Dear Youdont,
It isn’t so complicated. I can’t tell what you mean when you don’t address contradictions. Not being contradictory is the first step in any intelligent thinking pattern. It could be you know Eruvin backward and forwards by heart. But since you don’t see the need to make your opinions fit with what you are stating, you come across as saying whatever fits the most recent post.
I am not claiming that I know more than you.
Nor am I saying that there are things you are ignorant of.
You are just not making any clear case. You have your own story of what anybody said and everybody may say about the eruv, and you give no regard for actual statements. I have a hard time accepting that you are any different when it comes to the Gemara or Shulchan Aruch. Blatant statements are never blatant to you. Either they are true by virtue of agreeing with you, or they are demonstrably false without any demonstrations.
It was hard for me to respond in the beginning. But now that I know the score, it is a lot of fun. I know that I can never be proven wrong, because you don’t have a clear concept of evidence being proven. You can claim that you know which two blatt long sugya I just referenced between the lines here, but you can never say which one because that would run counter to your thinking pattern.
Now let’s make some mudballs.
1) You continue to not address where you stand with Rav Dovid. It’s because Rav Dovid is not entitled to saying what he said if you are going to disagree. It’s the same thing you are trying to pull off with the Flatbush Teshuva. It is an improper way to learn. But you already through your hat/yarmulke/streimel on the side of someone who was on his way out of Orthodoxy, so it isn’t something that I should complain about.
2) Some of your attitude towards talmedei chachamim is more apikorsus than rejecting all eruvin that were ever made. I don’t know why you throw at me every anti eruv personality in North America. I don’t care for them and was never taking their side.
3) I don’t know who required you to answer to every word in every Rishon. But if you don’t want to accept Rav Moshe’s chiddush of rsh”r of a city you have a whole lot of words to explain. But there is a big difference between answering every word and holding the writer’s intentions accountable to the reader’s errors. If we give the writer the right to hold us to his intentions, than many things become very differnt. For example, we have no reason to assume the Magen Avram’s chiddush of mefulash was ever widely accepted. Besides for the problem of it not being sourced. [Sour ced? What’s that?]
4) And now for the real one. why did you make up that 12 x 12 is the chiddush of Rav Moshe? The novel interpretation of the S”A is applicable even if a city has an undefined size as it did before Rav Moshe. The Aruch Hashulchan and every other chiddush here never bothered with an exact size. Rav Moshe wasn’t coming to say 12 x 12. That is a side part.
Now you can go bananas at me. But this last paragraph tells the bystander that I knew the topic from the beginning and you have no chance until you allow Rav Moshe to talk for himself.