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- ב"ה - Today in Judaism - Today is Tuesday, 25 Cheshvan, 5778 · November 14, 2017Daily Quote: I am who I am. (G‑d to Moses, Exodus 3:14)
Daily Torah Study:
Chumash: Toldot, 3rd Portion Genesis 26:13-26:22 with Rashi
• English / Hebrew Linear Translation
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• Daily Wisdom (short insight)
Genesis Chapter 26
13And the man became great, and he grew constantly greater until he had grown very great. יגוַיִּגְדַּ֖ל הָאִ֑ישׁ וַיֵּ֤לֶךְ הָלוֹךְ֙ וְגָדֵ֔ל עַ֥ד כִּֽי־גָדַ֖ל מְאֹֽד:
he had grown very great: For they would say,“Rather the manure of Isaac’s mules than Abimelech’s silver and gold” (Gen. Rabbah 64:7).
כי גדל מאד: שהיו אומרים זבל פרדותיו של יצחק ולא כספו וזהבו של אבימלך:
14And he had possessions of sheep and possessions of cattle and much production, and the Philistines envied him. ידוַֽיְהִי־ל֤וֹ מִקְנֵה־צֹאן֙ וּמִקְנֵ֣ה בָקָ֔ר וַֽעֲבֻדָּ֖ה רַבָּ֑ה וַיְקַנְא֥וּ אֹת֖וֹ פְּלִשְׁתִּֽים:
and much production: Heb. וַעִבֻדָּה רַבָּה, much activity, in Old French ouvrene (enterprises). עִבוֹדָה means one job, whereas עִבֻדָּה means much production.
ועבדה רבה: פעולה רבה, בלשון לע"ז אובריינ"א [מכלול העבודות] עבודה משמע עבודה אחת, עבודה משמע פעולה רבה:
15And all the wells that his father's servants had dug in the days of Abraham his father the Philistines stopped them up and filled them with earth. טווְכָל־הַבְּאֵרֹ֗ת אֲשֶׁ֤ר חָֽפְרוּ֙ עַבְדֵ֣י אָבִ֔יו בִּימֵ֖י אַבְרָהָ֣ם אָבִ֑יו סִתְּמ֣וּם פְּלִשְׁתִּ֔ים וַיְמַלְא֖וּם עָפָֽר:
the Philistines stopped them up: Because they said,“They are a danger to us due to the armies that will come upon us.” [Onkelos renders:] טְמוּנוּן פְּלִשְׁתָּאֵי an expression of stopping up, and in the language of the Talmud,“stops up (מְטַמְטֵם) the heart.”
סתמום פלשתים: מפני שאמרו תקלה הם לנו מפני הגייסות הבאות עלינו. טמונין פלשתאי לשון סתימה, ובלשון משנה (פסחים מב א) מטמטם את הלב:
16And Abimelech said to Isaac, "Go away from us, for you have become much stronger than we." טזוַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־יִצְחָ֑ק לֵ֚ךְ מֵֽעִמָּ֔נוּ כִּֽי־עָצַ֥מְתָּ מִמֶּ֖נּוּ מְאֹֽד:
17And Isaac went away from there, and he encamped in the valley of Gerar and dwelt there. יזוַיֵּ֥לֶךְ מִשָּׁ֖ם יִצְחָ֑ק וַיִּ֥חַן בְּנַֽחַל־גְּרָ֖ר וַיֵּ֥שֶׁב שָֽׁם:
in the valley of Gerar: far from the city.
בנחל גרר: רחוק מן העיר:
18And Isaac again dug the wells of water which they had dug in the days of his father, Abraham, and the Philistines had stopped them up after Abraham's death; and he gave them names like the names that his father had given them. יחוַיָּ֨שָׁב יִצְחָ֜ק וַיַּחְפֹּ֣ר | אֶת־בְּאֵרֹ֣ת הַמַּ֗יִם אֲשֶׁ֤ר חָֽפְרוּ֙ בִּימֵי֙ אַבְרָהָ֣ם אָבִ֔יו וַיְסַתְּמ֣וּם פְּלִשְׁתִּ֔ים אַֽחֲרֵ֖י מ֣וֹת אַבְרָהָ֑ם וַיִּקְרָ֤א לָהֶן֙ שֵׁמ֔וֹת כַּשֵּׁמֹ֕ת אֲשֶׁר־קָרָ֥א לָהֶ֖ן אָבִֽיו:
And Isaac again dug: [Meaning] the wells that they had dug in the days of his father Abraham and that the Philistines had stopped up-before Isaac traveled from Gerar, he went back and dug them.
וישב ויחפר: הבארות אשר חפרו בימי אברהם אביו. ופלשתים סתמום, מקודם שנסע יצחק מגרר חזר וחפרן:
19And Isaac's servants dug in the valley, and they found there a well of living waters. יטוַיַּחְפְּר֥וּ עַבְדֵֽי־יִצְחָ֖ק בַּנָּ֑חַל וַיִּ֨מְצְאוּ־שָׁ֔ם בְּאֵ֖ר מַ֥יִם חַיִּֽים:
20And the shepherds of Gerar quarreled with Isaac's shepherds, saying, "The water is ours"; so he named the well Esek, because they had contended with him. כוַיָּרִ֜יבוּ רֹעֵ֣י גְרָ֗ר עִם־רֹעֵ֥י יִצְחָ֛ק לֵאמֹ֖ר לָ֣נוּ הַמָּ֑יִם וַיִּקְרָ֤א שֵֽׁם־הַבְּאֵר֙ עֵ֔שֶׂק כִּ֥י הִתְעַשְּׂק֖וּ עִמּֽוֹ:
Esek: Contention.
עשק: ערער:
because they had contended with him: They engaged with him about it with strife and contention.
כי התעשקו עמו: נתעשקו עמו עליה במריבה וערעור:
21And they dug another well, and they quarreled about it also; so he named it Sitnah. כאוַיַּחְפְּרוּ֙ בְּאֵ֣ר אַחֶ֔רֶת וַיָּרִ֖יבוּ גַּם־עָלֶ֑יהָ וַיִּקְרָ֥א שְׁמָ֖הּ שִׂטְנָֽה:
Sitnah: nuysemant in Old French (harm, wrong, injury).
שטנה: נוישימונ"ט [נזק]:
22And he moved away from there, and he dug another well, and they did not quarrel over it; so he named it Rehoboth, and he said, "For now the Lord has made room for us, and we will be fruitful in the land." כבוַיַּעְתֵּ֣ק מִשָּׁ֗ם וַיַּחְפֹּר֙ בְּאֵ֣ר אַחֶ֔רֶת וְלֹ֥א רָב֖וּ עָלֶ֑יהָ וַיִּקְרָ֤א שְׁמָהּ֙ רְחֹב֔וֹת וַיֹּ֗אמֶר כִּ֣י עַתָּ֞ה הִרְחִ֧יב יְהֹוָ֛ה לָ֖נוּ וּפָרִ֥ינוּ בָאָֽרֶץ:
and we will be fruitful in the land: Heb. וּפָרִינוּ בָאָרֶץ, as the Targum translates it: וְנִיפוּשׁ בְּאַרְעָא,“and we will be fruitful in the land.”
ופרינו בארץ: כתרגומו ונפוש בארעא:
Tehillim: Psalm Chapter 119, Verses 1-96• Hebrew text
• English text
Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
Tanya: Iggeret HaKodesh, Epistle 31• English Text (Lessons in Tanya)
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Tuesday, Cheshvan 25, 5778 · November 14, 2017
Today's Tanya Lesson
Iggeret HaKodesh, Epistle 31
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
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Interdependence and brotherly love among Jews strike far deeper than the visible interpersonal plane. Indeed, if they are lacking, the pain is felt by the Shechinah itself, the Divine Presence. For the Divine Presence is the heart of the Jewish people, who themselves constitute the organs. A deep-seated organic disorder that affects the circulatory system, affects the entire body, including even the heart itself.
נודע בשערים
Well known at the gates1
The previous Epistle opened with the phrase, “It is well known...,” because it cited a widely-known statement from the Talmud. Here, however, the Alter Rebbe opens with a more esoteric quotation from the Zohar, which is well known only in more scholarly circles, among those who sit at the city gates, for this was where judges and scholars traditionally used to congregate.
מה שכתוב בתיקונים, דשכינתא איהי מרעא בגלותא, כביכול
is the statement in the Tikkunim2 that the “Shechinah is ailing in the exile,” as it were.
פירוש, על דרך משל: כמו חולי הגוף, המבדיל בין קדש וכו׳
This [anthropomorphism] draws a comparison with a physical ailment, distinguishing, [of course,] between the holy [and the mundane];3 i.e., bearing in mind the utter disparity between a physical ailment and the state metaphorically described as an “ailment” of the Shechinah.
שסיבת החולי והבריאות היא התפשטות והילוך החיות מהלב אל כל האברים
The cause of illness or health lies in the distribution and flow of the life-force from the heart to all the organs,
המלובשת בדם הנפש היוצא מהלב אל כל האברים
[this life-force] being vested in the blood of life which flows from the heart to all the organs;
וסובב סובב הולך הרוח חיים והדם
and the spirit of life and the blood4 circulates all around
תוך תוך כל האברים, על ידי הגידים המובלעים בהם
into all the limbs, through the veins5 that are embedded in them,
וחוזר אל הלב
and returns to the heart.
ואם סיבוב והילוך הרוח חיים הלז הוא כהלכתו תמידי, כסדרו המסודר לו מחיי החיים, ברוך הוא
Now, if the circulation and flow of this spirit of life is always as it should be, in its proper order as arranged for it by the Fountainhead of Life,
אזי האדם בריא בתכלית
then the individual is perfectly healthy.
כי כל האברים מקושרים יחד, ומקבלים חיותם הראוי להם מהלב, על ידי סיבוב הלז
For all the limbs are bound together and receive their appropriate vitality from the heart through this circulation.
אך אם יש איזה קלקול באיזהו מקומן, המונע ומעכב או ממעט סיבוב והילוך הדם עם הרוח חיים המלובש בו
But should there be any disorder in any place, restraining, hindering or reducing the circulation and flow of the blood with the spirit of life vested in it,
אזי נפסק או מתמעט הקשר הלז, המקשר כל האברים אל הלב על ידי סיבוב הלז
then this bond — which connects all the limbs with the heart by means of this circulation — is severed (which would extinguish life), or diminished,
ואזי נופל האדם למשכב וחולי, ה׳ ישמרנו
in which case the individual will fall ill and sick (May G‑d protect us!).
The interconnection of all the organs with the heart, thus also impacts on the heart itself.
וככה ממש, על דרך משל, הנה כל נשמות ישראל נקראים בחינת אברי דשכינתא
Precisely so, metaphorically speaking, all the souls of Israel are regarded as the organs of the Shechinah,6
הנקראת בשם לב, כמו שכתוב: צור לבבי, וכמו שכתוב: ושכנתי בתוכם
which is called the “heart”, as it is written,7 “The Rock, My Heart”;8 and as it is written,9“And I will dwell within them.”
פירוש
The meaning (of this comparison between the Shechinah and the heart that supplies all the organs with blood)is:
כי לשון שכינה הוא, שאור הוי׳ שוכן בעולמות בריאה יצירה עשיה, להחיותם
The10 term Shechinah, deriving as it does from the verb לשכון (“to rest” or “to dwell”), denotes that the light of G‑d abides in the Worlds of Beriah, Yetzirah and Asiyah, in order to endow them with life.
והמשכת חיות זו היא על ידי התלבשות תחלה בנשמות ישראל
This life-force is drawn forth by means of a prior investment in the souls of Israel.
לפי שכל הנבראים, אין ערוך להם אל הבורא יתברך
[This is so] because none of the created beings stand in any comparable relation to the Creator;
דכולא קמיה כלא ממש חשיבין
for11 “all that are before Him are esteemed as truly naught.”
ואי אפשר להם לקבל חיות מאורו ושפעו יתברך
Thus it is impossible for them to receive life-force from His light and effluence,
להיות נבראים מאין ליש, וחיים וקיימים
to become created beings ex nihilo into substantiality, and to be living and subsisting,
כי אם על ידי הנשמות
except by means of the souls.
The Divine light is first drawn down into the Jewish souls, and thereafter into the rest of creation.
The blessings which we recite follow the same order: “...our G‑d, King of the universe.” It is by His first becoming “our G‑d,” whereby the Divine life-force flows into the Jewish people, that He then becomes “King of the universe.”
שעלו במחשבה
[For it is the Jewish souls] that rose in His thought, i.e., their source is in His thought,
וקדמו לבריאת עולמות, שעל ידי בחינת הדבור
and thus preceded the creation of the worlds, which came about through [Divine] Speech.
Mortal thought is internal and personal, inasmuch as it serves the individual himself, whereas speech is external, its purpose being to communicate with others. So, too, Jewish souls derive from the internal aspect of G‑dliness, while the rest of creation derives from the external aspect. And in order that the Divine life-force be drawn down into the worlds, which represent an external level of creation, it must first be drawn into Jewish souls, the internal level of creation.
כמאמר רז״ל: במי נמלך הקב״ה וכו׳
Thus our Sages, of blessed memory, said:12 “With whom did the Holy One, blessed be He, take counsel [concerning the creation of the worlds? — With Jewish souls],”
כנודע במקום אחר
as is known from elsewhere.
Jewish souls are thus so superior to the created worlds that G‑d took counsel with them about the very creation of the worlds.
* * *
The above discussion relates only to the drawing down of Divine vitality from the Shechinah into the created worlds, which parallels the emanation of the spirit of life from the heart and its diffusion throughout the entire body.
The Alter Rebbe will now go on to explain the second aspect of this analogy — how the spirit of life returns to the heart from the other organs. In the analogue likewise, the G‑dly life-force within the worlds pulsates in an ongoing dual dynamic called ratzo vashov (“advance and retreat”): the G‑dly life-force is first drawn downward, from the Shechinah to the worlds, and then it returns to its source, as a result of the Torah study and the spiritual service of created beings.
ונודע בשערים
And it is well known at the gates13
כי כל המשכת החיות וההשפעה מעליונים לתחתונים מהם
that every downflow of [Divine] life-force and [all] effluence from the upper worlds to the worlds which are lower than them,
הן כמו שכתוב בספר יצירה: נעוץ תחלתן בסופן, וסופן בתחלתן
are as stated in the Sefer Yetzirah:14 “Their beginning (i.e., the beginning of the uppermost levels of creation) is wedged in their culmination (i.e., in the nethermost part of the lowest level of creation), and their culmination is wedged in their beginning.”
ובכתבי האריז״ל, מכונה בשם אור ישר ואור חוזר
In the writings of R. Isaac Luria, of blessed memory, this [dual direction] is referred to as Or Yashar (“direct light”) and Or Chozer (“reflected light”), i.e., light reflected upwards from the lower level back to the upper;
וכמו שכתוב: והחיות רצוא ושוב
as it is also written,15 “And the Chayot were advancing and retreating,” first proceeding away from their Source and then retreating to it.
