ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafEruvin 95
(a) Abaye, who validates a Sucah which instead of walls, has four one-
Tefach beams on all four sides, appears to follows the opinion of Rav (who
permits 'Pi Tikra Yored ve'Sosem' on all four sides, and Rava, who
invalidates it, appears to hold like Shmuel.
(b) Rava maintains that he too, holds like Rav. - Rav however, agrees that
we will not say 'Pi Tikra Yored ve'Sosem' here, since the beams were not
put up for the sake of a Sucah (even though real walls do not need to be
put up for the sake of a Sucah, 'Pi Tikra' walls do).
(a) Rebbi Yossi, who holds (with regard to a courtyard whose walls were
breached) that one cannot differentiate between this Shabbos and the next
- comes to be Machmir, to say that, just as next Shabbos it will certainly
be forbidden to carry there, so too, is it forbidden this Shabbos.
(b) When Shmuel said that he did *not* rule like Rebbi Yehudah in matters
of Mechitzah, such as the case of the Mavoy, whose Lechi or Koreh were
removed, where Rebbi Yehudah permitted carrying on that Shabbos - that was
with regard to a Mavoy that opens into a Reshus ha'Rabim, where an Isur
d'Oraysa is involved; whereas our case, where he *does* rule like Rebbi
Yehudah, speaks about a Chatzer that opens into a Karmelis, which only
involves an Isur d'Oraysa.
(a) Rebbi Yehudah permits carrying underneath an attic that is built
between two houses, or underneath a bridge - either because he holds that
two Mechitzos are d'Oraysa, or because, in his opinion, 'Pi Tikrah Yored
ve'Sosem', applies even in a Reshus ha'Rabim.
(b) We know that Rebbi Yehudah holds that two Mechitzos are sufficient
mi'd'Oraysa - from the Beraisa where he permits the area in a Reshus
ha'Rabim between two houses (one on either side of the street) with just
two Lechayin or two Koros.
(c) If Rebbi Yehudah's reason for permitting carrying under the bridge in
the Reisha would be because he holds that two Mechitzos are d'Oraysa -
then why does the Tana need to add 've'Od Amar Rebbi Yehudah Me'arvin
le'Mavoy ha'Mefulash'? Isn't that the same as the Reisha? But if his
reason in the Reisha is because of 'Pi Tikrah' ... , as Rabah claims, then
the Tana is justified in adding that the same will apply by a Mavoy
ha'Mefulash (where 'Pi Tikrah' ... does not apply), because in any case,
he holds that two mechitzos are d'Oraysa.
(d) The Rabbanan hold 1. that one cannot be Matir a Reshus ha'Rabim by
means of 'Pi Tikrah Yored ve'Sosem', and 2. that mi'd'Oraysa, at least
three Mechitzos are required.
(a) According to the Tana Kama, someone who finds Tefilin lying in a field
- should put them on and carry them home like that way, even if it means
walking through the town with them.
(b) This does not however, apply to *new* Tefilin (whose Kesher has not
yet been tied) - because it is not clear that they were made to be worn as
Tefilin. Perhaps they were made to be worn as a Kemi'ah (an amulet), in
which case they do not have the Kedushah of Tefilin and are not considered
a Tachshit, and one will be Chayav for carrying them, even if he is
(c) In time of danger, one covers them and leaves.
(a) The human chain (handing the Tefilin down the line, each one carrying
them less than four Amos) must stop before they enter the city.
(b) Rebbi Yehudah also permits handing a baby who was born in the field in
this way to be passed from one person to the next till they reach the
(c) The Rabbanan disagree with Rebbi Yehudah, who permits transporting a
barrel of wine from outside the Techum in this way - on the grounds that
the barrel may not be taken beyond the Techum of the owner - by anybody.
Rebbi Meir permits saving as many clothes from a fire on Shabbos as one
can wear - since during the week wearing any number of clothes. Even *he*
will agree however, that one is restricted to saving only *one* pair of
Tefilin, since (because he Shabbos Z'man Tefilin Hu) putting on more than
one pair of Tefilin will not be permitted any more than it would be during
(a) At this stage, the Gemara presumes that, whoever holds that Shabbos is
Z'man Tefilin, will not permit the saving of more than one pair of Tefilin
at a time (because of 'Bal Tosif', as we shall soon see). Consequently,
Raban Gamliel, who permits the saving of two pairs at a time - must hold
that 'Shabbos *La'av* Z'man Tefilin (and he permits two pairs of Tefilin,
because they do not constitute 'Bal Tosif').
(b) Nevertheless, Raban Gamliel restricts this Mitzvah to two pairs (and
no more), because he holds that Chazal only permitted saving Tefilin,
Derech Malbush (the way that they are normally worn), and there is room on
both the head and the arm to wear just two pairs of Tefilin, and no more.
Consequently, saving more than that will not constitute Derech Malbush and
will remain forbidden.
(c) There is no proof from Rav Huna, who permits wrapping the Tefilin
Shel Rosh around the arm, that there is room on the arm too, for two pairs
of Tefilin - because who says that he is talking about wearing them in the
location of the Tefilin (nor is it clear why the Gemara thought that he
*was*)? Perhaps he is talking about wrapping them anywhere around the arm
to spare them from being abused.
(d) We know that there is room on the arm too, for two pairs of Tefilin -
because Rav Shmuel bar Rav Yitzchak said so explicitly.
(a) The 'Kibores' is the muscle.
(b) The Tefilin Shel Rosh should be worn on the crown of the head, the
equivalent spot where a baby's head is soft.
(a) Assuming that the dispute between the Tana Kama and Raban Gamliel is
based on whether 'Shabbos Z'man Tefilin Hu' or not, the Tana Kama
restricts the Mitzvah of saving them to *one* pair only - because
otherwise, seeing as 'Shabbos Z'man Tefilin Hu', he would transgress 'Bal
Tosif' by wearing two pairs of Tefilin.
(b) Raban Gamliel does not contend with that problem, because according to
him, 'Shabbos La'av Z'man Tefilin Hu'.
(c) If the Tana Kama holds that Mitzvos do *not* require Kavanah - then
someone who wears two pairs of Tefilin, will transgress *'Bal Tosif'* even
without Kavanah to perform the Mitzvah (just as one performs the *Mitzvah*
itself without Kavanah). Raban Gamliel permits saving two pairs of
Tefilin, because, just as, in his opinion, the *Mitzvos* require Kavanah,
so too, will one not transgress *'Bal Tosif'*, unless he intends to
perform the Mitzvah.