ERUVIN 96-100 - Dedicated in memory of Max (Meir Menachem ben Shlomo ha'Levi) Turkel, by his children Eddie and Lawrence and his wife Jean Turkel/Rafalowicz. Max was a warm and loving husband and father and is missed dearly by his family and friends. His Yahrzeit is 5 Teves.

[99a - 45 lines; 99b - 41 lines]

*********************GIRSA SECTION*********************

We recommend using the textual changes suggested by the Bach and the marginal notes of the Vilna Shas. This section is devoted to any other important corrections that Acharonim have pointed out in the Gemara, Rashi and Tosfos.

[1] Gemara 99a [line 36]:

The words "Al Tikrei l'Mesan'ai Ela l'Masni'ai" אל תקרי למשנאי אלא למשניאי

should be "Al Tikrei Mesan'ai Ela Masni'ai" אל תקרי משנאי אלא משניאי (Dikdukei Sofrim #10. This is the Girsa in the Ein Yakov, and in Rashi to the Ein Yakov.)

[2] Rashi 99a [DH Ela (l'Masni'ai) Masni'ai — see Girsa above ד"ה למשניאי]

The words "l'Masni'im Da'ato b'Aninus" למשניאים דעתו באנינות

should be "l'Masni Da'ato b'Aninus" למשני דעתו אנינות (Rashi to the Ein Yakov)


1)[line 3]הא הוציאHA HOTZI- if he did take it out (of the length of four Amos in a Reshus ha'Rabim when he is standing in a Reshus ha'Yachid) — (a) even if he lifted it above ten Tefachim along the way (RASHI); (b) even though he passed it in front of himself (RABEINU CHANANEL quoted in TOSFOS)

2)[line 15]מחשבתו משויא ליה מקוםMACHASHAVTO MESHAVYA LEI MAKOM- (lit. his thought) his need [that the object leave the Reshus in just such a manner] gives it the status of a [significant] place. Tosfos points out that this logic is applicable only if the object will be affected in that place in a way which it cannot be affected anywhere else, such as in the mouth of a dog where it will be eaten or the inside of an oven where it will be burned. If he simply wants it in a certain place for his own purposes, we do not say Machashavto Meshavya Lei Makom.

3)[line 20]ופי אמהPI AMA- the opening from which urine exits the body

4)[line 21]עקירהAKIRAH- lit. [where it is] uprooted; i.e. the point within the body where urine leaves the bladder

5)[line 23]אף על גב דלא הפיך בה?AF AL GAV D'LO HAFICH BAH?- even though he has not swirled it (i.e. the saliva) around [in his mouth]; that is, he has not readied it to be spat out

6)[line 24]דבילהDEVEILAH- pressed figs [of Terumah]

7)[line 24]בידים מסואבותB'YADAYIM MESO'AVOS- with hands that are Tamei

8)[line 28]מוחלפת השיטהMUCHLEFES HA'SHITAH- Rebbi Yehudah changed his opinion from that what he previously stated

9)[line 29]כיחוKICHO- his phlegm (which is brought up into the mouth by coughing [O.F. tos - cough])

10)[line 30]מאי לאו רוק ונתלשMEI LAV ROK V'NITLASH- would it not be [the same for] spit which has been uprooted?

11)[line 35]"כל משנאי אהבו מות...""... KOL MESAN'AI AHAVU MAVES"- "... all those who hate Me, love death." (Mishlei 8:36) - By reading the word Mesan'ai as Masni'ai (see Girsa section #1, #2), the Gemara interprets this verse to mean that one who causes the sensitive mind of his Rebbi to be repulsed and revolted is worthy of death.

12)[line 36]והא מינס אניסV'HA MEINAS ANIS- but he is compelled to do so!

13)[line 37]לא יעמוד... וישתהLO YA'AMOD... V'YISHTEH- This is a Gezeirah lest one come to bring the cup into the Reshus where he is standing.

14)[line 40]וכן בגתV'CHEN B'GAS- and the same qualification applies to a winepress

15)[line 40]רישא רבנן וסיפא רבי מאיר אמרREISHA RABANAN V'SEIFA REBBI MEIR?- See Background to 98:21.

16)[line 41]בחפיצין שצריכין לוB'CHAFEITZIN SHE'TZERICHIN LO- [our Mishnah is dealing] with objects that he needs (and therefore even the Rabanan agree that he may come to bring them into his Reshus)

17)[line 43]כרמלית מאיKARMELIS MAI- [if he is standing in] a Karmelis, what is the law [if he wishes to drink in a different Reshus]?

18)[last line]מדקתני וכן בגתMIDEKA'TANI V'CHEN B'GAS- from that which our Mishnah teaches that the same law is applicable to a winepress. [If the winepress is a Reshus ha'Yachid, what does this add? It must be that the Gas is a Karmelis.]



(a)According to Torah Law, a person is required to tithe his grain only if he harvests it in a normal manner. This includes removing the chaff in the field, piling the grain there, and afterwards bringing it through the front door of his house (Berachos 35b). It is then Hukba l'Ma'aser (designated for tithing).

(b)If one of these steps is missing, the produce still may not be eaten without separating Terumos and Ma'asros mid'Rabanan. The Rabanan did not prohibit eating such produce, however, in a temporary fashion (Achilas Ara'i). Achilas Ara'i includes situations such as eating the produce while it is still in the field and feeding it to one's livestock.

