Daf Yomi Eruvin

Eruvin 2a and Eruvin 2b, presenting the first debates about the acceptable height and width of the opening of a mavoi, a private space shared by several other joint private spaces, and whether those dimensions are derived from the Beit HaMikdash.

Eruvin 4a and Eruvin 4b, a new suggestion for the reason 20 amot was the limit on height of the korah at the opening of a mavoi, why a Mishnah had to say it about both Sukkah and mavoi, and then where amot in halakhah are made up of 5 or 6 tefahim.

Eruvin 4a and Eruvin 4b, whether amot being all 6 tefahim is a debate of tannaim or universally accepted (Abbaye/Rava), the idea of many fundamental issues–measurements, barriers to immersion, construction of walls– are halakhah le-Moshe mi-Sinai, given to Moshe at Sinai separately from the Torah, and what those are, and then about how to fix a korah that’s too high.

Eruvin 5a and Eruvin 5b, issues of the height of the korah, the beam at the entryway of the mavoi, how to raise the floor, how much floor to deepen if it’s less than ten, the minimum length of a mavoi, how long a lehi (post) can be and still be valid, and whether rules of mavoi can be derived from rules for hatzer, courtyards.

Eruvin 6a and Eruvin 6b, mostly about breaks in alleyway walls, particularly a mavoi akum, an L-shaped (or U-shaped) mavoi, where the third wall of each segment has a break in it at the corner, and how to treat that. We encounter in that context the idea of bakei bah rabim, if lots of foot traffic goes through an opening, it cannot be considered a break in a wall, it is considered open. We closed with the beginning of the discussion of taking two stringencies of different rabbis, and how that is not considered optimal halakhic behavior.

Eruvin 7a and Eruvin 7b, the cases where combining stringencies is allowed or is foolish, and then alleyways that verge on other open spaces, whether used or unused, and whether or not they then open onto a public space.

Eruvin 8a and Eruvin 8b, public and private garbage dumps, seawall as walls to a mavoi, courtyards that merge onto each other, multiple alleyways opening onto one large alleyway, and beams, diagonal and straight, as ways to allow carrying within mevo’ot.

Eruvin 9a and Eruvin 9b, some more korah issues– it has to be above or within the mavoi itself, can use lavud from both walls, as well as havut rami, see an elevated korah as coming down into the space, and then a move to lehi issues, whether  the people in the mavoi can carry within the space opposite the post as well, whether the mavoi abuts a reshut ha-rabim, a highway or public market, or a karmelit, and then how being visible only from the outside or only from the inside affects matters.

Eruvin 10a and Eruvin 10b, finishing up the issue of nir’eh mi-bahutz ve-shaveh mi-bifnim, whether walls visible from outside an area but not inside can count as walls, thence to how wide R. Yehudah would have allowed an opening of a mavoi to go, with the contrast case of pasei bira’ot, a four cornered area Hazal allowed for drawing water from a well, and then to how we close off extra space of a mavoi entrance, depending on atei avira de-hai gisa u-de-hai gisa, air on both sides nullifying a post, and omed merubbah al ha-parutz, whether solid material has to be more than empty space to nullify it, or just equal to it.

Eruvin 11a and Eruvin 11b, the uses of a tzurat ha-petah, the shape of a door, and the possibilities of it even covering up for parutz merubah, more open space than solid material, with some relationship between the wall for kil’ayim, mixing types of produce, for Shabbat, and for mezuzah.

Eruvin 12a and Eruvin 12b, the ways to close off a mavoi or a hatzer, the difference between them, what qualifies as a reshut hayahid at a Biblical level, and how to define a mavoi as opposed to a hatzer, an alleyway as opposed to a courtyard. Plus some leniencies around water.

Eruvin 13a and Eruvin 13b, identifying the student who would quote R. Yishmael to R. Akiva, seeing how R. Meir studied with both, and why, and how brilliance expresses itself, and why we follow Beit Hillel for halakhic purposes.