The above verse refers to the holy Chayot (“creatures”) of the Divine Chariot. The Kabbalah explains that this is an allusion to the Divine life-force of all worlds and created beings: it first emanates from its Source and then returns to it. I.e., not only is the Divine life-force drawn from the Shechinah down into creation, but it also returns from created beings back to its original Source.
אשר על כן, על פי הדברים והאמת האלה, אשר אי אפשר לבאר היטב במכתב
Thus, according to these words and this truth, which is impossible to explain properly in writing,
נקראת השכינה בשם לב, והנשמות בשם אברים
the Shechinah is referred to as the “heart”, and the souls as “organs”.
להורות לנו, כי כאשר כל הנשמות דבוקות ומקושרות יחד
This teaches us that when all the souls are attached and bound together,
אזי סיבוב והילוך החיות וההשפעה סובב סובב
the circulation and flow of the life-force and of the effluence from the Shechinah to the worlds and from the worlds back to the Shechinah is continuous,
ונעוץ סופן בתחלתן, לקשר ולחבר כולן להוי׳ אחד, ולדבקה בו יתברך
and “their culmination is wedged in their beginning,” thus binding and joining them all — all the souls, and through them all the worlds — to the One G‑d, so that they will cleave to Him.
וכמו שכתוב: אתם נצבים היום כולכם לפני הוי׳ אלקיכם
Thus it is written,16 “You are standing firm this day, all of you, before the L‑rd your G‑d (Havayah Elokeichem).”
כולכם דייקא, ולפני דייקא
The verse specifies “all of you,” i.e., a situation in which all Jews stand united together. Moreover, it specifies “before”, implying that this togetherness enables all Jews to relate to Divinity at the level at which the Name Havayah precedes and transcends its subsequent self-imposed descent to become Elokeichem, the life-force that empowers souls.
This can take place only when there is a sense of unity between all the levels which the above verse goes on to enumerate:
ראשיכם כו׳ מחוטב עציך כו׳
“Your heads...” (i.e, those with the loftiest souls), “from the hewer of your wood...” (i.e., those of more modest spiritual stature).
The Alter Rebbe elaborates on this unity between unequals in Likkutei Torah, at the beginning of Parshat Nitzavim.
ובזה יובן מאמר רז״ל, כי חורבן בית שני ונפילת ישראל בגלות
This will clarify the teaching of our Sages,17 of blessed memory, that the destruction of the Second Temple and the fall of Israel into exile,
והסתלקות השכינה וירידתה לאדום, בבחינת גלות, כביכול
and the withdrawal of the Shechinah and its descent to Edom, into a state of exile, as it were, for when the Jews are exiled, so too is the Shechinah,18
הכל היה בעון שנאת חנם ופירוד לבבות, רחמנא ליצלן
— all this was because of the sin of groundless hatred [between one Jew and another] and dissension between their hearts (May the Merciful One save us!).
ולכן נקראת חולה, על דרך משל
And this is why [the Shechinah] is referred to metaphorically as ailing (in times of exile, as quoted above).
ומה שכתוב: סומך נופלים ורופא חולים, לשון רבים
As for19 the phrases [in the Amidah], “He supports those who are fallen and heals those who are sick,” in plural form — although reference is being made to the Shechinah,
הם כל האברים וכו׳
this alludes to all the organs....
The plural form includes the souls which are the “organs of the Shechinah,” inasmuch as they are animated by it; they, too, are in ailing health, and they, too, are supported and healed.
| FOOTNOTES | |
| 1. | Note of the Rebbe: “See Metzudat David on Mishlei 31:23.” |
| 2. | Note of the Rebbe: “Tikkunei Zohar 25; see there at length.” |
| 3. | From the Havdalah (Siddur Tehillat HaShem, p. 234), paraphrasing Vayikra 10:10. |
| 4. | Note of the Rebbe: “I.e., ‘and the spirit of life which is vested within [the blood]...,’ as is soon explained.” |
| 5. | The phrase in the current editions (“and the veins”) is emended here according to the Luach HaTikkun of the Rebbe. |
| 6. | Zohar III, 17a. |
| 7. | Tehillim 73:26. |
| 8. | Translated according to Shir HaShirim Rabbah 5:2. |
| 9. | Shmot 25:8. |
| 10. | Note of the Rebbe: “See Tanya, ch. 41; et al.” |
| 11. | Zohar I, 11b. |
| 12. | See Ruth Rabbah, sec. 2; Bereishit Rabbah 8:7. |
| 13. | Note of the Rebbe: “See Metzudat David on Mishlei 31:23.” |
| 14. | 1:7. |
| 15. | Yechezkel 1:14. |
| 16. | Devarim 29:9. |
| 17. | Yoma 9b. |
| 18. | Megillah 29b (as quoted in Ein Yaakov); cf. Tanya, ch. 17. |
| 19. | The phrase in the current editions (“As it is written...”) is emended here to “As for...,” according to the Luach HaTikkun of the Rebbe. The closing statement of the Epistle is thus presented in the classic Rabbinic style of question and answer, whereby a possible difficulty is anticipated and solved. |
• Sefer Hamitzvot:
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Audio: Listen | Download | Video ClassTuesday, Cheshvan 25, 5778 · November 14, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 321
Going Beyond City Limits on Shabbat
"Let no man go out of his place on the seventh day"—Exodus 16:29.
It is forbidden on Shabbat to travel more than 2,000 cubits (approximately 3000 ft.) out of a city's parameters.
Full text of this Mitzvah »
Going Beyond City Limits on Shabbat
Negative Commandment 321
Translated by Berel Bell
The 321st prohibition is that we are forbidden to travel [even by foot] on Shabbos.
The source of this commandment is G‑d's statement1, "No man may leave his place on the seventh day."
Oral Tradition defines limit of "travel" as 2000 amos2 beyond the city limit; one may not walk even a single amoh more. However, one may walk within 2000 amos from the city limit in any direction.3
The Mechilta says: " 'No man may leave his place,' — this means beyond 2000 amos."
Our Sages said in tractate Eruvin4, "For violating the prohibition of the Shabbos limit, one receives lashes by Biblical ordinance."5
The details of this commandment are discussed in that same tractate.
1.Shmos 16:29.
2.Approximately 3000 ft. In Mishneh Torah (Hilchos Shabbos 27:1), the Rambam rules that walking 2000 amos is prohibited only by Rabbinic law, while the Biblical prohibition is in effect only at 12 mil, or approximately 24,000 amos.
The Rambam himself explains, however, (in responsa 310, quoted in Mishneh Torah, Kapach ed., p. 575) that there is no contradiction between his two works. Sefer Hamitzvos is meant only to give a general description of the mitzvah, so he did not mention the two categories. Mishneh Torah, on the other hand, gives all the relevant halachic details. See also Introduction to Sefer Hamitzvos.
3.In Mishneh Torah (ibid.), the Rambam explains that this area is considered within the suburbs of the city (see Num. 35:5).
4.17b.
5.With this quote, the Rambam proves that this mitzvah in included in the count of the 613 mitzvos.
Rambam:• 1 Chapter A Day: Teshuvah Teshuvah - Chapter One
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Teshuvah - Chapter One
Introduction to Hilchos Teshuvah
[This text describes] one mitzvah; that a sinner should repent from his sin before God and confess.
This mitzvah and the fundamental principles [of faith] that follow in relation to it are explained in the coming chapters.
רמב"ם הלכות תשובה - הקדמה
הלכות תשובה. מצות עשה אחת, והוא שישוב החוטא מחטאו לפני ה' ויתודה. וביאור מצוה זו ועיקרים הנגררים עמה בגללה בפרקים אלו.
1
If a person transgresses any of the mitzvot of the Torah, whether a positive command or a negative command - whether willingly or inadvertently - when he repents, and returns from his sin, he must confess before God, blessed be, He as [Numbers 5:6-7] states: "If a man or a woman commit any of the sins of man... they must confess the sin that they committed."
This refers to a verbal confession. This confession is a positive command.
How does one confess: He states: "I implore You, God, I sinned, I transgressed, I committed iniquity before You by doing the following. Behold, I regret and am embarrassed for my deeds. I promise never to repeat this act again."
These are the essential elements of the confessional prayer. Whoever
confesses profusely and elaborates on these matters is worthy of praise.
Those who bring sin offerings or guilt offerings must also [confess their sins] when they bring their sacrifices for their inadvertent or willful transgressions. Their sacrifices will not atone for their sins until they repent and make a verbal confession as [Leviticus 5:5] states: "He shall confess the sin he has committed upon it."
Similarly, those obligated to be executed or lashed by the court do not attain atonement through their death or lashing unless they repent and confess. Similarly, someone who injures a colleague or damages his property, does not attain atonement, even though he pays him what he owes until he confesses and makes a commitment
never to do such a thing again as implied by the phrase [Numbers, loc. cit..], "any of the sins of man."
א
כל מצות שבתורה בין עשה בין לא תעשה אם עבר אדם על אחת מהן בין בזדון בין בשגגה כשיעשה תשובה וישוב מחטאו חייב להתודות לפני האל ברוך הוא שנאמר איש או אשה כי יעשו וגו' והתודו את חטאתם אשר עשו זה וידוי דברים וידוי זה מצות עשה כיצד מתודין אומר אנא השם חטאתי עויתי פשעתי לפניך ועשיתי כך וכך והרי נחמתי ובושתי במעשי ולעולם איני חוזר לדבר זה וזהו עיקרו של וידוי וכל המרבה להתודות ומאריך בענין זה הרי זה משובח וכן בעלי חטאות ואשמות בעת שמביאין קרבנותיהן על שגגתן או על זדונן אין מתכפר להן בקרבנם עד שיעשו תשובה ויתודו וידוי דברים שנאמר והתודה אשר חטא עליה וכן כל מחוייבי מיתות בית דין ומחוייבי מלקות אין מתכפר להן במיתתן או בלקייתן עד שיעשו תשובה ויתודו וכן החובל בחבירו והמזיק ממונו אף על פי ששילם לו מה שהוא חייב לו אינו מתכפר עד שיתודה וישוב מלעשות כזה לעולם שנאמר מכל חטאות האדם:
2
Since the goat sent [to Azazel] atones for all of Israel, the High Priest confesses upon it as a spokesman for all of Israel as [Leviticus 16:21] states: "He shall confess upon it all the sins of the children of Israel."
The goat sent to Azazel atones for all the transgressions in the Torah, the severe and the lighter [sins]; those violated intentionally and those transgressed inadvertently; those which [the transgressor] became conscious of and those which he was not conscious of. All are atoned for by the goat sent [to Azazel].
This applies only if one repents. If one does not repent, the goat only atones for the light [sins].
Which are light sins and which are severe ones? The severe sins are those for which one is liable for execution by the court or karet. False and unnecessary oaths are also considered severe sins even though they are not [punished by] karet. [The violation of] the other prohibitions and [the failure to perform] positive commandments that are not punishable by karet are considered light [sins].
ב
שעיר המשתלח לפי שהוא כפרה על כל ישראל כהן גדול מתודה עליו על לשון כל ישראל שנאמר והתודה עליו את כל עונות בני ישראל שעיר המשתלח מכפר על כל עבירות שבתורה הקלות והחמורות בין שעבר בזדון בין שעבר בשגגה בין שהודע לו בין שלא הודע לו הכל מתכפר בשעיר המשתלח והוא שעשה תשובה אבל אם לא עשה תשובה אין השעיר מכפר לו אלא על הקלות ומה הן הקלות ומה הן החמורות החמורות הן שחייבין עליהם מיתת בית דין או כרת ושבועת שוא ושקר אף על פי שאין בהן כרת הרי הן מן החמורות ושאר מצות לא תעשה ומצות עשה שאין בהן כרת הם הקלות:
3
At present, when the Temple does not exist and there is no altar of atonement, there remains nothing else aside from Teshuvah.
Teshuvah atones for all sins. Even a person who was wicked his whole life and repented in his final moments will not be reminded of any aspect of his wickedness as [Ezekiel 33:12] states "the wickedness of the evil one will not cause him to stumble on the day he repents his wickedness."
The essence of Yom Kippur atones for those who repent as [Leviticus 16:30] states: "This day will atone for you."
ג
בזמן הזה שאין בית המקדש קיים ואין לנו מזבח כפרה אין שם אלא תשובה התשובה מכפרת על כל העבירות אפילו רשע כל ימיו ועשה תשובה באחרונה אין מזכירין לו שום דבר מרשעו שנאמר רשעת הרשע לא יכשל בה ביום שובו מרשעו ועצמו של יום הכפורים מכפר לשבים שנאמר כי ביום הזה יכפר עליכם:
4
Even though Teshuvah atones for all [sins] and the essence of Yom Kippur brings atonement, [there are different levels of sin and hence, differences in the degree of atonement.] There are sins that can be atoned for immediately and other sins which can only be atoned for over the course of time. What is implied?
If a person violates a positive command which is not punishable by karet and repents, he will not leave that place before he is forgiven. Concerning these sins, [Jeremiah 3:22] states: "Return, faithless children! I will heal your rebellious acts."
If a person violates a prohibition that is not punishable by karet or execution by the court and repents, Teshuvah has a tentative effect and Yom Kippur brings atonement as [Leviticus, loc. cit. states "This day will atone for you."
If a person violates [sins punishable by] karet or execution by the court and repents, Teshuvah and Yom Kippur have a tentative effect and the sufferings which come upon him complete the atonement. He will never achieve complete atonement until he endures suffering for concerning these [sins, Psalms 89:33] states: "I will punish their transgression with a rod."
When does the above apply: When the desecration of God's name is not involved in the transgression. However, a person who desecrated God's name, even though he repented, Yom Kippur arrived while he continued his repentance, and he experienced suffering, will not be granted complete atonement until he dies. The three: repentance, Yom Kippur, and suffering have a tentative effect and death atones as [Isaiah 22:14] states: "It was revealed in my ears [by] the Lord of Hosts, surely this iniquity will not be atoned for until you die."