(c)The Tana'im in the Mishnah brought by our Gemara disagree as to whether and when it is permitted to drink grape juice straight from a winepress, before it flows into the storage pit underneath. Certain cases, depending on the opinion, are considered Shtiyas Arai — a temporary drinking — and are therefore exempt from the requirement of Hafrashas Ma'aser (tithing) mid'Rabanan.

20)[line 6]המותרHA'MOSAR- the leftover [grape juice]. Since he may decide not to finish the whole cup, drinking it constitutes a Shtiyas Arai. When hot water is used to dilute the wine, however, the mixture would ruin the fermenting wine and he therefore must finish the entire cup.

21)[line 6]קולט אדםKOLET ADAM- a person may hold a utensil under a Mazcheilah (see next entry) in order to catch the water that streams from it

22)[line 7]המזחילהMAZCHEILAH- a gutter attached to the wall of a house, the end of which is within three Tefachim of the roof

23)[line 7]למטה מי' טפחיםLEMATAH ME'ASARAH TEFACHIM- Rashi summarizes the Gemara as follows: Since the Mazcheilah is within three Tefachim of a Reshus ha'Yachid (the roof), it is considered to be part of that Reshus (through Lavud), and to be Metzaref (place a vessel or his mouth directly over the Mazcheilah while standing in a Reshus ha'Rabim) constitutes removal of the water from a Reshus ha'Yachid to a Reshus ha'Rabim and is therefore prohibited mid'Oraisa. A Tzinor, on the other hand, is presumed to extend farther than three Tefachim from the roof and is therefore not part of that Reshus ha'Yachid; furthermore, it is less than four-by-four Tefachim wide and therefore not a Karmelis. Therefore, one may be Metzaref in order to collect water from the Tzinor, since it is a Makom Petur. The Chachamim prohibited doing so, however, if it is higher than ten Tefachim. If one were permitted to be Metzaref even in such a case, one might come to be Metzaref from a Tzinor even when it is broader than four-by-four and higher than ten Tefachim, in which case it is a Reshus ha'Yachid (and prohibited mid'Oraisa). If the Tzinor actually is wider than four-by-four Tefachim — even if it is below ten Tefachim and therefore a Karmelis — it is Asur mid'Rabanan to be Metzaref since that would constitute removal of the water from a Karmelis to a Reshus ha'Rabim.

24)[line 7]ומן הצינור מ''מ שותהU'MIN HA'TZINOR MI'KOL MAKOM SHOSEH- and [when collecting water] from a pipe (which juts out at least three Tefachim from the edge of a building), he may either collect the water in the air or directly from the pipe (as long as the pipe is below ten Tefachim) and drink it

25)[line 19]וחולייתוCHULYASO- its embankment which is composed of dirt from the pit

26)[line 20]חלון שעל גביוCHALON SHE'AL GABAV- a window (of a house) above it

27)[line 23]למה לי חוליא י'LAMAH LI CHULYA ASARAH?- why is an embankment of ten Tefachim necessary [in order to draw water from it]? (Since the well is ten Tefachim deep, it is also a Reshus ha'Yachid — and there is no Reshus ha'Rabim between the house and the well)

28)[line 25]במופלגתMUFLEGES- separate

29)[line 28]דבור וחולייתו מצטרפין לעשרהD'BOR V'CHULYASO MITZTARFIN LA'ASARAH- i.e., neither the depth of the pit nor the height of the embankment are ten Tefachim high or deep unless one measures them together

30a)[line 32]שצידו אחד כלה ליםTZIDO ECHAD KALAH LA'YAM- one Mechitzah of the Mavoy was formed by the ten-Tefach deep bank of a body of water

b)[line 33]וצידו אחד כלה לאשפהTZIDO ECHAD KALAH L'ASHPAH- one Mechitzah of the Mavoy was formed by the ten-Tefach high side of a garbage dump

31)[line 36]שירטוןSEIRATON- (O.F. limon) silt (thin, slippery mud that is soft, sticky and half-liquid); mud that forms a sand bank (which would then erode the Mechitzah formed by the bank of the body of water, causing it to slope down to the sea gradually)

32a)[line 37]דיחידD'YACHID- a privately-owned [garbage dump] (which may be removed at any time)

b)[line 37]דרביםD'RABIM- a publicly-owned [garbage dump] (which is not likely to be moved)

33)[line 38]שהיה מיסך על הארץSHE'HAYAH MESEICH AL HA'ARETZ- which was hanging over the ground (a weeping willow)

34)[line 39]נופוNOFO- [the lower ends of] its branches

35)[line 40]לא ישב עליהןLO YEISHEV ALEIHEN- he may not sit on them (since they are no longer considered part of the ground, and are therefore part of a tree which one may not use on Shabbos lest one inadvertently break a part of it off)

36)[last line]מבית סאתיםBEIS SE'ASAYIM- a parcel of land in which two Se'ah of grain are normally planted. This is the area of the Azarah of the Mishkan, which is 50 by 100 Amos (approx. 1,152 square meters [12,400 square feet] or 1,659 square meters [17,856 square feet], depending upon the differing Halachic opinions). One may not carry under the hanging branches of a tree if that area exceeds this size, even if the tree was planted for the purpose of carrying beneath it and is therefore Hukaf l'Dirah.