Eruvin 14a and Eruvin 14b, odd shaped korot, beams at the opening of mevo’ot, and some rules of lehi, including a rare occasion we follow Abbaye rather than Rava.

Eruvin 15a and Eruvin 15b, whether a lehi or a wall has to be built for that purpose, using live animals for a lehi or to write a bill of divorce, and a first stage of parutz ke-omed, where the open parts of an enclosure are as wide as the closed space.

Eruvin 16a and Eruvin 16b, a lot about how we construe unenclosed space, where we treat it as if its enclosed or at least not a problem, first for the question of parutz ke-omed, if the enclosed space is exactly the same amount as the unenclosed, and then with walls we construct where lavud fills in the unenclosed space and how far we can push that.

Eruvin 17a and Eruvin 17b, finishing up our discussion of when we can use walls made up of just rope or just pickets, leading into a discussion of whether the definition of the eruv happens at Shabbat for that entire Shabbat, or problems that arise can be problems even for that Shabbat, and then ending the chapter with leniencies for armies, including not needing to make certain eruvin. Then starting the next chapter, about the posts we make to allow drawing from a well.

Eruvin 18a and Eruvin 18b, whether the permission of using corner-posts to “enclose” a watering hole applies to cisterns or tanks or only natural water wells, whether public or private, and then a series of statements by R. Yirmiyahu b. Elazar, a rare amora.

Eruvin 19a and Eruvin 19b, finishing up the series of statements of R. Yirmiyah b. Elazar, who moves into the acceptance of Divine judgment, leading into a bunch of digressions on who does or does not recognize Gd’s justice as just, who does or does not repent, and the names of Gehinnom. Then, back to Eruvin issues, in terms of the corner posts of a well and how to fix them if there is too much space, and what materials qualify as corner posts.

Eruvin 20a and Eruvin 20b, when courtyards verge on pasei bira’ot, a well enclosed by four corner posts, when a well dries up and refills on Shabbat, and whether the animals must have the majority of their body within the area of pasei bira’ot to drink on Shabbat.

Eruvin 21a and Eruvin 21b, on the use of pasei bira’ot (and burgenin–guard huts that allow extending a city to not yet start counting the tehum of 2000 amot) outside of Israel, and then aggadeta about the importance of Torah, rabbinic law, and Torah scholars.

Eruvin 22a and Eruvin 22b, what it takes to become a Torah scholar, the limit of beit se’atayim for corner posts around a well, the effect of public traffic on walls for a reshut ha-yahid, whether man-made or natural, and then back to what kinds of bodies of water can be included in pasei bira’ot, four corner posts around.

Eruvin 23a and Eruvin 23b, the ruling on pasei bira’ot needing to be around a public source of natural water, the issue of the shape of an enclosure that’s not hukaf le-dirah, not enclosed for living in it, (and whether it needs some kind of living space), how we got to the idea of 50 by 100, or 5000 square amot, from the Mishkan, and what happens when some of an enclosed space is planted like a garden.

Eruvin 24a and Eruvin 24b, many configurations of how a karfaf, an area not originally enclosed for people to live in and use, could or could not be used for carrying within it, and how to re-enclose such areas to now make them fit for human habitation.

Eruvin 25a and Eruvin 25b, ways to rectify an area too large to be used with walls that were not originally placed there to make it a living space, either by reducing the space or by building a new wall, and how distinct it has to be. Or, by a pi tikrah yored ve-sotem, the lip of a ceiling can count as a wall coming down, and then when a karfaf borders on human inhabited spaces and how those work.

Eruvin 26a and Eruvin 26b, figuring out the right way to have fixed the Reish Galuta’s shaded pavilion to be able to carry from the house out there on Shabbat, what kinds of walls do or do not count as hukaf le-dirah, for human use, then how one is mevatel reshut, relinquishes ownership rights in a joint area on Shabbat, closing chapter Osin Pasin. Next chapter starts with the kinds of foods we can use in an eruv tehumin, a shittuf mevo’ot, and–for Rashi– an eruv hatzerot.