ד
אע"פ שהתשובה מכפרת על הכל ועצמו של יוה"כ מכפר יש עבירות שהן מתכפרים לשעתן ויש עבירות שאין מתכפרים אלא לאחר זמן כיצד עבר אדם על מצות עשה שאין בה כרת ועשה תשובה אינו זז משם עד שמוחלין לו ובאלו נאמר שובו בנים שובבים ארפא משובותיכם וגו' עבר על מצות לא תעשה שאין בה כרת ולא מיתת בית דין ועשה תשובה תשובה תולה ויום הכפורים מכפר ובאלו נאמר כי ביום הזה יכפר עליכם עבר על כריתות ומיתות בית דין ועשה תשובה תשובה ויוה"כ תולין ויסורין הבאין עליו גומרין לו הכפרה ולעולם אין מתכפר לו כפרה גמורה עד שיבואו עליו יסורין ובאלו נאמר ופקדתי בשבט פשעם ובנגעים עונם במה דברים אמורים בשלא חילל את השם בשעה שעבר אבל המחלל את השם אע"פ שעשה תשובה והגיע יום הכפורים והוא עומד בתשובתו ובאו עליו יסורין אינו מתכפר לו כפרה גמורה עד שימות אלא תשובה יוה"כ ויסורין שלשתן תולין ומיתה מכפרת שנאמר ונגלה באזני ה' צבאות וגו' אם יכופר העון הזה לכם עד תמותון:
Rambam:• 3 Chapters A Day: Eruvin Eruvin - Chapter Six, Eruvin Eruvin - Chapter Seven, Eruvin Eruvin - Chapter Eight
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Eruvin - Chapter Six
1
When a person leaves a city on Friday afternoon and deposits food for two meals at a distance from the city,1 but within its Sabbath limits,2 and by doing so establishes this as his place for the Sabbath, it is considered as if his base for the Sabbath is the place where he deposited the food for two meals, even if he returns to the city [before the commencement of the Sabbath] and spends the night in his home. This is called an eruv t'chumin.3
א
מי שיצא מן המדינה בערב שבת והניח מזון שתי סעודות רחוק מן המדינה בתוך התחום וקבע שביתתו שם. אע"פ שחזר למדינה ולן בביתו נחשב אותו כאילו שבת במקום שהניח בו שתי הסעודות. וזה הוא הנקרא עירובי תחומין:
2
On the following day, the person may walk two thousand cubits4 from [the place of] his eruv in all directions.5 Accordingly, when a person walks two thousand cubits from his eruv on the following day within his city, he may walk only to the end of his limit. If, however, the entire city is included within his limit, the city is considered as if it were only four cubits, and he may continue to the end of his limit beyond the city.6
ב
ויש לו להלך ממקום עירובו למחר אלפים אמה לכל רוח. לפיכך כשהוא מהלך ממקום עירובו למחר אלפים אמה כנגד המדינה אינו מהלך במדינה אלא עד סוף מדתו. ואם היתה המדינה מובלעת בתוך מדתו תחשב המדינה כולה כארבע אמות וישלים מדתו חוצה לה:
3
What is implied? When a person places his eruv one thousand cubits to the east of his house in a city, he may walk two thousand cubits eastward from the place of his eruv on the following day. He may also walk two thousand cubits to the west, one thousand from the eruv to his house, and one thousand from his house westward. He may not walk to the end of the city [limits, if they are] beyond the thousand cubits.
If there are less than one thousand cubits from his house to the boundaries of the city7 - even if his Sabbath limits end one cubit outside the city - the entire city is considered to be four cubits, and he may proceed 996 cubits beyond it to complete [his Sabbath limits of] two thousand [cubits].
ג
כיצד הרי שהניח את עירובו ברחוק אלף אמה מביתו שבמדינה לרוח מזרח נמצא מהלך למחר ממקום עירובו אלפים אמה למזרח. ומהלך ממקום עירובו אלפים אמה למערב. אלף שמן העירוב עד ביתו ואלף אמה מביתו בתוך המדינה. ואינו מהלך במדינה אלא עד סוף האלף. היה מביתו עד סוף המדינה פחות מאלף אפילו אמה אחת שנמצאת מדתו כלתה חוץ למדינה תחשב המדינה כולה כארבע אמות ויהלך חוצה לה תשע מאות שש ותשעים אמה תשלום האלפים:
4
According [to this principle], if a person placed his eruv two thousand cubits [towards the east] of his house in a city, he would lose [the possibility of walking] throughout the entire [area of] the city [to the west]. Thus, he would be permitted [to walk] two thousand cubits from his house to his eruv and from his eruv two thousand cubits further. He may not walk even one cubit to the west of his house in the city.8
When a person places his eruv in a private domain - even if it is a metropolis like Nineveh, the ruins of a city, or a cave that is fit to be used as a dwelling - he is permitted to walk throughout its entire area and two thousand cubits beyond it in all directions.9
ד
לפיכך אם הניח עירובו ברחוק אלפים אמה מביתו שבמדינה הפסיד את כל המדינה כולה. ונמצא מהלך מביתו עד עירובו אלפים אמה ומעירובו אלפים ואינו מהלך מביתו במדינה לרוח מערב אפילו אמה אחת. המניח עירובו ברשות היחיד אפילו היתה מדינה גדולה כנינוה ואפילו עיר חריבה או מערה הראויה לדיורין מהלך את כולה וחוצה לה אלפים אמה לכל רוח:
5
If a person deposits his eruv within the city in which he is spending the Sabbath, his actions are of no consequence and his [Sabbath limits] should not be measured from his eruv.10 Instead, he is like the other inhabitants of the city, and may proceed two thousand cubits in all directions outside the city.
If a person deposits his eruv in the outlying areas that are included within the city's boundaries, and the calculation of [the city's] Sabbath limits begins beyond these areas,11 it is as if he had deposited it within the city [proper].
If a person deposits his eruv beyond the city's Sabbath limits, it is not considered to be a [valid] eruv.12
ה
המניח עירובו בתוך המדינה ששבת בה לא עשה כלום ואין מודדין לו ממקום עירובו אלא הרי הוא כבני המדינה כולן שיש להן אלפים אמה לכל רוח חוץ למדינה. וכן אם נתן עירובו במקומות המצטרפין לעיר שמודדין התחום חוץ מהם הרי זה כנותנו בתוך העיר. נתן עירובו חוץ לתחום אינו עירוב:
6
An eruv t'chumin should be established only for a purpose associated with a mitzvah13 - e.g., a person who desires to go to the house of a mourner, to a wedding feast, to greet his teacher or to greet a colleague returning from a journey, or the like.14
[Similarly, one may establish an eruv t'chumin] out of fear - e.g., a person who seeks to flee from gentiles, from thieves or the like. If a person establishes an eruv for other reasons,15 his eruv is still valid.16
ו
אין מערבין עירובי תחומין אלא לדבר מצוה כגון שהיה רוצה לילך לבית האבל או למשתה של נשואין או להקביל פני רבו או חבירו שבא מן הדרך וכיוצא באלו. או מפני היראה כגון שהיה רוצה לברוח מן העובדי כוכבים או מן הלסטים וכיוצא בזה. ואם עירב שלא לאחד מכל אלו אלא לדברי הרשות הרי זה עירוב:
7
All foods that may be used for a shituf may also be used for an eruv t'chumin.17 Similarly, all foods that may not be used for a shituf are also unacceptable for an eruv t'chumin.
What is the minimum measure of food acceptable for an eruv t'chumin? The [amount of] food [sufficient] for two meals for every individual.18 When the food in question is a side dish,19 the minimum measure is an amount sufficient to accompany two meals - [i.e., it is governed by] the same [laws] as a shituf.
ז
כל שמשתתפין בו מערבין בו עירובי תחומין. וכל שאין משתתפין בו אין מערבין בו תחומין. וכמה שיעור עירובי תחומין מזון שתי סעודות לכל אחד ואחד. ואם היה לפתן כדי לאכול בו שתי סעודות. כמו השיתוף:
8
It is necessary for [the place where] a person [intends to spend the Sabbath]20 and his eruv to be in the same domain, so that it is possible for him to partake of it beyn hash'mashot.21
Therefore, if the person intends to spend the Sabbath in a public domain and places his eruv in a private domain, or if he [intends to spend the Sabbath in a] private domain and places his eruv in a public domain, the eruv is not valid. For it is impossible to transfer articles from a private domain to a public domain without performing a transgression.
ח
וצריך שיהיה הוא ועירובו במקום אחד כדי שיהיה אפשר לו לאוכלו בין השמשות. לפיכך אם נתכוין לשבות ברה"ר והניח עירובו ברה"י. או ברה"י והניח עירובו ברשות הרבים אינו עירוב. שאי אפשר לו להוציא מרה"י לרה"ר בין השמשות אלא בעבירה:
9
If, however, a person intends to spend the Sabbath in a private domain or in a public domain, and he places his eruv in a carmelit, or he intends to spend the Sabbath in a carmelit, and he places his eruv in a private domain or in a public domain, the eruv is acceptable. For during beyn hash'mashot, the time when the eruv is established, it is permitted to transfer articles from either of these domains to a carmelit for the sake of a mitzvah.
All the [prohibitions] instituted because of a Rabbinic decree were not applied beyn hash'mashot in a situation involving a mitzvah22 or in a case of urgent need.23
ט
אבל אם נתכוין לשבות ברה"י או ברה"ר והניח עירובו בכרמלית. או שנתכוין לשבות בכרמלית והניח עירובו ברה"י או ברה"ר הרי זה עירוב. שבשעת קניית העירוב שהוא בין השמשות מותר להוציא ולהכניס מכל אחת משתי הרשויות לכרמלית לדבר מצוה. שכל דבר שהוא מדברי סופרים לא גזרו עליו בין השמשות במקום מצוה או בשעת הדחק:
10
[The following rule applies when a person] places his eruv in a closet, locks it, and then loses the key: If he can remove his eruv without performing a labor that is forbidden by the Torah, it is valid.24
If a person places his eruv at the top of a reed or a shaft that grows from the earth, it is not valid. This is a decree, lest he break off [the reed].25 If [these articles] were already detached and were implanted [in the ground], the eruv is valid.26
י
נתנו במגדל ונעל ואבד המפתח אם יכול להוציאו בלא עשיית מלאכה הרי זה עירוב. שאין אסור לעשות בין השמשות במקום מצוה אלא מלאכה. נתנו בראש הקנה או הקונדס הצומחין מן הארץ אינו עירוב גזירה שמא יתלוש. ואם היו תלושין ונעוצין הרי זה עירוב:
11
Whenever a person deposits an eruv, he is granted four cubits [in which to carry] at the place of the eruv. Thus, if a person places an eruv t'chumin at the end of the Sabbath limits, and then the eruv rolled two cubits beyond the Sabbath limits,27 the eruv is valid; it is not considered to have left its [original] place.
If, however, the eruv rolls more than two cubits [beyond the Sabbath limits], it is not valid, for it is beyond the Sabbath limits. And [as stated previously,]28 when an eruv is placed beyond a person's Sabbath limits, it is invalid, since the person is unable to reach his eruv.
יא
כל המניח עירובו יש לו במקום עירובו ארבע אמות. לפיכך המניח עירובי תחומין שלו בסוף התחום ונתגלגל העירוב ויצא חוץ לתחום בתוך שתי אמות הרי זה עירוב וכאילו לא יצא ממקומו. ואם יצא חוץ לשתי אמות אינו עירוב שהרי נעשה חוץ לתחום והמניח עירובו חוץ לתחום אינו עירוב מפני שאינו יכול להגיע אל עירובו:
12
The following rules apply when] an eruv rolled [more] than two cubits beyond the Sabbath limits,29 it became lost or burned, or it contained terumah and it became impure:30 If this occurred before the commencement of the Sabbath, the eruv is invalid. If it occurred after nightfall, it is valid. For an eruv is established beyn hash'mashot.31
If one is in doubt [when the above occurred], the eruv is valid, for when there is a doubt [with regard to the validity of] an eruv, it is considered acceptable.32 Therefore, if the eruv was eaten beyn hash'mashot, it is acceptable.
יב
נתגלגל העירוב ויצא שתי אמות חוץ לתחום או אבד או נשרף או שהיה תרומה ונטמאת מבעוד יום אינו עירוב. משחשיכה הרי זה עירוב. שקניית העירוב בין השמשות. ואם ספק הרי זה עירוב שספק העירוב כשר. לפיכך אם נאכל העירוב בין השמשות הרי זה עירוב:
13
[The above rules are relevant in the following situation:] Two individuals told a person,33 "Go and establish an eruv on our behalf." He established an eruv for one before the commencement of the Sabbath, and for the other, beyn hash'mashot. The eruv that was established before the commencement of the Sabbath was eaten beyn hash'mashot, and the eruv that was established beyn hash'mashot was eaten after nightfall.34
[The ruling is that] both eruvin are valid.35 For [the halachic status of] beyn hash'mashot is a matter of doubt,36 and when there is a doubt [with regard to the validity of] an eruv, it is considered acceptable.37 Nevertheless, if there is a question whether or not it is past nightfall, at the outset one should not proceed to establish an eruv.38 [After the fact,] if one established an eruv, it is valid.
יג
אמרו לו שנים צא וערב עלינו, אחד עירב עליו מבעוד יום ואחד עירב עליו בין השמשות וזה שעירב עליו מבעוד יום נאכל עירובו בין השמשות וזה שעירב עליו בין השמשות נאכל עירובו משחשיכה שניהם קנו עירוב. שבין השמשות ספק הוא וספק העירוב כשר. אף על פי כן ספק חשיכה ספק לא חשיכה אין מערבין עירובי תחומין לכתחלה ואם עירב הרי זה עירוב:
14
Although an avalanche falls on an eruv before the commencement of the Sabbath, it remains acceptable provided it can be removed without performing a [forbidden] labor. For it is permissible to remove it beyn hash'mashot,39, which is the time when the eruv is established.
If the avalanche fell on it after nightfall, it is also valid, even if it cannot be removed without performing a [forbidden] labor.40 If there is a doubt whether [the avalanche] fell before the commencement of the Sabbath or after nightfall, it is acceptable, because when there is a doubt [with regard to the validity of] an eruv, it is considered acceptable.
יד
נפל על העירוב גל מבעוד יום אם יכול להוציאו בלא עשיית מלאכה הרי זה כשר שמותר להוציאו בין השמשות שהיא שעת קניית העירוב. ואם נפל עליו גל משחשיכה הרי זה עירוב ואע"פ שאי אפשר להוציאו אלא בעשיית מלאכה. ספק מבעוד יום נפל או משחשיכה הרי זה כשר שספק העירוב כשר:
15
If, however, one established an eruv with terumah concerning which there was a doubt about its ritual purity,41 the eruv is invalid, for the meal is not fit to be eaten.42
[Similarly, an eruv is invalid in the following situation]: A person possessed two loaves of bread that were terumah. One of them was pure and one was impure, but he did not know which was pure and which was impure. Although he said, "The [loaf] that is pure, whichever it is, will serve as my eruv," the eruv is invalid, for the meal is not fit to be eaten.43
טו
אבל אם עירב בתרומה שהיא ספק טמאה אינו עירוב שאינה סעודה הראויה. וכן אם היו לפניו שתי ככרות של תרומה אחת טהורה ואחת טמאה ואינו יודע אי זו היא משתיהן ואמר עירובי בטהורה בכל מקום שהוא אינו עירוב. שאין כאן סעודה הראויה לאכילה:
16
If a person said: "This loaf of bread is not consecrated today, but it will be consecrated tomorrow," [and uses the loaf for an eruv,] the eruv is valid. For beyn hash'mashot, it had not as yet become definitely consecrated, and thus it was fit to be eaten before commencement of the Sabbath.
