{"id":8055,"date":"2016-01-30T12:00:17","date_gmt":"2016-01-30T10:00:17","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=8055"},"modified":"2016-10-06T17:37:42","modified_gmt":"2016-10-06T14:37:42","slug":"01-30-12","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/01-30-12\/","title":{"rendered":"12. Eruv Te\u0125umin<\/em>"},"content":{"rendered":"

If one wants to walk on Shabbat to a place that lies beyond his te\u0125um<\/em>, he can render it permissible by making an eruv te\u0125umin<\/em> before Shabbat, that is, by establishing his mekom shevita <\/em>at the place where he puts the eruv<\/em>. By placing this eruv<\/em>, he merges the old te\u0125um<\/em> (which would not have allowed him to go where he wants) with the new te\u0125um<\/em> (which will allow him to go there) \u2013 this is why it is called an eruv <\/em>(which literally means \u201cmerging\u201d) te\u0125umin<\/em>. However, the distance that the eruv te\u0125umin<\/em> affords him in one direction is lost in the opposite direction. For example, if one places the eruv<\/em> te\u0125umin<\/em> 2,000 amot<\/em> to the east of his home, he may now walk 4,000 amot<\/em> eastward (2,000 amot<\/em> from his home to the eruv<\/em> and 2,000 amot<\/em> beyond the eruv<\/em>), but he may no longer walk westward at all.<\/p>\n

There are two ways to shift one\u2019s mekom shevita<\/em>. The first is by simply walking 2,000 amot<\/em> in the desired direction before Shabbat begins and staying there for the onset of Shabbat. As long as one is there during the entire period of bein ha-shmashot<\/em>, that becomes his place, and his te\u0125um Shabbat<\/em> is now calculated from that point. He does not need to verbalize anything for this to take effect. It is enough for him to intend to establish his te\u0125um<\/em> from that point. In contrast, if one is hiking in a field during bein ha-shmashot<\/em> but does not intend to establish his mekom shevita<\/em> there, his mekom shevita<\/em> remains his home (SA 409:7; MB ad loc. <\/em>29).[13]<\/a><\/sup><\/p>\n

The second way is to set aside two meals\u2019 worth of food at that place and recite the declaration for making an eruv te\u0125umin<\/em>, along with a berakha<\/em>, as will be explained in the next section. An eruv<\/em> te\u0125umin<\/em> should be made only for the purpose of a mitzva \u2013 for example in order to attend a Torah lecture or a mitzva celebration. If one makes an eruv te\u0125umin <\/em>for some other purpose, it is still effective be-di\u2019avad<\/em> (SA 415:1).<\/p>\n

When making an eruv te\u0125umin<\/em>, one must place it within 2,000 amot<\/em> of his home. This way his home will be within the te\u0125um<\/em> of the eruv<\/em>, and he may then walk from his home to the eruv<\/em>. If his home is outside the eruv<\/em>\u2019s te\u0125um<\/em>, the eruv<\/em> is ineffective, and his te\u0125um<\/em> is measured from his home.[14]<\/a><\/sup><\/p>\n

One can actually use an eruv te\u0125umin<\/em> to travel 5,600 amot<\/em>, not just 4,000 amot<\/em>. Since the mekom shevita<\/em> where he sets aside the eruv<\/em> is temporary (unlike a city, as above in section 6), he may have in mind for the new te\u0125um<\/em> created by the eruv<\/em> to be oriented so that the square\u2019s diagonal faces his desired direction. He thus gains the additional corners.<\/p>\n