Eruvin 27a and Eruvin 27b, the idea that rules stated generally in the Mishnah frequently have exceptions, even when the Mishnah itself listed some exceptions. On the substance of the Mishnah, salt water was a plausible candidate for use in an eruv or for purchase with ma’aser sheni money (a matter of debate), leading us to the idea of havla’ah, including something in a purchase price without naming it specifically, leading to a long discussion of subsidiary items permitted to be purchased with ma’aser sheni money (like the container for wine). And more.

Eruvin 28a and Eruvin 28b, how different rabbis wielded the principle of kelal u-perat u-kelal, meaning how to generalize from the specific examples in a verse, and then what foods do or do not count as food for an eruv, the requirement of edibility for an eruv as opposed to for tum’at okhlin, the ritual impurity of foods, and then about how much food is needed for an eruv.

Eruvin 29a and Eruvin 29b, many foods and the amounts of them needed for an eruv, with the surprising information that foods used as a part of a meal can qualify for an eruv in the amounts they would be used as the part of the meal. We don’t need two full meals worth of side dishes, in other words, but the amounts of those side dishes we would eat at a meal.

Eruvin 30a and Eruvin 30b, on whether and when personal standards affect halakhic issues– so, e.g., an elderly person needs to use only the smaller amounts of food s/he eats as the size of a meal in his/her eruv, but a person with a large appetite follows the usual standard. Then, about how having taken an oath prohibiting a certain food affects its use in an eruv, and the views of Beit Shammai and Sumkhos as to how plausible it has to be for the person to be able to eat the food in the eruv.

Eruvin 31a and Eruvin 31b, in the context of figuring out how a kohen could or could not put terumah in a cemetery for an eruv, three concepts: mitzvot performance is/is not considered hana’ah, halakhic benefit, an eruv tehumin should be set up only for mitzvah purposes (or not), and once an eruv establishes residence, it is or is not any longer of interest to the owner. Then, to foods whose halakhic status might make them inaccessible, like untithed produce at a rabbinic level, and, finally, messengers who cannot put the eruv down for us.

Eruvin 32a and Eruvin 32b, several attempts to prove we can trust messengers to do what they undertook, whether observant Jews will violate halakhah in a relatively minor way to protect a less observant Jew from a more significant violation, and the issues in putting an eruv tehumin in a tree, both in terms of sharing a space with the eruv and using the tree, a matter of whether Rabbinic rules apply even bein ha-shemashot, as Shabbat enters.

Eruvin 33a and Eruvin 33b, the complications of putting an eruv on a tree when the branch is outside of the four amot of the base of the tree, and the person intends his/her place of resting on Shabbat to be at that base.

Eruvin 34a and Eruvin 34b, on the placement of the eruv and how accessible it needs to be.

Eruvin 35a and Eruvin 35b, other versions of how a locked closet could or could not be ok for the eruv inside, then where a problem arises with the eruv, especially if we don’t know if the problem happened before or after bein ha-shemashot.

Eruvin 36a and Eruvin 36b, on how we evaluate safek situations, situations of doubt, particularly when the doubt is about when a certain status changed, when a presumed status helps us with the eruv, as well as the principle of the eruv needing to have been defined before it took effect. Then, moving on to bererah and the ervu, to whether a Jew can set up one or multiple eruvin and only later have events define which or whether the eruv took effect.

Eruvin 37a and Eruvin 37b, bererah, bererah, and more bererah, when a later event can be considered to reveal what happened at an earlier time, such as setting an eruv up and only later deciding when it takes effect, setting up a tithing situation to be defined only later, and more.

Eruvin 38a and Eruvin 38b, whether holidays and Shabbat that abut each other count as one long sanctity (so eruvin have to be for both or neither) or two separate ones, allowing switching the eruv from one to the other, with the prohibition of hakhanah, preparing from one day of sanctity to another.