If, however, he said, "Today it is consecrated, and tomorrow it is not consecrated," it may not be used for an eruv, for it is fit [to be eaten] only after nightfall.44
Similarly, if one set aside terumah and made a stipulation that it will not become terumah until nightfall, it may not be used for an eruv. For throughout beyn hash'mashot it is tevel45 [which may not be eaten], and it is necessary for the meal [set aside as the eruv] to be fit to be eaten before the commencement of the Sabbath.46
טז
אמר ככר זו היום חול ולמחר קדש ועירב בה הרי זה עירוב. שבין השמשות עדיין לא נתקדשה ודאי וראויה היתה מבעוד יום. אבל אם אמר היום קדש ולמחר חול אין מערבין בה שאינה ראויה עד שתחשך. וכן אם הפריש תרומה והתנה עליה שלא תהיה תרומה עד שתחשך אין מערבין בה. שהרי היא טבל כל בין השמשות וצריך שתהיה הסעודה ראויה מבעוד יום:
17
When an eruv is placed in a cemetery, it is invalid. [The rationale is that] it is forbidden to derive benefit from a cemetery.47 Since the person desires that the eruv be preserved there after it was established, he is deriving benefit [from the cemetery].48
If the eruv is placed in a beit hap'ras,49 it is valid. This applies even to a priest, for he can enter [the beit hap'ras in an elevated [closed] compartment,50 or he may sift through its earth51 [and proceed to his eruv].
יז
הנותן עירובו בבית הקברות אינו עירוב לפי שבית הקברות אסור בהנייה וכיון שרוצה בקיום העירוב שם אחר קנייה הרי נהנה בו. נתנו בבית הפרס הרי זה עירוב ואפילו היה כהן מפני שיכול ליכנס שם במגדל הפורח או שינפח והולך:
18
[These rules should be followed when] many desire to join together in an eruv t'chumin: They should each contribute enough food for two meals52 and place [the food] in a single container in [whichever] place they choose.53
If one person desires to make an eruv on behalf of many others, he must grant them a share by means of another person54 and notify them. [This is necessary because] an eruv t'chumin may not be established on a person's behalf unless he consents,55 since it is possible that he will not desire to have the eruv made in the direction chosen by the other person.
If the person is notified before the commencement of the Sabbath,56 the eruv is acceptable even though he did not express his consent until after nightfall.57 If he was not notified of the eruv until after nightfall, he may not rely on it, for an eruv may not be established after nightfall.
יח
רבים שרצו להשתתף בעירובי תחומין מקבצין כולן עירובן שתי סעודות לכל אחד ואחד ומניחין אותו בכלי אחד במקום שירצו. ואם עשה אחד עירוב על ידי כולן צריך לזכות להן על ידי אחר. וצריך להודיעם שאין מערבין לו לאדם עירובי תחומין אלא לדעתו שמא אינו רוצה לערב באותה הרוח שרצה זה. ואם הודיעו מבעוד יום אף על פי שלא רצה אלא משתחשך הרי זה עירוב. ואם לא הודיעו עד שחשכה אינו יוצא בו שאין מערבין משתחשך:
19
All the individuals entitled to take possession of [a share in an eruv for another person] with regard to an eruv chatzerot58 are also entitled to take possession of [a share in an eruv for another person] with regard to an eruv t'chumin.
Conversely, all the individuals who are not entitled to take possession of [a share in an eruv for another person] with regard to an eruv chatzerot are also not entitled to take possession of [a share in an eruv for another person] with regard to an eruv t'chumin.
יט
כל הזוכה בעירובי חצירות מזכין על ידו בעירובי תחומין. וכל מי שאין מזכין על ידו עירובי חצירות אין מזכין על ידו עירובי תחומין:
20
A person may give a ma'ah to a homeowner with the intent that [the latter] buy a loaf of bread for him and establish an eruv t'chumin on his behalf.59 [And we assume that the eruv has been established.] If, however, he gives [money] to a storekeeper or a baker, and tells him: "[Have someone] acquire a share on my behalf," we [do not assume that] an eruv has been established.60
[Even with regard to a storekeeper,] if he tells him: "Establish an eruv for me with this ma'ah," [we assume that the storekeeper] will buy bread or other foodstuffs with the money and establish an eruv on his behalf.61 If the person gave [a storekeeper] a utensil, and told him: "Give me food in exchange for this and establish an eruv [with that food] on my behalf," [we assume that he] will purchase the food and establish the eruv on his behalf.62
כ
נותן אדם מעה לבעל הבית כדי שיקח לו פת ויערב לו בה עירובי תחומין. אבל אם נתן לחנוני או לנחתום ואמר לו זכה לי במעה זו אינו עירוב. ואם אמר לו ערב עלי במעה זו הרי זה לוקח בה פת או אוכל מן האוכלין ומערב עליו. ואם נתן לו כלי ואמר לו תן לי בזה אוכל וזכה לי בו הרי זה לוקח אוכל ומערב עליו בו:
21
A person may establish an eruv t'chumin on behalf of his sons and daughters who are below the age of majority63 and on behalf of his Canaanite servants and maidservants64 - with or without their knowledge.65 Therefore, if he has established an eruv for them and they have established an eruv on their own behalf, they should rely on [the eruv] established by their master.
A person may not, by contrast, establish an eruv for his sons and daughters who have passed majority, for his Hebrew servants and maidservants, or for his wife, without their consent.66 [This applies] even if they eat at his table.
If he established an eruv on their behalf, and they heard and remained silent without objecting, they may rely on the eruv that he established.67 If, however, he established an eruv for one of these people and [that person] established an eruv for himself, there can be no greater objection than this, and [that person] should rely on his own eruv.
A child of six years old or less may be taken out, relying on the eruv established for his mother.68 There is no need to set aside a separate amount of food equivalent to two meals for him.
כא
מערב אדם עירובי תחומין על ידי בנו ובתו הקטנים ועל ידי עבדו ושפחתו הכנענים בין מדעתן בין שלא מדעתן. לפיכך אם עירב עליהן ועירבו לעצמן יוצאין בשל רבן. אבל אינו מערב לא על ידי בנו ובתו הגדולים ולא על ידי עבדו ושפחתו העברים ולא על ידי אשתו אלא מדעתן. ואע"פ שהן אוכלין אצלו על שולחנו. ואם עירב עליהן ושמעו ושתקו ולא מיחו יוצאין בעירובו. עירב על אחד מהן ועירבו הן לעצמן אין לך מחאה גדולה מזו ויוצאין בעירוב עצמן. קטן בן שש שנים או פחות יוצא בעירוב אמו ואין צריך להניח עליו מזון שתי סעודות לעצמו:
22
A person has the option of sending his eruv with an agent [whom he has instructed to] deposit it in the location that he desires to define as his place for the Sabbath.69 He should not, however, send [the eruv] with a deaf-mute, a mentally incompetent individual, or a child,70 nor with a person who does not accept the mitzvah of eruv.71 If he sends the eruv with one of these individuals, it is not acceptable.
If, however, he sent [the eruv] with one of these individuals [with instructions for them] to bring it to a person who is acceptable [to act as an agent], so that the latter would take it and deposit it in the [desired] location, [the eruv] is acceptable. Indeed, even if he sent [the eruv] via a monkey or an elephant [it would be acceptable]. [There is, however, one stipulation: the person sending the eruv] must watch from afar until he sees the person who is unfit [to serve as an agent or the animal] reach the person who is fit [to serve as an agent], whom he has instructed to deposit the eruv.72
Similarly, many individuals who have joined together in an eruv t'chumin have the option of sending their eruv via an agent if they desire.
כב
הרוצה לשלח עירובו ביד אחר להניחו לו במקום שהוא רוצה לקבוע שביתתו שם הרשות בידו. וכשהוא משלחו אינו משלחו ביד חרש שוטה וקטן ולא ביד מי שאינו מודה במצות עירוב. ואם שלח אינו עירוב. ואם שלחו ביד אחד מאלו הפסולין להוליכו לאדם כשר כדי שיוליכו הכשר ויניחו במקום העירוב הרי זה כשר. ואפילו שלחו על הקוף או על הפיל. והוא שיהיה עומד מרחוק עד שיראה זה הפסול או הבהמה שהגיעו אצל הכשר שאמר לו להוליך את העירוב. וכן רבים שנשתתפו בעירובי תחומין ורצו לשלוח עירובן ביד אחר הרי אלו משלחין:
23
When one person or a group of people tell another person, "Go out and make an eruv on our behalf," and the person does so, choosing the direction in which to make the eruv himself, the eruv is acceptable.73 They may rely on it,74 for they did not specify the direction [they desired].
When a person says, "Establish an eruv for me with dates," and [his agent] establishes with dried figs, or he mentions dried figs, and [the agent] uses dates, the eruv is not acceptable. Similarly, if the person asked that the eruv be placed in a closet and it was placed in a dovecote, or [he asked that it be placed] in a dovecote, and it was placed in a closet, or [he asked that it be placed] in a house, and it was placed in a loft, or [he asked that it be placed] in a loft, and it was placed in a house, the eruv is not acceptable.75
If, however, the person told [the agent], "Establish an eruv for me," without making any specifications, the eruv is acceptable regardless of whether he used dried figs or dates, or deposited it in a house or in a loft.
כג
אחד או רבים שאמרו לאחד צא וערב עלינו ועירב עליהן באי זה רוח שרצה הרי זה עירוב ויוצאין בו שהרי לא ייחדו לו רוח. האומר לחבירו ערב עלי בתמרים ועירב עליו בגרוגרות בגרוגרות ועירב עליו בתמרים. א"ל הניח עירובי במגדל והניחו בשובך. בשובך והניחו במגדל. בבית והניחו בעליה בעליה והניחו בבית אינו עירוב. אבל אם אמר לו ערב עלי סתם ועירב עליו בין בגרוגרות בין בתמרים בין בבית בין בעליה הרי זה עירוב:
24
Just as a blessing is recited [before] establishing an eruv in a courtyard or a shituf in a lane,76 so too, a blessing is recited [before establishing] an eruv t'chumin.77
[After reciting the blessing,] one should say:78 "With this eruv, it will be permissible for me to proceed two thousand cubits in every direction from this location."
If he is establishing the eruv on behalf of many individuals, he should say, "With this eruv, it will be possible for 'so and so'..." or "for the people of this community..." or "for the inhabitants of this city to proceed two thousand cubits in every direction from this location."
כד
כשם שמברכין על עירובי חצירות ושתופי מבואות כך מברכין על עירובי תחומין, אומר בזה העירוב יהיה מותר לי להלך למקום זה אלפים אמה לכל רוח. ואם היה אחד מערב על ידי רבים ואומר בזה העירוב יהיה מותר לפלוני או לבני מקום פלוני או לבני עיר זו להלך ממקום זה אלפים אמה לכל רוח
FOOTNOTES
1.Note Chapter 7, Halachah 1, which states that one may establish an eruv t'chumin by actually going on Friday afternoon to the location one desires to establish as one's place for the Sabbath. The possibility of depositing food was instituted by our Sages to expedite the process of establishing an eruv t'chumin, by allowing a person to have an agent deposit food for him.
2.See Halachah 5 regarding both these factors.
3.In his introduction to these halachot, the Maggid Mishneh questions why two seemingly separate concepts, eruv chatzerot and eruv t'chumin, are considered to be part of the same mitzvah and are described together. He explains that since both are Rabbinic ordinances that involve placing food in a specific place so that the place will be considered to be one's base for the Sabbath, they can be considered to be a single mitzvah.
4.A cubit is 48 centimeters according to Shiurei Torah and 57.6 centimeters according to the Chazon Ish.
5.A person is always allowed to proceed 2000 cubits in all directions from the place where he spends the Sabbath. (See Hilchot Shabbat 27:1.) Since the place where the person's eruv is located is considered his base for the Sabbath, his 2000 cubits are calculated from this place.
6.The Rambam's statements here parallel his statements in Hilchot Shabbat 27:5, which explain that if a person's Sabbath limits end within a private domain, he is not entitled to proceed to the end of the domain. If, however, that domain is included within his 2000 cubits, it is considered to be only four cubits.
The Ramah (Orach Chayim 408:1) quotes the view of the Tur, the Hagahot Maimoniot, and other Ashkenazic authorities, who differ and maintain that one is allowed to proceed to the end of the private domain, even if it is further than 2000 cubits from one's eruv t'chumin. The Mishnah Berurah 408:12 mentions that many authorities support this ruling. See note 8.
7.The Maggid Mishneh (in his gloss on this halachah and on Hilchot Shabbat 27:5) mentions the fact that when one establishes the Sabbath limits of a city, an imaginary square is constructed around the furthermost points in the city's area, and the Sabbath limits are calculated from that square. Thus, it is possible that land that is outside the city's urban limits may still be within the square from which its Sabbath limits are calculated.
Although a leniency is used in the calculation of the city's Sabbath limits, and these outlying areas are considered to be part of the city proper, this leniency is not turned into a stringency. If a person's 2000 cubits end beyond the city's urban area, but not beyond these outlying areas, the city is considered to be included within his Sabbath limits, and thus only four cubits in length. This concept is quoted by the Ramah (Orach Chayim 408:1).
8.As mentioned above, the Tur and the Ramah (Orach Chayim 408:1) differ with the Rambam on this point and allow a person to walk throughout the entire city where his house is located, provided he sleeps in his home (Mishnah Berurah 408:11).
9.The rationale for this decision can be explained as follows: As explained in Hilchot Shabbat 27:1, the prohibition against proceeding more than 2000 cubits from one's place of residence on the Sabbath is derived from the verse (Exodus 16:29): "No man should leave his place on the seventh day." The term "his place" refers to the private domain in which he is located, regardless if it be a house, a city, or any other location.
By making an eruv t'chumin, a person redefines the location of "his place" on the Sabbath. Even if he is not located at that place at the commencement of the Sabbath or shortly thereafter, the location where he deposits his eruv is considered to be "his place" for this Sabbath. Therefore, if that location is a private domain, that entire domain is considered to be "his place," and the calculation of his Sabbath limits begins from its boundaries.
10.If his acts had been considered significant, he would have decreased his Sabbath limits, and not increased them. For without the eruv, he would be allowed to proceed two thousand cubits from the city limits. This follows the Rambam's conception, in contrast to that of the Tur mentioned above.
11.In Hilchot Shabbat 27:5 (see also note 6), it is explained that the Sabbath limits of a city are calculated from an imaginary square that may include several uninhabited areas in the city's periphery. If the eruv is placed in these outlying areas, it is as if it were placed in the city proper.
12.Since the eruv is beyond his Sabbath limits, i.e., over 2000 cubits from the city's periphery, he may not reach it during beyn hash'mashot, the time when the acquisition of the eruv takes effect (Mishnah Berurah 408:30). Therefore, the eruv is not valid. Instead, his Sabbath limits are defined from his home (Ramah, Orach Chayim 408:4).
