objects from the Mavoy to the adjacent Reshus ha'Rabim (Eruvin 5a, 15a).
(c)Another method of permitting carrying in a Mavoy is with a Korah (a beam one Tefach wide). The Korah is placed horizontally across the top of the entrance to the Mavoy and serves as a Mechitzah (a fourth wall) or as a Heker (reminder) to signal where the Reshus ha'Yachid ends and the Reshus ha'Rabim begins, so that people do not transfer objects from the Mavoy to the adjacent Reshus ha'Rabim (see Insights to Eruvin 2a, and Graphic #1).
(d)The Lechi and Korah must be used in conjunction with a Shituf Mavo'os (see Introduction to Maseches Eruvin [III]) to permit carrying within the Mavoy.
(e)The Mishnah on 73b states that a Mavoy must have a minimum of two Chatzeros which open into it in order to receive this allowance, even if all other conditions are met. The Gemara here asks whether a father and his son living in individual Chatzeros opening into the same Mavoy are counted separately in order to reach the minimally required number of Chatzeros.
19)[line 47]ומבוי שלהן ניתר בלחי וקורהU'MAVOY SHELAHEN NITAR B'LECHI V'KORAH- The Gemara concludes that although they are considered one Reshus and do not need to make an Eruv with each other, since there are two distinct Chatzeros open to the Mavoy they fulfill the minimal requirements necessary for a Lechi or Korah.
73b----------------------------------------73b
20)[line 24]כיון דרובה עירבו לא משתכחאKEIVAN D'RUBAH IRVU LO MISHTAKCHA- Since only one member of the Chatzer forgot to join in the Eruv, we do not fear that people in that Chatzer will forget how to make an Eruv. In the case in which not every Chatzer joined in the Shituf Mevo'os, however, since an entire Chatzer did not join in there is more of a concern that the inhabitants of that Chatzer will forget what a Shituf Mevo'os is.
21)[line 25]לא תני פתוחות זו לזוLO TANI PESUCHOS ZU L'ZU- Rav did not have the words "Pesuchos Zu l'Zu" in the Mishnah. According to this Girsa, whenever the Mishnah refers to the Eruv made by the Chatzeros or the permissibility of carrying within the Chatzeros, it refers to each Chatzer's individual Eruv and carrying within that Chatzer.
22)[line 29]כל שיתוף... לאו שמיה שיתוףKOL SHITUF... LAV SHEMEI SHITUF- Every contributor to the Shituf of a Mavoy must bring his contribution to the Mavoy from his house through his Chatzer, and from that Chatzer into the Mavoy. If he carries it through a different Chatzer on the way to the Mavoy he does not appear to be participating in a Shituf Mevo'os. Therefore, in a situation where the Chatzeros of the Mavoy were open to each other, Rav would not allow them to make a Shituf Mevo'os for fear that they will bring their portion of the Shituf to the Mavoy through the neighboring Chatzer.
23)[line 33]דאפקיה ועייליהD'AFKEI V'AILEI- After the barrel of wine was jointly purchased, it happened to have been passed through every Chatzer and from each Chatzer into the Mavoy, without specific intent to enable the Shituf Mevo'os.
24)[line 34]כיצד משתתפין במבוי וכו'KEITZAD MISHTATFIN B'MAVOY V'CHULEI- see Mishnah 79b
25)[line 44]עד שיהו בתים וחצירות פתוחים לתוכוAD SHE'YEHU BATIM V'CHATZEROS PESUCHIN L'SOCHO- Rav understands that the minimum size of a Mavoy that is able to be permitted with a Lechi v'Korah (see #18 above) is one that has at least two Chatzeros opened into it, each containing at least two houses. Therefore, if all the Chatzeros of the Mavoy were open to each other, they would be considered one large Chatzer, and the Mavoy would be lacking the minimum number of Chatzeros.