Eruvin 39a and Eruvin 39b, more examples of where we can or cannot treat 2 days of holiday as separate sanctities, allowing for setting up separate eruvin or taking terumah to be used on the second day. Rosh HaShanah is a questionable case, and the issue of 2 days of holidays outside Israel comes up as well.

Eruvin 40a and Eruvin 40b, mentioning Rosh Hodesh on Rosh HaShanah or not, saying shehehiyanu on Rosh HaShanah and Yom Kippur as an obligation or not, and starting on the issue of fasting on Erev Shabbat .

Eruvin 41a and Eruvin 41b, the issue of fasting on Friday all the way into Shabbat or not, and then a new chapter, about what happens when people or produce are taken out of the Shabbat boundaries and brought back in.

Eruvin 42a and Eruvin 42b, what happens to food and people that are taken out of their original tehum, their original defined 2000 amot, and/or then returned, unwittingly or deliberately. When those people may walk the whole area, may throw items into parts of the area they may not walk, and when the food may be eaten despite its travels.

Eruvin 43a and Eruvin 43b, finishing the discussion of ships and when we can carry on them, and then a discussion of whether tehum, Shabbat boundaries, apply above ten tefahim, including when we think Mashiah might come.

Eruvin 44a and Eruvin 44b, on making walls on Shabbat and Yom Tov, how a wall made of people is different, and then to the issue of when one leaves one’s Shabbat boundaries permissibly, if or when the person would be allowed to go back.

Eruvin 45a and Eruvin 45b, when people who leave their Shabbat boundaries for permissible reasons can go all the way back or only two thousand amot, with or without their weapons, depending on what kind of war, what kind of city, and whether they won or lost.  Then on to questions of establishing a tehum without realizing it, for objects and people.

Eruvin 46a and Eruvin 46b, proving R. Yohanan b. Nuri does think objects acquire Shabbat boundaries even without an owner, the idea that we always follow the lenient view in eruvin and in mourning, even though in Rabbinic issues we would usually follow the majority (as we prove from sources about niddah and about mourning). Then we move to rules of whom we follow in halakhic disputes, it being a matter of the person rather than the ideas.

Eruvin 47a and Eruvin 47b, trying to prove or disprove the ideas of decision rules for which tanna we follow in disputes, and then trying to establish whether the property of non-Jews develops a tehum as Shabbat or Yom Tov starts.

Eruvin 48a and Eruvin 48b, the leniency of water in eruv tehumin issues, how we came up with four amot as the size of personal space, and the beginnings of the debate about three courtyards where the outer ones make an eruv with the middle one but not with each other.

Eruvin 49a and Eruvin 49b, the three courtyards and how they do or do not combine, including in terms of a mavoi on either side, whether an eiruv can be split, and then a person who tries to make an eruv under a tree.

Eruvin 50a and Eruvin 50b, the daf for Yom Kippur, about how well a person has to define where they intend to spend Shabbat, to get a longer tehum, and the issue of trying to do two things at once when they could not have been done sequentially.

Eruvin 51a and Eruvin 51b, permutations of the permissibility of establishing one’s Shabbat residence in a distant place, whether it has to be in running distance and is only for a “poor” person, one without food for two meals, as well as the derivation of two thousand amot and the fact that that includes their diagonals (squaring the circle of 2000 amot).

Eruvin 52a and Eruvin 52b, more on how to make an eruv by just declaring it, how much travel is required to count as a traveler, whether the person has to articulate his/her interest in having the eruv be at a faraway location, and what happens when a person finds him/herself outside the tehum. And then beginning the new chapter, on how to configure cities for eruvin purposes.

Eruvin 53a and Eruvin 53b, pursuant to trying to figure out whether me-avrin, the first word in the chapter, is spelled with an aleph or an ayin, issues of language, a series of disputes between Rav and Shemuel starting with that one, the value of exactness of language, and the idea of enigmatic language.

Eruvin 54a and Eruvin 54b, on issues of Torah study, to verbalize it as one is saying it, the kind of character and humility to bring to Torah study, its healing effects on a person, and more.