13.The Maggid Mishneh quotes the Rashba as saying that this applies only when one establishes one's eruv by using food. If, however, one actually walks to a place beyond a city's boundaries beyn hash'mashot, and in this manner establishes this location as one's place for the Sabbath, it is acceptable even if one's intent is not associated with a mitzvah. Although this view is not accepted by all authorities, the Mishnah Berurah 415:1 rules that in a pressing situation, one may rely on the more lenient view.
14.The expression "a purpose associated with a mitzvah" is used in a very extended sense in this context. As an example, the Ramah (Orach Chayim 415:1) mentions a desire to take a stroll in a pleasant orchard.
15.E.g., to proceed toward the end of one's Sabbath limits, so that one will be closer to a destination to which one desires to travel for business purposes after the Sabbath.
16.Although this is a matter of disagreement among the Rabbis, the Shulchan Aruch (Orach Chayim 415:1) follows the Rambam's view.
It must be emphasized that the "fear" mentioned by the Rambam refers to a situation when there is not an obvious danger to the person's life. Were that to be the case, he would be allowed to proceed beyond the 2000 cubits even if he had not established an eruv, for a threat to life takes precedence over the observance of all the Torah's laws with the exception of idol worship, sexual immorality, and murder.
17.In contrast to an eruv chatzerot, for which bread alone may be used, all foods may used for an eruv t'chumin and a shituf, with the exception of water, salt, and mushrooms (Chapter 1, Halachah 8).
18.See Chapter 1, Halachah 9. There is, however, a distinction. Regarding a shituf, even when there are thousands of inhabitants involved, it is necessary to provide two meals only for eighteen people. In contrast, regarding an eruv t'chumin, food must be set aside for every person who desires to use the eruv.
19.See Chapter 1, Halachah 10.
20.This does not mean the person's home, or the place where he is standing beyn hash'mashot, but rather the place where he would partake of his eruv. There are times when it is impossible for him to partake of the eruv in the domain in which it is located - to cite the example given by the Mishnah, Eruvin 3:3: the eruv was placed in a tree more than ten handbreadths above the ground. In such instances, since it is not permissible to carry the eruv from the place where it was deposited to the place where the person would partake of it, the eruv is not valid.
21.This is the time when the Sabbath commences, and it is at this hour that the eruv must be established.
22.See Hilchot Shabbat 24:10.
23.And, as mentioned in Halachah 6, it is only in situations such as these that it is permissible to establish an eruv t'chumin.
24.If, however, he must perform a labor forbidden by the Torah to obtain the eruv, it is not valid. (See Chapter 1, Halachah 22.)
25.Although Rabbinic prohibitions are not normally enforced beyn hash'mashot when a mitzvah is involved, our Sages maintained their decree in this instance. For one might think that the reed has already been detached, and it is likely that one might break it (Rambam's Commentary on the Mishnah, Eruvin 3:3).
26.Provided that they are not implanted in the public domain and there is not a basket, four handbreadths by four handbreadths, at their top (Mishnah Berurah 409:14).
27.The Ra'avad objects to the Rambam's ruling, noting that the matter is the subject of a difference of opinion between our Sages (Eruvin 45a): Rabbi Eliezer maintains that a person is considered to be located in the midst of the four cubits he is granted. Therefore, as the Rambam states here, he is granted only two cubits in either direction. Rabbi Yehudah differs and maintains that he is granted four cubits in either direction. It is Rabbi Yehudah's view that is accepted as halachah.
The Maggid Mishneh notes that in Hilchot Shabbat 12:15 and 27:11, the Rambam follows Rabbi Yehudah's view. There is, the Maggid Mishneh maintains, a difference between the ruling regarding the laws of carrying and the ruling regarding the Sabbath limits. His distinction is explained by the Radbaz (Vol. VI, Responsum 2237), who states that for an eruv t'chumin to be effective a person must be able to reach it while standing within the Sabbath limits. If the eruv is within two cubits of the Sabbath limits, the person can bend over and reach it. If it is further away, he would have to leave his Sabbath limits to reach it. Hence, it is not valid.
The Ra'avad's decision is quoted by the Shulchan Aruch (Orach Chayim 409:5).
28.Halachah 5.
29.As explained in the previous halachah.
30.Impure terumah may not be eaten.
31.If it is valid at this time, what happens to it afterwards is of no consequence (Rambam's Commentary on the Mishnah, Eruvin 3:4).
32.Since the eruv was acceptable when deposited, it is granted a chezkat kiyyum - i.e., we assume that the status quo remained the same and that it remained acceptable until immediately before the difficulty was discovered (ibid.).
(Although the Rambam mentions this concept in his Commentary on the Mishnah, his ruling in the following halachah implies that he does not accept this as a hard and fast rule.)
33.They both empowered him to act as a shaliach (agent) and establish an eruv for them.
34.This situation represents a paradox: If beyn hash'mashot is considered to be before the commencement of the Sabbath, the eruv that was eaten beyn hash'mashot is not valid. If beyn hash'mashot is considered to be after the commencement of the Sabbath, the eruv that was established beyn hash'mashot is not valid.
35.If, however, the eruv that was established beyn hash'mashot was eaten beyn hash'mashot, it is not valid. (See Shulchan Aruch, Orach Chayim 393:3.)
36.Beyn hash'mashot is the period between sunset and the appearance of three stars. There is a question if this period is considered to be part of the day or part of the night. See Hilchot Shabbat 5:4.
37.This ruling (based on Shabbat 34a) reflects a difference of opinion among the Rabbis. As mentioned in the notes on the previous halachah, most authorities maintain that an eruv t'chumin (in contrast to an eruv chatzerot) is acceptable when there is a doubt involved, only because it possesses a chezkat kiyyum - i.e., we knew that it was acceptable beforehand, and we presume that its status remained the same until we know otherwise. (See also Halachah 15.)
Therefore, other authorities (Rabbenu Chanan'el, Rabbenu Tam, Rashba) interpret this law as referring to an eruv chatzerot. There a chezkat kiyyum is not necessary, for an eruv chatzerot is only a Rabbinic institution (in contrast to an eruv t'chumin, which involves a prohibition that has its source in the Torah itself).
Nevertheless, it is possible to justify the Rambam's decision, for the prohibition against going beyond two thousand cubits is Rabbinic in origin (Hilchot Shabbat 27:1). Accordingly, since we are sure that the food set aside for the eruv can be eaten before the commencement of the Sabbath, and the doubt is merely whether the eruv was made at the proper time, the question concerns a matter of Rabbinic law. Therefore, we follow the principle, "Whenever there is a doubt concerning a point of Rabbinic law, the more lenient opinion is followed."
The Shulchan Aruch (Orach Chayim 415:3) quotes both views (although the Rambam's appears to be favored). The Mishnah Berurah 415:11 favors the other view.
38.Although at the outset, an eruv chatzerot may be established beyn hash'mashot (see Chapter 1, Halachah 21), the laws regarding an eruv t'chumin are more severe (Rambam's Commentary on the Mishnah, Shabbat 2:6).
39.Although the stones are muktzeh and removing them on the Sabbath would be forbidden, since a mitzvah is involved there is no prohibition against removing them beyn hash'mashot.
40.For at the time the eruv was established it was valid, and what happens afterwards is of no consequence. (See also Chapter 1, Halachah 21.)
41.As mentioned above, it is forbidden to partake of terumah if it is ritually impure. In this instance, however, there is a doubt and we do not know if, in fact, the terumah has contracted ritual impurity or not.
42.With this phrase, the Rambam clarifies his position with regard to a question asked by many authorities based on the situation described in Halachah 13. As mentioned in the notes on that halachah, many authorities maintain that an eruv is considered acceptable when there is a doubt regarding its validity only when it possesses a chezkat kiyyum. As proof, they point to this law, which appears to indicate that the eruv is not considered acceptable because it was never known to be valid.
The Rambam explains that the reason why the eruv is not acceptable in this instance is not that it lacks a chezkat kiyyum, but because it may never be eaten. Because of the doubt involved, it is forbidden to partake of this loaf.
To summarize, in the instances mentioned in the previous halachot, the doubt revolves around the acceptability of the eruv. Therefore, we follow the principle, "when there is a doubt [with regard to the validity of] an eruv, it is considered acceptable." In this halachah, the doubt is whether the terumah may be eaten. This is a question of Torah law, and we are required to rule stringently (Noda BiY'hudah, Yoreh De'ah, Vol. I, Responsum 65).
43.Although there is a pure loaf there, since we do not know which loaf it is, the meal is not fit to be eaten.
44.We are not certain that the sanctity with which it had been endowed has departed until nightfall. At that time, it is too late to establish an eruv.
45.Food from which terumah and/or the other agricultural requirements were not separated. It is forbidden to be eaten until these separations are made.
46.See Chapter 1, Halachah 22.
47.This ruling is the subject of a debate among our Sages (Eruvin 26b). The Rambam follows the more stringent view. Although other authorities accept the more lenient ruling, the Shulchan Aruch (Orach Chayim 409:1) cites the Rambam's decision. (See Be'ur Halachah.)
48.The difficulty is not in the actual placement of the eruv beyn hash'mashot, for the placement of an eruv is a mitzvah and the mitzvot were not given for our personal benefit. The difficulty arises afterwards. Since the person desires that the eruv be maintained in the cemetery, he is deriving benefit from it. Hence, it is forbidden to establish an eruv in this manner (Eruvin 31a; Rambam's Commentary on the Mishnah, Eruvin 3:1).
(See the gloss of Rabbi Akiva Eiger, who asks why the eruv is unacceptable. Although it is forbidden to derive benefit from the cemetery in this manner, the fact that a person violates this prohibition should not invalidate his eruv.)
49.A field or yard that was plowed despite the fact that a grave was located there. Our Sages feared that some of the bones of the corpse became strewn throughout the field. Hence, they considered it to be impure ground (Hilchot Tum'at Meit 10:1).
50.A compartment carried by other people or animals. Since there is a board below him, he does not contract ritual impurity when he passes above a grave or a corpse (tum'at ohel). (See the Rambam's Commentary on the Mishnah, ibid..)
51.Our translation is based on the Rambam's Commentary on the Mishnah (ibid.). Others explain that this refers to blowing away any chips of bone.
52.In contrast to an eruv chatzerot, the equivalent of two meals is required for every participant in the eruv, regardless of the number of the participants. The rationale is that through depositing the eruv, the person establishes the place in which he has deposited it as his "place" for the Sabbath. This must be done for every person participating in the eruv (Rambam's Commentary on the Mishnah, Eruvin 8:1).
53.Note the parallel to Chapter 1, Halachah 17.
54.As in Chapter 1, Halachah 20.
55.In contrast to an eruv chatzerot, which, in most circumstances, is considered to be a benefit to a person unless he explicitly objects, an eruv chatzerot is dependent on the person's consent. For by extending his Sabbath boundaries in one direction, it reduces them in the other direction.
56.The Mishnah Berurah 413:6 cites opinions that state that it is acceptable if one received notification beyn hash'mashot.
57.Eruvin 82a, explains that thisis dependent on the principle of b'reirah - i.e., when a person decides to rely on the eruv retroactively, it becomes clarified that this was his original intent.
58.See Chapter 1, Halachah 20.
59.In contrast to a storekeeper or a baker, we assume a private person will fulfill the request made of him.
Generally, our Sages ordained that even when a purchaser has already paid for the item he purchased, the transaction is not finalized until he draws the item he purchased after him [(meshichah), Hilchot Mechirah 3:1]. In this instance, they allowed leniency, accepting the Torah's ruling that a sale is finalized by the purchaser's payment of money.
60.For it is possible that the storekeeper will forget and not have another person acquire a share in the eruv (Rambam's Commentary on the Mishnah). Note the Maggid Mishneh, who offers a different explanation.
See also the Tur and the Shulchan Aruch (Orach Chayim 369:1), who interpret these laws as referring to an eruv chatzerot and do not mention them within the context of an eruv t'chumin.
61.Since the person makes an explicit statement, we assume that the storekeeper will remember to do so.
62.The Maggid Mishneh explains that, in contrast to a transaction made with money, a transaction made by exchanging articles is completed at the moment of the exchange. (See Hilchot Mechirah 5:1.) Therefore, the bread belongs to the person and can be used for the eruv.
Based on the Rambam's Commentary on the Mishnah cited previously, Rav Kapach offers a different interpretation: that since he will have to appraise the utensil or sell it, the storekeeper will remember to establish the eruv.
63.Children below the age of majority do not have an independent halachic status.
64.Canaanite servants are obligated to fulfill all the negative commandments of the Torah (including the obligation to keep the Sabbath limits). They are not, however, granted any independent decision-making capacity, and instead are considered as their owner's property.
65.The Shulchan Aruch 414:1 states that this ruling applies even if they do not depend on their father or master for their sustenance.
66.All these individuals possess the halachic right to make their own decisions, and their relationship with their father, master, or husband is no different from that between two other individuals.
67.Since there is a high probability that these individuals will desire to rely on this eruv, there is no need for them to express their consent. The failure to object is sufficient. The Mishnah Berurah 414:4 adds a further leniency. Even if they were not notified about the eruv until after nightfall, since it can be assumed that they will desire to rely on the eruv, it is acceptable.
68.In other halachic contexts as well (see Hilchot Sukkah 6:1), a child is considered to be dependent on his mother until the age of six. (See the Mishnah Berurah 414:7, which cites other opinions that require a separate eruv to be established for a child below the age of six.)
69.And having charged the agent with this mission, he can rely on the agent to have deposited the eruv. He need not check to see if he has, in fact, done so (Eruvin 32b).
70.These individuals are not considered to be responsible for their actions and may not serve as agents. There is, however, a difference regarding an eruv chatzerot, for in that context, all that is necessary is that they collect the food.
71.I.e., a Sadducee or a Samaritan (Rambam's Commentary on the Mishnah, Eruvin 3:2). Needless to say, a gentile may not serve in this capacity, for he can never serve as an agent.
72.The only reason it is necessary for him to watch is so that he knows that the eruv has in fact reached his agent (Eruvin, ibid.).
73.The Maggid Mishneh explains that since this is a question of Rabbinic law, the principle of b'reirah is employed. This means that retroactively, it is considered that the decision made by the agent expressed the intent of the person who charged him with establishing the eruv.
74.Even if they did not know the direction in which the eruv was established until after nightfall (Maggid Mishneh, Mishnah Berurah 409:52).
75.Because the agent did not carry out the instructions given to him. These rulings apply regardless of whether the agent establishes the eruv with food belonging to him or with food belonging to the person who sent him (Mishnah Berurah 409:53).
76.Chapter 1, Halachah 16. The very same blessing is recited for an eruv t'chumin. See also the notes on that halachah, which explain why a blessing is recited before the performance of a Rabbinic commandment.