\n
\n
[13]<\/a>. The Sages allow a traveler who wishes to establish his mekom shevita<\/em> someplace further along the way to do so by merely verbalizing this wish. This special leniency is effective as long as two conditions are met. First, it must be possible for him to reach that location before dark if he hurries. Second, at the moment when Shabbat begins, he must be within 2,000 amot<\/em> of the location (SA 409:11). However, if he intends to establish his mekom shevita<\/em> somewhere beyond his 2,000 amot<\/em>, he loses his te\u0125um<\/em> Shabbat, and he may not move beyond his four amot<\/em>, since he cannot establish the desired location as his mekom shevita<\/em>, as he is beyond its te\u0125um<\/em>, and he cannot establish his current location as his mekom shevita<\/em> either, since he pushed it out of his mind. This is the opinion of Rashba, Rosh (Eruvin<\/em> 4:13), and Tur<\/em> (409:11). However, according to Rambam, whenever one fails to establish his mekom shevita<\/em> at his desired location, he establishes it at his current location instead. SA cites Rambam as a secondary opinion (\u201cyesh omrim<\/em>\u201d).If one is traveling and wishes to establish his place verbally, he must specify the four amot<\/em> that he intends as his mekom shevita<\/em>. An example of such a verbalization might be \u201cThe four amot<\/em> surrounding such-and-such tree trunk.\u201d If he did not delineate the area precisely, according to most Rishonim the entire uncertain area is included in his mekom shevita<\/em>. If he said, \u201cMy place for Shabbat is under that tree,\u201d but half the tree is outside his 2,000 amot<\/em>, he has not established a mekom shevita<\/em>, and he is left with only his four amot<\/em>. As mentioned in the previous paragraph, according to Rambam, whenever one does not specify his mekom shevita<\/em> adequately, rendering his desired te\u0125um<\/em> ineffective, his current location becomes his mekom shevita <\/em>instead, and his te\u0125um<\/em> is 2,000 amot<\/em> from there. Under pressing circumstances, one may rely on this opinion.<\/p>\n

[14]<\/a>. At first glance, it would seem that in most large cities, setting aside an eruv<\/em> te\u0125umin<\/em> is ineffective. After all, we saw in section 4 that when one is outside the city at the start of Shabbat, we do not include the whole city in his four amot<\/em>. He may travel within the city only as far as his 2,000 amot<\/em> allow. If so, when one\u2019s home is more than 2,000 amot<\/em> from the eruv<\/em> that one makes, the eruv<\/em> is ineffective, and his status is the same as that of any other resident of the city. Indeed, this is how Beit Me\u2019ir<\/em>, Ma\u0125atzit Ha-shekel<\/em>, and Olat Shabbat<\/em> understand SA 408:1, and so states Eliya Rabba<\/em> 408:8 as well. According to MA and MB 408:3, 7, 10, SA agrees that one\u2019s mekom shevita<\/em> in such a case is indeed the location where he set aside the eruv<\/em>. Since he was in his home when Shabbat began, he may walk within the city in the direction of the eruv<\/em>, but once he has left the city, he may not return home. According to Rema, since this person\u2019s home is in the city, if he placed an eruv<\/em> outside the city, he has a connection to both places; therefore, in addition to the 2,000 amot<\/em> granted him by his eruv<\/em>, the whole city is considered four amot<\/em> and he may walk freely within it. Even after he leaves the city, he may return to it and walk within it. BHL\u2019s discussion of this matter concludes with an endorsement of MA\u2019s understanding of SA (408:1, s.v. \u201cra\u0125ok\u201d). However, many rule in accordance with Rema, including Ba\u0125<\/em>, Noda Bi-Yehuda<\/em> (Mahadura Tinyana <\/em>49), and AHS. SHT ad loc. <\/em>11 states that one should not object to those who are lenient in accordance with Rema. Since the laws of te\u0125um Shabbat<\/em> are completely rabbinic, when necessary one may rely on Rema.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

If one wants to walk on Shabbat to a place that lies beyond his te\u0125um, he can render it permissible by making an eruv te\u0125umin before Shabbat, that is, by establishing his mekom shevita at the place where he puts the eruv. By placing this eruv, he merges the old te\u0125um (which would not have […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[100],"tags":[],"class_list":["post-8055","post","type-post","status-publish","format-standard","hentry","category-01-30"],"yoast_head":"\n12. 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