Eruvin 55a and Eruvin 55b, different shapes of cities and how we are allowed to envision them as extending beyond where we would have thought, as long as they have some legitimate extension.

Eruvin 56a and Eruvin 56b, about vegetables that are good for health, about how to know the directions of a city and build it according to the earth’s directions, leading into a discussion of the seasons and course of the stars in those seasons.  Then, working out where and how to lay out the borders of a city for travelling purposes, how we square off a city for defining tehum Shabbat. 

Eruvin 57a and Eruvin 57b, figuring out the fraction of the tehum that would be migrash, empty space left around a city of Levi’im, how the karfaf works to extend a city and/or connect cities to expand their tehum rights, and then the beginnings of measuring the tehum.

Eruvin 58a and Eruvin 58b, the complications of measuring tehum when we hit valleys, hills, and other non-flat terrain; sometimes, we can estimate, sometimes measure as the crow flies, sometimes we have to measure it as we walk it.

Eruvin 59a and Eruvin 59b, what to do when two measurements of the Shabbat boundaries conflict, and then a digression Mishnah, back to eruvei hatzerot issues, how to allow carrying in a city that was once an ir shel rabim, a city of the public, and then became private, and vice verse. In terms of entrance ways, and rights of passage, and what counts as an opening.

Eruvin 60a and Eruvin 60b, what counts as a shiyur, a leftover area for a large city to put an eruv around the rest, then back to eruv tehumin, setting up an eruv outside a city and how much of the person’s ability to traverse the city that affects.

Eruvin 61a  and Eruvin 61b, when cities are near each other, how much of a city we can walk from another city, cities on a ravine, and the difference between placing an eruv in another city or spending Shabbat there in terms of how far the Shabbat boundaries extend. Then, on to a new perek, with how to make an eruv when a non-Jew lives in a courtyard with one or multiple Jews.

Eruvin 62a and Eruvin 62b, on why and how a non-Jew affects residence in a courtyard, how to rent it from the non-Jew to allow carrying, what counts as money for a non-Jew, and then a quick switch to when students are or are not allowed to rule in their teacher’s proximity.

Eruvin 63a and Eruvin 63b, issues of a student acting as a Torah scholar in front of his teacher, when it might be permissible, what punishments can come from it. From there to the importance of regular Torah study and of not interrupting husbands and wives’ marital intimacy. Then, back to eruvin questions, what to do when a non-Jew refuses to relinquish his rights in a mavoi. 

Eruvin 64a and Eruvin 64b, what constitutes enough Jewish rights over non-Jewish property to join an eruv, the problem with judging the value of parts of Torah study, how drinking wine affects the ability to rule on issues of Torah and/or pray, and the process of releasing oaths or vows.

Eruvin 65a and Eruvin 65b, drunkenness and other reasons to refrain from praying until one recovers one’s senses, and then back to the effect of a non-Jew on the possibilities of making an eruv hatzerot, particularly where the non-Jew shares one courtyard with a Jew and another Jew lives in a connected (interior or exterior) courtyard.

Eruvin 66a and Eruvin 66b, when it is or is not possible to rent a non-Jew’s rights to a shared space, and when Jews can or cannot be mevatel, relinquish their rights on Shabbat, to allow others to use a shared space.

Eruvin 67a and Eruvin 67b, more ways to consider when and whether we can fix an eruv situation on Shabbat, by relinquishing rights, including where one Jew neglected to join the eruv, where a non-Jew returned on Shabbat and/or passed away, where a non-Jew has a second exit, to a wide open space, and then a brief discussion of how a very large enclosed space does and does not retain its status as a Biblical reshut ha-yahid.

Eruvin 68a and Eruvin 68b, ways to circumvent a lack of an eruv, such as when hot water is needed for a baby’s circumcision, when we can ask non-Jews to act for us on Shabbat, a dip back into bereirah, and then about bittul reshut, if and when we can relinquish rights in a courtyard to the other residents.