77.Note the Ra'avad, who objects to the recitation of a blessing for this mitzvah, for in contrast to other Rabbinic mitzvot, the institution of an eruv t'chumin does not introduce any new practice. Even an eruv chatzerot makes one conscious of the prohibition against carrying in a public domain. An eruv t'chumin, by contrast, merely grants a person a leniency.
The Maggid Mishneh explains the rationale for the Rambam's ruling. In practice, as stated in the Shulchan Aruch (Orach Chayim 415:4), the custom is to recite a blessing.
78.Note the Mishnah Berurah 415:15, which states that if a person fails to make a statement of this nature, the eruv is not acceptable. As mentioned in the notes on the following chapter, this applies, however, only when one has deposited food for the eruv, and not when one has actually walked there oneself.
See also the Mishnah Berurah 415:16, which mentions that in his statement the person should specify that he is establishing the eruv for the following day, or for all the Sabbaths of the coming year.
Eruvin - Chapter Seven
1
When a person left his city on Friday and stood in a specific place within the Sabbath limits, or at the end of the Sabbath limits, and said,1 "This is my place for the Sabbath," although he returns to his city and spends the night there, on the following day he is permitted to walk two thousand cubits from that place in every direction.
This is the principal manner [of establishing] an eruv t'chumin - actually to go there by foot.2 [The Sages allowed] one to establish an eruv by depositing an amount of food sufficient for two meals in the place - although one did not actually go there and stand there - to expedite matters for a rich person, so that he will not have to travel by himself, and could instead send his eruv with an agent who will deposit it for him.
א
מי שיצא מערב שבת חוץ למדינה ועמד במקום ידוע בתוך התחום או בסופו ואמר שביתתי במקום זה וחזר לעירו ולן שם. יש לו להלך למחר מאותו מקום אלפים אמה לכל רוח. וזה הוא עיקר עירובי תחומין לערב ברגליו. ולא אמרו לערב בהנחת מזון שתי סעודות בלבד במקום אף על פי שלא יצא ולא עמד שם אלא להקל על העשיר שלא יצא אלא ישלח עירובו ביד אחר ויניחו לו:
2
Similarly, when a person decides to establish his place for the Sabbath in a specific location - e.g., at a tree, a house, or a fence that he can identify, and at nightfall:
a) there are two thousand cubits or less between him and that place; and
b) he sets out to reach that place and establishes it to be his place for the Sabbath,
on the following day, he may proceed to that desired location and continue two thousand cubits in all directions. [Moreover, this law applies] even when he did not actually reach that place or stand there, but instead a friend had him turn back and spend the night at his home, or even if he himself decided to turn back, or was prevented [from going there by other factors].
[The rationale is that] since he made a resolve to establish [that location] as his place for the Sabbath, and set out for that purpose, it is considered as if he stood there or deposited his eruv there.
ב
וכן אם נתכוין לקבוע שביתתו במקום ידוע אצלו כגון אילן או בית או גדר שהוא מכיר מקומו ויש בינו ובינו כשחשכה אלפים אמה או לפחות והחזיק בדרך והלך כדי שיגיע לאותו מקום ויקנה בו שביתה אף על פי שלא הגיע ולא עמד שם אלא החזירו חבירו ללון אצלו או שחזר מעצמו ללון או נתעכב. למחר יש לו להלך עד מקום שנתכוין לו ומאותו המקום אלפים אמה לכל רוח. שכיון שגמר בלבו לקבוע שם שביתתו והחזיק בדרך נעשה כמי שעמד שם או שהניח עירובו שם:
3
When does the above apply? To a poor person, for we do not burden him [with the obligation of] depositing an eruv, or to a person who is in a distant place - e.g., a person on a journey who is afraid that soon night will fall. [This leniency is granted] provided there is enough time in the day for him to reach the designated place before nightfall - if he ran with all of his strength - and there are two thousand cubits or less between him and that place at nightfall.3
If, however, he was not far from the place in question,4 nor was he a poor man, or
there was not enough time in the day for him to reach the designated place before nightfall if he ran with all of his strength, or
there were more than two thousand cubits between him and that place at nightfall, or
he did not specify the location he intended as his place for the Sabbath,5
he is not able to designate a distant location as his place for the Sabbath. Instead, he is granted no more than two thousand cubits in all directions from the place at which he is standing at nightfall.6
ג
במה דברים אמורים בעני שאין מטריחין אותו להניח עירוב או ברחוק כגון מי שהיה בא בדרך והיה ירא שמא תחשך. והוא שישאר מן היום כדי להגיע לאותו מקום שקנה בו שביתה קודם שתחשך אם רץ בכל כחו והיה בינו ובין אותו מקום כשתחשך אלפים אמה או פחות. אבל אם לא היה רחוק ולא עני או שלא נשאר מן היום כדי שיגיע אפילו רץ בכל כחו או שהיה בין המקום שנתכוין לשבות בו ובין המקום שהוא עומד בו כשחשכה יתר מאלפים אמה או שלא כיון המקום שקנה בו שביתה. הרי זה לא קנה שביתה ברחוק מקום ואין לו אלא אלפים אמה לכל רוח ממקום שהוא עומד בו כשחשכה:
4
When a person stood in a private domain before the commencement of the Sabbath and designated it as his "place" for the Sabbath, or if he was traveling on a journey and had the intent of spending the Sabbath in a private domain that he knew and [thus] designated as his "place" for the Sabbath, he is entitled to walk throughout that domain and [continue] two thousand cubits in all directions.
If, however, this private domain was not enclosed for the purpose of habitation, or was a mound or a valley [different rules apply]: If it is the size of the area necessary to grow two se'ah [of grain] or less,7 one is entitled to walk throughout that domain and two thousand cubits in all directions.8 If it is larger than the size of the area necessary to grow two se'ah [of grain],9 [one's "place"] is considered to be only four cubits in that domain, [and one may proceed only] two thousand cubits from [this place] in all directions.
The same [law applies] when one places one's eruv in a domain that was not enclosed for the purpose of habitation.10
ד
מי שעמד מבעוד יום ברה"י וקנה שם שביתה או שהיה בא בדרך ונתכוין לשבות ברה"י הידוע אצלו וקנה שם שביתתו הרי זה מהלך את כולה וחוצה לה אלפים אמה לכל רוח. ואם היתה רשות היחיד זו מקום שלא הוקף לדירה או תל או בקעה אם היה בה בית סאתים או פחות מהלך את כולה וחוצה לה אלפים אמה לכל רוח. ואם היתה יותר על בית סאתים אין לו בה אלא ארבע אמות וחוצה מהן אלפים אמה לכל רוח. וכן אם הניח עירובו במקום שלא הוקף לדירה:
5
When a person [desires to] establish a distant location as his "place" for the Sabbath, but does not specify its exact location, he is not considered to have established it as his "place."
What is implied? A person was traveling on a journey and declared, "I will spend the Sabbath in such and such a place," "...in such and such a field," "...in such and such a valley," or "...a thousand cubits..." or "...two thousand cubits away from my present place," he has not established the distant location as his place for the Sabbath. [Instead,] he is entitled to proceed only two thousand cubits in all directions from the place where he is standing at nightfall.11
ה
הקונה שביתה ברחוק מקום ולא סיים מקום שביתתו לא קנה שביתה שם. כיצד היה בא בדרך ואמר שביתתי במקום פלוני או בשדה פלונית או בבקעה פלונית או ברחוק אלף אמה או אלפים ממקומי זה הרי זה לא קנה שביתה ברחוק ואין לו אלא אלפים אמה לכל רוח ממקום שהוא עומד בו כשחשכה:
6
[The following rule applies] when a person says, "I will spend the Sabbath under this and this tree," or "...under this and this rock." If there are eight cubits or more under the tree or the rock, the person has not established [the location] as his "place" for the Sabbath, because he did not specify an exact location. For were he to spend the Sabbath in a particular four cubits, [he could be in error,] lest the other four cubits be the ones defined as his "Sabbath place."12
ו
אמר שביתתי תחת אילן פלוני או תחת סלע פלוני אם יש תחת אותו אילן או אותו סלע שמונה אמות או יתר לא קנה שביתה שהרי לא כיון מקום שביתתו. שאם בא לשבות בתוך ארבע אמות אלו שמא בארבע אמות האחרות הוא שקנה שביתה:
7
Therefore, it is necessary for a person to have the intent of establishing [a specific portion of the space - e.g.,] at [the tree's] base, its southern side, or its northern side, as his "Sabbath place."
If there are less than eight cubits under [the tree], and he intends to spend the Sabbath under it, he acquires it [as his "Sabbath place"]. [The rationale is that] there is no room [under the tree] for two places, and at least a portion of his [Sabbath] "place" has been defined.13
[This is the course of action to follow when] two people were coming on a journey, and one is familiar with a tree, fence, or other place that he desires to establish as his place, and the other is not familiar with the place. The person who is unfamiliar [with the place] should entrust the right to establish his "Sabbath place" to the one who is familiar with the place, and the latter should have the intent that he and his colleague should spend the Sabbath in the place with which he is familiar.
ז
לפיכך צריך להתכוין לשבות בעיקרו או בארבע אמות שבדרומו או שבצפונו. ואם היה תחתיו פחות משמנה אמות ונתכוין לשבות תחתיו קנה שהרי אין שם שיעור שני מקומות והרי מקצת מקומו מסויים. היו שנים באים בדרך אחד מהן מכיר אילן או גדר או מקום שהוא קובע בו שביתה והשני אינו מכיר. זה שאינו מכיר מוסר שביתתו למכיר והמכיר מתכוין לשבות הוא וחבירו במקום שהוא מכיר:
8
[The following rules apply when] the inhabitants of a city have sent a person to deposit their eruv in a specific place, he set out on his way, but a colleague had him return, and he did not deposit the eruv [on behalf of the inhabitants]: Since their eruv was not deposited in the desired location, [that location] is not established as their "Sabbath place," and they are not allowed to walk more than two thousand cubits in all directions from [the boundary of] their city.
[The person who went to deposit the eruv], by contrast, is considered to have established that location as his "place" for the Sabbath, because he had set out on the way to that location with the intent of establishing it as his "Sabbath place."14 Therefore, on the following day, he is permitted to proceed to the [desired] place and continue two thousand cubits from it in all directions.
ח
אנשי העיר ששלחו אחד מהן להוליך להן עירובן למקום ידוע והחזיק בדרך והחזירו חבירו ולא הוליך עירובן. הן לא קנו שביתה באותו מקום שהרי לא הונח שם עירובן ואין להן להלך ממדינתן אלא אלפים אמה לכל רוח. והוא קנה שם עירוב שהרי הוא בא בדרך ונתכוין לשבות שם והחזיק בדרך. לפיכך יש לו להלך לאותו מקום למחר ולהלך ממנו אלפים אמה לכל רוח:
9
The statement made previously,15 that a person who desires to establish a location as his Sabbath place from a distance need merely set out on the way, does not mean that he must depart and begin walking through the fields. Even if he merely descended from the loft with the intent of proceeding to [the desired] place, and before he left the entrance of his courtyard, a colleague prevailed on him to return, he is considered to have set out [on his way], and may establish his "Sabbath place" in that location.16
When a person establishes a location as his "Sabbath place" from a distance, he need not make an explicit statement, "This and this location is my 'Sabbath place.' It is sufficient for him to make a resolve within his heart and to set out on the way [to] establish that location as his "Sabbath place."17
Needless to say, a person who traveled by foot and actually stood at the location that [he desired to] establish as his "Sabbath place" need not make a statement. Making a resolve within his heart is sufficient to establish [the location as his "Sabbath place"].
ט
זה שאמרנו שצריך הקונה שביתה ברחוק מקום שיחזיק בדרך, לא שיצא וילך בשדה אלא אפילו ירד מן העליה לילך לאותו מקום וקודם שיצא מפתח החצר החזירו חבירו הרי זה החזיק וקנה שביתה. וכל הקונה שביתה ברחוק מקום אינו צריך לומר שביתתי במקום פלוני אלא כיון שגמר בלבו והחזיק בדרך כל שהוא קנה שם שביתה. ואין צריך לומר מי שיצא ברגליו ועמד במקום שקונה בו שביתה שאינו צריך לומר כלום אלא כיון שגמר בלבו קנה:
10
When students who sleep in the house of study, but go and eat their Sabbath meals [in the homes of] people who live in the fields and the vineyards who show hospitality to wayfarers passing through, [the house of study is considered their "Sabbath place"] and not the place where they eat.18
They may walk two thousand cubits from the house of study in all directions. [The rationale is] that were it possible for them to eat in the house of study, they would not go to the fields at all. They consider the house of study alone as their dwelling.
י
התלמידים שהולכין ואוכלין בלילי שבת בשדות וכרמים אצל בעלי הבתים שפתן מצויה לעוברי דרכים הבאים שם ובאים ולנים בבית המדרש. מהלכין אלפים אמה לכל רוח מבית המדרש לא ממקום האכילה. שאילו מצאו סעודתן בבית המדרש לא היו יוצאין לשדה ואין דעתן סומכת לדירה אלא על בית מדרשם
FOOTNOTES
1.As mentioned in Halachah 9, there is no need to make an explicit statement. It is sufficient to make a mental resolve.
2.This point is the subject of a difference of opinion among our Sages (Eruvin 4:9). Rabbi Meir maintains that the fundamental provision for establishing an eruv t'chumin involves depositing food. An allowance was made, however, for a poor person who could not afford to deposit food; he was permitted to establish an eruv by actually going to the desired place.
Rabbi Yehudah differs and states that the fundamental provision involves actually being at the place. Our Sages granted a leniency to a rich man, however, and allowed him to employ an agent to deposit food. As the Rambam states, the halachah follows Rabbi Yehudah.
3.I.e., the person could not reach the intended place before nightfall if he continued at his present pace, but could reach it if he ran with all his might. We do not require him to make this effort, and allow him to establish the eruv by intent and continue walking at his normal pace (Shulchan Aruch, Orach Chayim 409:11).
4.I.e., if at the outset he was at home, but was simply too lax about establishing an eruv. (See Shulchan Aruch, loc. cit.:13.)
5.See Halachot 5-7.
6.The Rambam's ruling implies that the person's intent is of no consequence whatsoever, and his "place" for the Sabbath is the place where he is standing at nightfall.
The Ra'avad differs regarding the instance when there are more than two thousand cubits between the person and the location he intended to be his "Sabbath place." The person's intent establishes that location as his "Sabbath place." Since there are more than two thousand cubits between the person and his "place," he is compared to one who has gone beyond his Sabbath limits and is entitled to walk only within a square of four cubits. (See Hilchot Shabbat 27:11.)
Although the Shulchan Aruch (loc. cit.:11) mentions both views, it appears to favor that of the Ra'avad. The Be'ur Halachah notes that the Ra'avad's views are shared by the Rashba, Rabbenu Asher, and many others. Hence, he suggests that it be followed.