Eruvin 69a and Eruvin 69b, the status of a Sadducee and other nonobservant Jews for making an eruv and/or relinquishing their rights in a courtyard, and then a new Mishnah about how it works when one or multiple people relinquish or acquire rights in a courtyard for Shabbat.

Eruvin 70a and Eruvin 70b, relinquishing rights to one of the other people in the courtyard or many, and the ability of an heir to relinquish rights of a relative who passed away on Shabbat.

Eruvin 71a and Eruvin 71b, how bittul works, explaining why it would or would not be allowed on Shabbat itself, the kind of partnership that might substitute for an eruv or a shittuf of an alley, and whether one can cover the other.

Eruvin 72a and Eruvin 72b, the debate about whether the eruv for a courtyard can count for the shittuf for an alleyway and vice verse; a debate about how high walls have to be before spaces must count as separate, and then the beginnings of the debate about what counts as living together enough to count together for eruv purposes.

Eruvin 73a and Eruvin 73b, what places count as the central residence for eruvin, and what kinds of relationships link people to count as one unit for an eruv hatzerot–employment, marriage, teacher/student– and then a new Mishnah, about how courtyards and mevo’ot are both joined and separate in terms of eruv and shittuf.

Eruvin 74a and Eruvin 74b, the numbers of houses/courtyards needed for a mavoi, what counts as a house to be part of a mavoi for Shmuel, and having houses connected to a Jew’s house support his/her joint courtyard residence with a non-Jew.

Eruvin 75a and Eruvin 75b, the impact and interrelationship of a joint yard area whose inhabitants must pass through another joint yard to get to the access to the public thoroughfares– to what extent does the inner one affect the outer one and vice verse?

Eruvin 76a and Eruvin 76b, finishing a chapter with where different courtyards can or cannot mix eruvin, moving on to Perek Halon, about the openings between yards that allow them to mix or not.

Eruvin 77a and Eruvin 77b, ways to turn a wall between two yards into an opening, or to reduce the height of the wall to allow the two yards to make an eruv with each other.

Eruvin 78a and Eruvin 78b, ladders, platforms, and how we reduce walls to be able to carry to the top of the wall, how we create openings to allow yards to make an eruv with each other.

Eruvin 79a and Eruvin 79b, the barriers and connections between yards, especially straw, and how we can remove or negate them to allow for an eruv.

Eruvin 80a and Eruvin 80b, what kind of consent is necessary to include someone in an eruv, depending on whose food is being used, and when an act of acquisition will or won’t be necessary.

Eruvin 81a and Eruvin 81b, the kinds of loaves one can use for an eruv (what still counts as whole), whether money works to allow joining an eruv, and what kind of eruv it allows.

Eruvin 82a and Eruvin 82b, finishing Perek Halon with whether R. Yehuda’s words ematai or bamah indicate agreement, and a bit about asmakhta, whether a bet is a valid way to get money from someone else, and then the new perek, on how to make an eruv tehumin in terms of who can make for whom, what consent is needed, and how much food per person.

Eruvin 83a and Eruvin 83b, a bunch of math on how much food makes up the shiur for meals and for creating ritual impurity of food, how much bread baked needs to have hallah removed, and then when different kinds of spaces border on a shared space, who does or doesn’t have rights of use.

Eruvin 84a and Eruvin 84b, how to assign spaces to one yard or other, depending on accessibility, and what counts as more or less accessible.

Eruvin 85a and Eruvin 85b, joint spaces and how they do or don’t affect others for eruvin purposes, and then the kinds of spaces that do or don’t count as living spaces for counting as a resident of a yard.

Eruvin 86a and Eruvin 86b, mostly about when two yards share a pool of water but have not made an eruv together, how to allow them to draw water.

Eruvin 87a and Eruvin 87b, ways to be allowed to draw water on Shabbat, from a canal.

Eruvin 88a and Eruvin 88b, finishing the chapter, with discussions of whether we can pour out water onto a river by use of the walls near a hanging platform, and then onto a Mishnah about how to pour out waste water without it being too obviously a matter of getting it into the public space.

Eruvin 89a and Eruvin 89b, the status of rooftops in terms of carrying on them and carrying from one to the other, depending on whether they have walls and their configurations.

Eruvin 90a and Eruvin 90b, when we allow envisioning walls as rising up, enclosing a space, and when we do or don’t allow carrying between two of the same kind of space (like two karmelits).

Eruvin 91a and Eruvin 91b, the disagreement between R. Meir, Rabbanan, and R. Shimon about which areas count as the same for carrying among them, and whether that’s regardless of the houses adjoining them having made an eruv to be allowed to carry.

Eruvin 92a and Eruvin 92b, when adjoining yards do and don’t have an internal eruv yet can nonetheless carry into an adjoining area, and then the cases of a larger area bordering on a smaller one, with an opening between them, for various topics in halakhah.

Eruvin 93a and Eruvin 93b, whether walls create prohibitions, how to plant other crops within a vineyard, and when we combine dirt and walls to create 10 tefahim.

Eruvin 94a and Eruvin 94b, how breaches of the walls affect the status of yards or houses.

Eruvin 95a and Eruvin 95b, finishing up where we do or don’t say pi tikra, R. Yehudah’s view that 2 walls are a reshut ha-yahid, and then a new chapter, how to save tefillin found out in a field, whether Shabbat is the time for tefillin, how tefillin can count as an article of clothing, how much intent is necessary for a mitzvah (and for the problem of bal tosif, adding to the Torah).

Eruvin 96a and Eruvin 96b, the parameters of bal tosif, the prohibition against adding to the Torah, whether tefillin applies at night and/or on Shabbat and Yom Tov, and therefore whether women are also obligated, allowed, or discouraged from wearing tefillin.

Eruvin 97a and Eruvin 97b, issues of tefillin, what kind of knot they need, how we verify that they were properly written, and how we move them to safety in various kinds of trouble. Then the same for a baby, and for a barrel of water, depending on whether such a barrel develops a Shabbat boundary or not. Then, on to a Mishnah about a scroll that partially unrolls.

Eruvin 98a and Eruvin 98b, the kinds of stoops/porches/roofs where rolling a scroll back up is or is not a problem on Shabbat, ledges out of a window and their uses, and then carrying within one kind of space while standing in another.

Eruvin 99a and Eruvin 99b, acting in a different reshut than where one stands, for moving objects, urinating, spitting, drinking, and collecting water from drainage pipes.

Eruvin 100a and Eruvin 100b, trees and grasses in terms of what counts as close enough to the ground to be considered ground, and which we can or cannot use on Shabbat, lest we come to think we can break off pieces of them. With a detour to a debate about whether it’s better to violate the prohibition against adding to or taking away from the Torah.

Eruvin 101a and Eruvin 101b, kinds of doors we can and cannot reattach on Shabbat, for fear of looking too much like boneh, construction, and then using keys to open locks when the person and the lock are in different halakhic spaces.

Eruvin 102a and Eruvin 102b, the various kinds of bolts and hinges we can or cannot use with doors, of buildings and/or of large closets, armoires, etc., with a difference between what is allowed in the Beit HaMikdash and elsewhere, leading to a discussion of other differences in the Beit HaMikdash in terms of Shabbat, such as dressings for wounds and retying harp strings.

Eruvin 103a and Eruvin 103b, issues of what rabbinic issues are or aren’t permissible in the Temple as part of the service.

Eruvin 104a and Eruvin 104b, Temple issues–salting the ramp not to slip, drawing water from a big well (and whether we can make noise), and what to do about a dead sheretz (crawling lizard/bug).

Eruvin 105a, why we would prefer Levi’im to remove ritual impurity from where they can enter, who goes in where to fix things in the Temple, and then closing with R. Shim’on’s view of how Hazal structured rabbinic ordinances.