7.I.e., 5000 square cubits.
8.I.e., there is no difference between it and an ordinary private domain.
9.Because of its size, and the fact that it was not enclosed for the purpose of habitation, our Sages feared that it might become confused with a private domain. Hence, they applied more stringent rules. (See Hilchot Shabbat, Chapter 16.)
10.From the Rambam's wording in Hilchot Shabbat 27:4, the Maggid Mishneh infers that if the person stands within a large private domain that was not enclosed for the purpose of habitation on Friday and establishes it as his "Sabbath place," he may walk throughout its entire area and two thousand cubits in all directions. This opinion is not accepted by the Rashba and other authorities, and it is their view that is cited by the Shulchan Aruch 396:2.
11.Based on their interpretation of Eruvin 49b, the Ra'avad, the Rashba, Rabbenu Asher, and others differ with the Rambam's ruling in this instance. Rather than totally ignore the person's intent, these authorities maintain that he is allowed to consider the distant location as his "Sabbath place." There is, however, a restriction. Since he did not specify his place, he is penalized according to the size of the location.
To cite the example mentioned in the following halachah: a person desires to establish a tree as his "Sabbath place." He does not specify his place and there are 20 cubits under the tree. According to the Rambam, his intent is ignored entirely, and his Sabbath limits are measured from the place where he is standing at nightfall. According to the other authorities, his "Sabbath place" is considered to be the tree, and it is from there that his Sabbath limits are measured. Nevertheless, because he did not specify his desired location, instead of being granted two thousand cubits in all directions, he is granted only 1980 cubits [i.e., 2000 minus 20 (the size of the area under the tree)].
The Shulchan Aruch (Orach Chayim 409:11) mentions both views, but appears to favor that of the other authorities. The Eliyahu Rabba states that the view of the other authorities should be followed. The Be'ur Halachah, by contrast, states that consideration should also be given to the Rambam's view.
12.We are not concerned with which of the eight cubits the person will use while under the tree, for all these eight cubits are within the person's Sabbath limits. The question is which four of these eight cubits will be considered to be one's "Sabbath place" regarding the determination of the Sabbath limits. For this, the precise determination of one's "Sabbath place" is the matter of focus (See the Rambam's Commentary on the Mishnah, Eruvin 4:7.)
13.I.e., regardless of the side from which one measures the two thousand cubits of the Sabbath limits, a portion of the four cubits that a person is granted will be included in the four cubits from which the Sabbath limits are measured. This must be so, for there are less than eight cubits under the tree (ibid.).
14.See Halachah 2. However, Rashi (Eruvin 52a), Rabbenu Yehonatan, the Rashba and many other authorities maintain that the leniency mentioned in Halachah 2 applies only when a person is on a journey, but not when the entire purpose for his setting out is to deposit an eruv. Their views are cited in the Mishnah Berurah 410:2.
15.Halachah 2.
16.Eruvin 52a relates that Rav Yehudah bar Ishtata brought Rav Natan bar Oshaya a basket of fruit for the Sabbath. Although it was late on Friday afternoon, Rav Yehudah turned to leave so that he could establish an eruv t'chumin to enable himself to return home on the following day. Rav Natan let him descend a single step and then told him to stay.
17.Rashi (Eruvin 52a) and other authorities differ, and state that this leniency applies only when a person has two homes whose Sabbath limits are adjoining. In this instance, it is clear that even though a colleague prevailed upon him to return, his intent was to establish his "Sabbath place" at the desired location so that he could proceed to his other home.
When, however, a person does not own a home in the adjoining area, and a colleague is able to prevail upon him to return, he is not able to establish a "Sabbath place" in a distant location, unless he makes an explicit statement to that effect. The Shulchan Aruch (Orach Chayim 410:2) quotes the Rambam's view, while the Mishnah Berurah 410:7 mentions the other opinions.
18.This applies even if during beyn hash'mashot they are at the homes of their hosts (Mishnah Berurah 409:39).
Eruvin - Chapter Eight
1
One may not deposit two eruvin - one in the west and one in the east - so that one will be able to walk for a portion of the day [in the direction of] one of the eruvin, and to rely on the second eruv for the remainder of the day. [The rationale is that] one may not make two eruvin for a single day.1
If a person erred, and established two eruvin in two different directions, because he thought that this was permitted, or he told two people to establish an eruv for him, and one established an eruv to the north and one established an eruv to the south, he may walk only in the area common to both of them.
א
אין מניחין שני עירובין אחד במזרח ואחד במערב כדי שיהלך במקצת היום על אחד משני העירובין ובשאר היום על העירוב השני. שאין מערבין שני עירובין ליום אחד. טעה ועירב לשתי רוחות כמדומה הוא שמערבין לשתי רוחות. או שאמר לשנים צאו וערבו עלי אחד עירב עליו לצפון ואחד עירב עליו לדרום מהלך כרגלי שניהם:
2
What is meant [by the expression], "he may walk only in the area common to both of them"? That he may walk only in the area that is within [the Sabbath limits] of both of these locations. [For example,] if one [of his agents] deposited an eruv 1000 cubits to the east [of his city's periphery] and the other deposited an eruv 500 cubits to the west, the person for whom the eruvin were deposited may walk only 1000 cubits to the west, as would be permitted [the agent] who established the eruv in the east, and 1500 cubits to the east, as would be permitted [the agent] who established the eruv in the west.
Therefore, if one established an eruv 2000 cubits to the east and the other established an eruv 2000 cubits to the west, the person may not move from his place.
ב
כיצד מהלך כרגלי שניהם שאינו יכול להלך אלא במקום שיש לשניהם להלך בו. נתן האחד עירוב ברחוק אלף אמה לרוח מזרח והניח השני מהן עירובו ברחוק חמש מאות אמה לרוח מערב. אין זה שעירבו עליו מהלך במערב אלא אלף אמה כרגלי מי שעירב עליו במזרח. ולא יהלך במזרח אלא אלף וחמש מאות אמה כרגלי מי שעירב עליו במערב. לפיכך אם עירב או עירבו עליו שני עירובין אלו אחד ברחוק אלפים אמה למזרח ואחד ברחוק אלפים אמה למערב הרי זה לא יזוז ממקומו:
3
It is permissible for a person to establish two eruvin in two opposite directions and make the [following] stipulation: "If tomorrow there is a mitzvah or a necessity that arises and requires me to walk in this direction, then it is this eruv that I am relying upon, and the other eruv is of no consequence. If, by contrast, it is necessary that I go to the other direction, the eruv [in that direction] is the one on which I will rely, and the first eruv is of no significance.2
"If I am required to go in both directions, I may rely on whichever of the eruvin I desire, and thus go in whichever direction I desire. If nothing [out of the ordinary] arises, and I am not required to go in either direction, neither of the eruvin is of consequence, nor do I rely on them. Instead, my situation is the same as that of any other inhabitant of my city, and I may proceed two thousand cubits in all directions from the city's wall."
ג
מערב אדם שני עירובין בשתי רוחות ומתנה ואומר אם אירע לי דבר מצוה או נלחצתי למחר ונצרכתי לרוח זו זה העירוב הוא שאני סומך עליו והעירוב שברוח השנית אינו כלום. ואם נצרכתי לרוח זו השני זה העירוב הוא שאני סומך עליו ושברוח הראשונה אינו כלום. ואם נצרכתי לשתי הרוחות יש לי לסמוך על איזה עירוב שארצה ולאיזה שארצה אלך. ואם לא אירע לי דבר ולא נצרכתי לרוח מהן אין שני העירובין האלו עירוב ואיני סומך על אחד מהן אלא הריני כבני עירי שש לו אלפים אמה לכל רוח מחוץ לחומה:
4
Just as it is forbidden to proceed beyond a city's [Sabbath] limits on the Sabbath, so too, it is forbidden to proceed beyond those limits on the holidays and on Yom Kippur.3
Just as a person who transfers an article from one domain to another on the Sabbath is liable, so too, a person who transfers an article from one domain to another on Yom Kippur is liable.4 On the holidays, by contrast, it is permitted to transfer articles from one domain to another.5
Therefore, eruvin should be established in courtyards and shitufim should be established in lanes for Yom Kippur, as they are established for the Sabbath.6 Similarly, eruvei t'chumin may be established for Yom Kippur and the holidays as they are established for the Sabbath.
ד
כשם שאסור לצאת חוץ לתחום בשבת כך אסור לצאת ביום טוב וביום הכפורים. וכשם שהמוציא מרשות לרשות בשבת חייב כך המוציא מרשות לרשות ביום הכפורים חייב. אבל ביום טוב מותר להוציא מרשות לרשות. לפיכך מערבין עירובי חצירות ומשתתפין במבואות ליום הכפורים כשבת. ומערבין עירובי תחומין ליום הכפורים ולימים טובים כדרך שמערבין לשבת:
5
[The following rules apply to] a holiday that occurs next to the Sabbath - whether before it or after it - or to the two days of a holiday as observed in the diaspora: A person may establish two eruvin in two opposite directions and rely on either for the first day, and the other for the second day.7 Similarly, he may establish a single eruv in one direction and rely on it for one of the two days, and on the other day consider himself like the other inhabitants of the city8 - i.e., it is as if he did not made an eruv, and thus he is entitled to proceed two thousand cubits in all directions [from the city's periphery].
When does this apply? To the two days observed as holidays in the diaspora. Regarding the two days of Rosh HaShanah [different rules apply]. They are considered to be a single [extended] day,9 and one may establish an eruv in one direction alone for both these days.10
ה
יום טוב שחל להיות סמוך לשבת בין מלפניה בין מלאחריה או שני ימים טובים של גליות יש לו לערב שני עירובין לשתי רוחות וסומך על אי זה מהן שירצה ליום הראשון ועל העירוב שברוח השניה ליום השני. או מערב עירוב אחד לרוח אחת וסומך עליו לאחד משני ימים וביום השני יהיה כבני העיר וכאילו לא עשה עירוב ויש לו אלפים אמה לכל רוח. במה דברים אמורים בשני ימים טובים של גליות אבל בשני ימים טובים של ראש השנה הרי הן כיום אחד ואינו מערב לשני ימים אלא לרוח אחת:
6
Similarly, a person who [deposits] an eruv [t'chumin] may make [any of the following] stipulations: "On this Sabbath, my eruv shall be in effect, but not on another Sabbath," or "On another Sabbath [my eruv shall be in effect],11 but not on this Sabbath."
[Similarly, he may stipulate that the eruv shall be in effect] on the Sabbaths but not on holidays, or on holidays and not on Sabbaths.
ו
וכן מתנה אדם על עירובו ואומר עירובי לשבת זו אבל לא לשבת אחרת. או לשבת אחרת אבל לא לשבת זו. לשבתות ולא לימים טובים לימים טובים ולא לשבתות:
7
When a person tells five others, "I am establishing an eruv on behalf of one of you, whom I will choose [later]. If I choose, that person will be able to go. If I do not choose, he will not be able to go." Even if this person chooses [a companion] after nightfall, he may go. For the principle of b'reirah applies12regarding a matter of Rabbinic law.13
Similarly, a person may establish an eruv for all the Sabbaths of the year and stipulate, "If I desire [to rely on the eruv], I may go, and if I do not desire [to rely on it], I may not go - and I will be [governed by the same rules] as the other inhabitants of my city." He may go on whichever Sabbaths he desires, even if he does not make the decision to go until after nightfall.
ז
אמר לחמשה הריני מערב על איזה מכם שארצה רציתי אלך לא רציתי לא אלך. אע"פ שרצה משחשכה ילך. דבר שהוא מדברי סופרים יש בו ברירה. וכן המערב לשבתות של כל השנה ואמר רציתי אלך לא רציתי לא אלך אלא אהיה כבני עירי כל שבת שירצה ילך אע"פ שרצה משתחשך:
8
[The following rule applies] when a person establishes an eruv for the two days of a holiday as observed in the diaspora or for a Sabbath and a holiday [that are celebrated consecutively]: Even when the person establishes a single eruv in one direction for both days, the eruv must be accessible14 in its [designated] location on both the first and second nights throughout [the period of] beyn hash'mashot.
What should he do? He should take [the eruv to the desired place] on the eve of the Sabbath or on the eve of the holiday, and wait until nightfall. He may then take it in his hand and carry it away, if it is a holiday.15 On the following day, he should take it16 to the same location,17 deposit it there until nightfall and eat it18 if it is Friday night, or take it with him if it is the night of a holiday.
[This is necessary, for] they are two different expressions of holiness, and are not considered to be a single [extended] day with regard to which it would be possible to say on the first night that one established the eruv for both days.19
ח
המערב לשני ימים טובים של גליות או לשבת ויום טוב אע"פ שהוא עירוב אחד לרוח אחת לשני הימים צריך שיהיה העירוב במקומו מצוי בליל הראשון ובליל שני כל בין השמשות. כיצד הוא עושה מוליכו בערב יום טוב או בערב שבת ומחשיך עליו ונוטלו בידו ובא לו אם היה ליל יום טוב. ולמחר מוליכו לאותו מקום ומניחו שם עד שתחשך ואוכלו אם היה ליל שבת או מביאו אם היה ליל יום טוב. מפני שהן שתי קדושות ואינן כיום אחד כדי שנאמר מליל ראשון קנה העירוב לשני ימים:
9
[In the situation described in the previous halachah,] were the eruv to be eaten on the first day, it is effective for the first day, but the person [may not establish] an eruv [with food] for the second day.
If he established an eruv by walking [to the desired location] on the first day, he may establish an eruv for the second day only by walking to the same location20 and making the resolution21 that he is establishing this as his "place" for the day.
If he established an eruv with bread on the first day [he has two options]: If he desires to establish an eruv by walking [to the desired location] on the second day, the eruv is acceptable. If he desires to establish an eruv by depositing a loaf of bread, [he may,] provided he uses the same loaf of bread that he used the first day.22
ט
נאכל העירוב בראשון קנה העירוב לראשון ואין לו עירוב לשני. עירב ברגליו בראשון צריך לערב ברגליו בשני והוא שילך ויעמוד באותו מקום ויחשוב בלבו שיקנה שם שביתה. עירב בפת בראשון אם רצה לערב ברגליו בשני הרי זה עירוב. ואם רצה לערב בפת צריך לערב באותה הפת עצמה שעירב בה בראשון:
10
When Yom Kippur [would] fall on Friday or on Sunday during the era when the sanctification [of the moon] was dependent on its being sighted] by witnesses,23 it appears to me24 that [the two days] are considered to be one [extended] day25 and are considered to be one continuum of holiness.26
י
יום הכפורים שחל להיות ערב שבת או לאחר שבת בזמן שמקדשין על פי הראיה יראה לי שהן כיום אחד וקדושה אחת הם:
11
The statement made previously27 that a person may establish two different eruvin in two directions for two days applies only when it is possible for the person to reach both of the eruvin on the first day [without departing from his Sabbath limits]. If, however, it is impossible on the first day for him to reach the eruv for the second day, the eruv for the second day is invalid.28
[The rationale is that] the mitzvah of eruv [can be fulfilled only] with a meal that is fit to be eaten while it is still day. Since the person may not reach the eruv [intended for the second day] on the first day [because it is beyond his Sabbath limits], it is not considered to be a meal that is fit to be eaten while it is still day.
יא
זה שאמרנו שיש לו לערב שני עירובין בשתי רוחות לשני הימים והוא שיהיה אפשר לו להגיע לכל אחד משני העירובין ביום הראשון. אבל אם אי אפשר לו להגיע לעירוב של יום השני ביום הראשון אין עירוב השני עירוב. שהעירוב מצותו שיהיה בסעודה הראויה מבעוד יום וזה הואיל ואינו יכול להגיע לזה העירוב ביום הראשון הרי זו אינה ראויה מבעוד יום:
12
What is implied? If a person deposited an eruv two thousand cubits eastward of his home and relied on it for the first day [he is forbidden to walk westward at all].29 [Therefore,] if he deposited an eruv one cubit, one hundred cubits, or one thousand cubits to the west and relied on it for the second day, the second eruv is invalid.
[The rationale is that] the second eruv is not fit for him on the first day, for he may not reach it, since he is not able to proceed toward the west at all.
יב
כיצד הרי שהניח עירובו ברחוק אלפים אמה מביתו לרוח מזרח וסמך עליו ליום ראשון והניח עירוב שני ברחוק אמה אחת או מאה או אלף ברוח מערב וסמך עליו ליום שני אין זה השני עירוב. שהרי ביום הראשון אין זה העירוב השני ראוי לו מבעוד יום לפי שאינו יכול להגיע אליו שהרי לא נשאר לו ברוח מערב כלום:
13
If, however, he deposited his eruv one thousand five hundred cubits eastward of his home and relied on it for the first day, and deposited a second eruv within five hundred cubits to the west of his house and relied upon it for the second day, the eruv is valid. For it is possible for him to reach it on the first day.
יג
אבל אם הניח עירובו ברחוק אלף וחמש מאות אמה מביתו ברוח מזרח וסמך עליו ליום ראשון והניח עירוב שני רחוק מביתו לרוח מערב בתוך חמש מאות אמה וסמך עליו ליום שני הרי זה עירוב. שהרי אפשר לו שיגיע לו ביום הראשון:
14
When a holiday falls on a Friday, it is forbidden to establish an eruv [for the Sabbath] on the holiday: neither an eruv chatzerot nor an eruv t'chumin.30 Instead, one should establish the eruv on Thursday, the day prior to the holiday.
If the two days celebrated as a holiday in the diaspora fall on a Thursday and a Friday, one should establish both an eruv chatzerot and an eruv t'chumin on Wednesday. If a person forgot, and did not establish an eruv beforehand, he may establish an eruv chatzerot in a conditional manner on Thursday and Friday.31 He may not, however, do this with regard to an eruv t'chumin.32
יד
יום טוב שחל להיות בערב שבת אינו עושה עירוב ביום טוב לא עירובי חצירות ולא עירובי תחומין אלא מערב הוא ביום חמישי שהוא ערב יום טוב. ואם חלו שני ימים טובים של גליות בחמישי וערב שבת מערב מיום רביעי עירובי תחומין ועירובי חצירות. ואם שכח ולא עירב הרי זה מערב עירובי חצירות בחמישי ובערב שבת ומתנה אבל לא עירובי תחומין:
15
What is implied? On Thursday, the person should make the following stipulation:33 "If today is a holiday, my statements are of no consequence. But if not, this should be [accepted as] an eruv."
On the following day, he should again establish the eruv34and say, "If today is a holiday, I have established my eruv yesterday, and my statements today are of no consequence. If, however, yesterday was the holiday, this should be [accepted as] an eruv."
When does the above apply? To the two days observed as holidays in the diaspora. The two days of Rosh HaShanah, by contrast, are considered to be one [extended] day. Therefore, with regard to them, it is possible to establish an eruv only on the day prior to the holiday.
(Blessed be God who grants assistance.)
טו
כיצד מתנה אומר בחמישי אם היום יום טוב אין בדברי כלום ואם לאו הרי זה עירוב. ולמחר חוזר ומערב ואומר אם היום יום טוב כבר עירבתי מאמש ואין בדברי היום כלום ואם אמש היה יום טוב הרי זה עירוב. במה דברים אמורים בשני ימים טובים של גליות אבל בשני ימים טובים של ראש השנה הרי הן כיום אחד ואינו מערב להן אלא מערב יום טוב
FOOTNOTES
1.This principle is based on the following concept: Since an eruv t'chumin establishes a particular location as a person's place for the Sabbath, only one such place can be established, and not two.
2.As the Maggid Mishneh mentions, this halachah is dependent on the concept that in cases of Rabbinic law, the principle of b'reirah applies. Thus, retroactively it is considered that at the commencement of the Sabbath, the person had the intent of establishing an eruv in the direction that he was eventually required to proceed.
3.See Tzafenat Paneach (in his gloss on Hilchot Shabbat 27:1), who states that the Rambam considers the limits on travel on the holidays and on Yom Kippur as Rabbinic in origin. In support, he cites the Rambam's statements in Hilchot Sanhedrin, Chapter 19, regarding the negative commandments punishable by lashing: "A person who goes beyond the [Sabbath] limits on the Sabbath, a person who performs a forbidden labor on a holiday."
4.The liability incurred by the violator is somewhat different. A person who willfully performs any of the Sabbath labors is liable for execution, while one who violates a forbidden labor on Yom Kippur is liable only for karet. (See Hilchot Sh'vitat Asor 1:2.)
5.See Hilchot Sh'vitat Yom Tov 1:4, which states that since the prohibition against the forbidden labor of transferring articles was lifted on the holidays regarding the preparation of food, it was lifted entirely.
6.See Maggid Mishneh and the Mishnah Berurah 416:31, which mention opinions that see a benefit in the establishment of eruvin in courtyards on the holidays as well.
7.Although for a single Sabbath one may not establish eruvin in two opposite directions, this rule does not apply when the Sabbath and a holiday follow one another. The Sabbath and the holidays represent two different expressions of holiness (Eruvin 38b). Therefore, the location defined as one's "place" - and thus an eruv established - for one does not necessarily apply regarding the other.
Similarly, regarding the two days of the holidays observed in the diaspora: in essence, the holidays were to be observed for only one day. The observance of a second day was instituted only because of uncertainty regarding the calendar. (See Hilchot Kiddush HaChodesh 5:4-5.) Therefore, the two days are also considered to be separate entities.
The Ra'avad suggests qualifying the Rambam's statements. The Rambam, however, appreciated the problem that he raised and clarified the issue in Halachah 12.
8.This also involves a redefinition of one's place. Instead of its being considered to be the location of the eruv, it is considered to be one's home.
9.Since these two days were observed as a holiday even in Eretz Yisrael when the moon was sanctified on the basis of the testimony of witnesses (Hilchot Kiddush HaChodesh 5:7), they are considered to be a single expression of holiness. Eruvin 39b refers to them as "one long day," and the halachic requirements that apply to one day apply also to the other.
10.See the notes on Halachah 8 with regard to whether or not it is necessary for the eruv to remain in its place for both nights of the holiday.
11.The food deposited for the eruv must exist at beyn hash'mashot and be fit to eat. This is particularly important in the summer months, when it is possible that the eruv has become stale or has been eaten by vermin (Mishnah Berurah 416:9).
12.Ordinarily, a person must establish his eruv before nightfall. Nevertheless, since he made a stipulation beforehand, we rely on the principle of b'reirah, and we say that retroactively it is considered to be as if he decided to rely on the eruv before nightfall (Maggid Mishneh).
13.For other examples of the Rambam's rulings concerning this matter, see Hilchot Sh'vitat Yom Tov 5:20, Hilchot Terumah 1:21, Hilchot Ma'aser 7:1, and Hilchot Ma'aser Sheni 4:15.
14.If the eruv is not accessible - even if it is present in its designated location - it is not acceptable, as stated in Chapter 6, Halachot 8 and 12.
15.The Maggid Mishneh explains that the removal of the eruv is merely a suggestion offered, lest a person leave the eruv in its place, and it be destroyed by vermin or the like. In a place where the eruv will surely be preserved, there is no point in removing it. Needless to say, on the Sabbath, when it is forbidden to carry, and it is forbidden to remove the eruv, this suggestion does not apply.
If one leaves the eruv in the designated place and there is a possibility that it will be destroyed, one is required to go to that place on the following day to check that it still exists (Mishnah Berurah 416:14).
16.The Be'ur Halachah 416 asks: Since it is possible to establish the eruv by walking to the designated location (as stated in the following halachah), of what value is it that the person carried the food with him? The Be'ur Halachah explains that in this instance, we are speaking about a person who has an agent establish the eruv for him. Therefore, it is necessary for him to use food.
17.The eruv must be deposited in the same location; otherwise, this is forbidden. Were one to change either the location (or the food used for the eruv), one would have been considered as either preparing on the Sabbath for a holiday, or on a holiday for the Sabbath (Shulchan Aruch, Orach Chayim 416:2).
18.There is no obligation to eat it. The Rambam's intent is merely that from this time onward, there is no obligation that the eruv remain intact (Mishneh Berurah 416:15).
19.The Rambam's statement implies that on Rosh HaShanah, it is necessary to establish an eruv only on the first night of the holiday. Even if the eruv is consumed before the beginning of the second day, it is acceptable, just as it would be acceptable for the entire Sabbath, even if it had been consumed after beyn hash'mashot.
The Ra'avad objects to this ruling. He maintains that the distinction of the two days of Rosh HaShanah as a single "extended" day applies only as a stringency, but not as a leniency. Therefore, the eruv established before the first night must remain in its place on the second night as well.
The Maggid Mishneh justifies the Rambam's view, bringing supports that indicate that our Sages' definition of these two days as "one long day" brings about a leniency as well as a stringency. The Mishnah Berurah 416:11 follows the Rambam's ruling.
20.He may not establish the eruv by depositing food, for this would involve the performance of an activity on either the Sabbath or the holiday for the benefit of the other. As mentioned, it is forbidden to prepare on the Sabbath for a holiday or on a holiday for the Sabbath (Shulchan Aruch, Orach Chayim 416:2).
21.He may not make a verbal statement, for this would be considered to be preparation for the coming day (ibid.).
22.Since he uses the same loaf, he is not considered to be performing a new activity; this location had already been established as his "place," and he is merely perpetuating the existing situation. If he brought a different loaf, it would be considered to be preparing for the coming day (ibid.).
23.According to the fixed calendar we follow at present, it is impossible for Yom Kippur to fall on either Sunday or Friday. (See Rosh HaShanah 20a.)
24.This expression implies a ruling for which the Rambam has no explicit source in the Talmud, but which he arrived at through a process of deduction.
25.Rabbi Akiva Eiger explains that this also implies a leniency. As indicated by the conclusion of Halachah 8, there is no need to establish an eruv on the second day.
26.The rationale is that all the prohibitions that apply on the Sabbath also apply on Yom Kippur (Maggid Mishneh).
27.In Halachah 5.
28.Note the gloss of the Sefer HaKovetz on Halachah 5, which discusses whether the law in this halachah applies only with regard to a holiday and a Sabbath that follow consecutively, or also with regard to the two days of a holiday that are observed in the diaspora. The Magen Avraham 416:3 rules that the restrictions apply with regard to the two days observed in the diaspora as well.
29.See Chapter 6, Halachah 4.
30.For it is forbidden to prepare for the Sabbath on a holiday. (See the Mishnah Berurah 393:1, which questions whether or not an eruv established on a holiday in error is acceptable.)
Note also the Or Sameach, which explains that, according to the Rambam, it is forbidden to establish an eruv t'chumin on the first day of a holiday for the second day. (This ruling runs contrary to a decision of the Noda BiY'hudah (Vol. II, Responsum 48).
31.In Hilchot Sh'vitat Yom Tov 6:14-15, when discussing the establishment of an eruv tavshilin and other similar matters, the Rambam states that in the present era, we may not make such a conditional arrangement. This leniency was granted only in the era when the establishment of the calendar was dependent on the testimony of witnesses, and the second day of a holiday was observed because of a doubt concerning the day on which the holiday should be celebrated. At present, there is no such doubt, and the second day is celebrated because of a Rabbinic decree requiring us to preserve the previous custom. (See Hilchot Kiddush HaChodesh 5:5.)
Other authorities (see the gloss of the Ra'avad on Hilchot Sh'vitat Yom Tov) take issue with the Rambam on this point; it is their view that is accepted as halachah in the Shulchan Aruch (Orach Chayim 393:1).
32.Beitzah 17a explains why a distinction is made between these two types of eruvin. By establishing an eruv t'chumin, a person designates a place as his home for the Sabbath, and our Sages would not permit this to be done on a holiday. In contrast, the establishment of an eruv chatzerot negates one's ownership. Therefore, greater leniency is shown.
33.Note the Birkei Yosef (Orach Chayim 528), which states that a blessing should not be recited.
34.The Mishnah Berurah 393:6 suggests using the same loaf of bread. Otherwise, it would be necessary to keep both loaves until the Sabbath.
Hayom Yom:• English Text | Video ClassTuesday, Cheshvan 25, 5778 · 14 November 2017
"Today's Day"
Tuesday, Chesvan 25*, 5704
Torah Lessons: Chumash: Tol'dot, Shlishi with Rashi.
Tehillim: 119, 1-96.
Tanya: XXXII. May the L-rd (p. 591) ...him who seeks it. (p. 593).
Divine Providence leads everyone to his place of residence for the purpose of strengthening yiddishkeit and disseminating Torah.
When you plow and you sow - things will grow.
FOOTNOTES
*.According to circumstantial evidence cited by the Rebbe of righteous memory (Sefer Hamaamarim 5711, p. 106), this day marks the yahrzeit in 5703 (1942), of Harav HaChassid R. Menachem Mendel Hakohein Horenstein, who was married to Rebbetzin Sheina, daughter of the Previous Rebbe. May G-d avenge his blood.
Also, this day is part of the didan natzach victory, marking the issuance, in 5748 (1987), of a unanimous ruling by a Federal Appeals Court, confirming and strengthening the lower court's decision regarding the s'farim and k'tavim of the Rebbe'im.
Daily Thought:
Mirror
A mirror is simple. It has no shape or image of its own. If it did, it would not be able to reflect the image of other things. Simplicity is what makes a mirror a mirror.
The Infinite Light from which our world emerges is also a mirror—because it is simple. Relative to our world it is a formless nothingness. So simple and void, it feels to us as though we have no source at all.
So formless, it is able to reflect whatever form we choose to show it from below.
Try it. Celebrate and the heavens will celebrate with you. Look up with a smile and He will smile back at you.
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