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12. ירושלמי עירובין פרק ג:ב כ:ד
ובו ט ו סעיפים חצר שהרבה בתים פתוחים לתוכו אסרו חכמים לטלטל מבתיהם לחצר עד שיערבו דהיינו שגובים פת מכל בית ובית ונותנים אותו בא מבתי החצרות שע י כך אנו רואים כאלו כולם דרים באותו בית וכאלו כל החצר מיוחד לאותו בית. It can have a storeName property if true , the original name will be stored for later inclusion in a sourcemap s names array and an overwrite property which defaults to false and determines whether anything that was appended prepended to the range will be overwritten along with the original content.
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The magic string part II: Jewish Law
(א) חָצֵר שֶׁיֵּשׁ בָּהּ שְׁכֵנִים הַרְבֵּה כָּל אֶחָד מֵהֶם בְּבַיִת לְעַצְמוֹ דִּין תּוֹרָה הוּא שֶׁיִּהְיוּ כֻּלָּן מֻתָּרִין לְטַלְטֵל בְּכָל הֶחָצֵר וּמִבָּתִּים לֶחָצֵר וּמֵהֶחָצֵר לַבָּתִּים מִפְּנֵי שֶׁכָּל הֶחָצֵר רְשׁוּת הַיָּחִיד אַחַת וּמֻתָּר לְטַלְטֵל בְּכֻלָּהּ. וְכֵן הַדִּין בְּמָבוֹי שֶׁיֵּשׁ לוֹ לֶחִי אוֹ קוֹרָה שֶׁיִּהְיוּ כָּל בְּנֵי הַמָּבוֹי מֻתָּרִים לְטַלְטֵל בְּכֻלּוֹ וּמֵחֲצֵרוֹת לַמָּבוֹי וּמִמָּבוֹי לַחֲצֵרוֹת שֶׁכָּל הַמָּבוֹי רְשׁוּת הַיָּחִיד הוּא. וְכֵן הַדִּין בִּמְדִינָה שֶׁהִיא מֻקֶּפֶת חוֹמָה גְּבוֹהָה עֲשָׂרָה טְפָחִים שֶׁיֵּשׁ לָהּ דְּלָתוֹת וְנִנְעָלוֹת בַּלַּיְלָה שֶׁכֻּלָּהּ רְשׁוּת הַיָּחִיד הִיא. זֶה הוּא דִּין תּוֹרָה:
(ב) אֲבָל מִדִּבְרֵי סוֹפְרִים אָסוּר לִשְׁכֵנִים לְטַלְטֵל בִּרְשׁוּת הַיָּחִיד שֶׁיֵּשׁ בָּהּ חֲלוּקָה בְּדִיּוּרִין עַד שֶׁיְּעָרְבוּ כָּל הַשְּׁכֵנִים כֻּלָּן מֵעֶרֶב שַׁבָּת. אֶחָד חָצֵר וְאֶחָד מָבוֹי וְאֶחָד הַמְּדִינָה. וְדָבָר זֶה תַּקָּנַת שְׁלֹמֹה וּבֵית דִּינוֹ:
(1) According to biblical law, if a courtyard has many tenants, each living in a house of his own, they may all move objects throughout the courtyard as well as from the houses into the courtyard and from the courtyard into the houses, because the entire courtyard is a single private domain, so that it is permissible to move objects through the whole of it. The same rule applies to an alley that has courtyards opening into it on three sides and the fourth side opening into the public road. By fastening at this fourth side a stake in the ground or a cross-beam above, the alley and the courts opening into it become a single private domain, so that all the residents of the alley are permitted to transfer objects throughout the alley as well as from the courtyards into the alley and from the alley into the courtyards.— —
(2) By rabbinical enactment, however, it is forbidden to transfer objects within a private domain where there is a separation of tenants, each living in a separate house, unless they create a symbolical fusion of all the tenants by preparing an eruv on Friday. It is all the same whether it is a courtyard, an alley or a town. This regulation was originated by Solomon and his legislative body.
(א) דין עירוב לחצר שהרבה בני אדם דרים בו. ובו ט"ו סעיפים:
חצר שהרבה בתים פתוחים לתוכו אסרו חכמים לטלטל מבתיהם לחצר עד שיערבו דהיינו שגובים פת מכל בית ובית ונותנים אותו בא' מבתי החצרות שע"י כך אנו רואים כאלו כולם דרים באותו בית וכאלו כל החצר מיוחד לאותו בית:
(1) About a courtyard with many houses that open up into it, the Rabbis prohibited carrying from house to house until they create an eruv in which they have collected bread from each household and place it in one of the houses in the courtyard. With this method, we see that it's as if all citizens [of the courtyard] are living in one house and the entire courtyard is designated to that one house.
(ג) וְכֵן יוֹשְׁבֵי אֹהָלִים אוֹ סֻכּוֹת אוֹ מַחֲנֶה שֶׁהִקִּיפוּהוּ מְחִצָּה אֵין מְטַלְטְלִין מֵאֹהֶל לְאֹהֶל עַד שֶׁיְּעָרְבוּ כֻּלָּן. אֲבָל שַׁיָּרָא שֶׁהִקִּיפָה מְחִצָּה אֵין צְרִיכִין לְעָרֵב אֶלָּא מוֹצִיאִין מֵאֹהֶל לְאֹהֶל בְּלֹא עֵרוּב לְפִי שֶׁהֵן כֻּלָּן מְעֹרָבִין וְאֵין אוֹתָן אֹהָלִים קְבוּעִין לָהֶן:
Similarly, people who dwell in tents, in booths, or in an encampment. that is surrounded by a partition may not carry from tent to tent until they make an eruv. In contrast, [the members of] a caravan [who surround their encampment] with a partition are not required to [join in] an eruv. They may transfer articles from tent to tent without an eruv, for [the very nature of their circumstance] is considered to be an eruv, since these are not long-lasting dwellings
(ה) לְפִיכָךְ תִּקֵּן שֶׁכָּל רְשׁוּת הַיָּחִיד שֶׁתֶּחֱלַּק בְּדִיּוּרִין וְיֹאחַז כָּל אֶחָד וְאֶחָד בָּהּ רְשׁוּת לְעַצְמוֹ וְיִשָּׁאֵר מִמֶּנָּה מָקוֹם בִּרְשׁוּת כֻּלָּן וְיַד כֻּלָּן שָׁוָה בּוֹ כְּגוֹן חָצֵר לַבָּתִּים. שֶׁנַּחְשֹׁב אוֹתוֹ הַמָּקוֹם שֶׁיַּד כֻּלָּן שָׁוָה בּוֹ כְּאִלּוּ הוּא רְשׁוּת לָרַבִּים.
Therefore, [King Solomon] instituted [the following rules]: Whenever a private domain is divided into separate dwelling units that are considered the private property of the individuals, and an area remains that is the joint property of all individuals and all share in it equally - e.g., a courtyard with houses that open onto it - the area that is jointly owned is considered as a public domain. Similarly, every place that one of the neighbors owns as his private property and treats as his individual holding shall be considered as a private domain.
(טז) כֵּיצַד מְעָרְבִין בַּחֲצֵרוֹת. גּוֹבִין חַלָּה אַחַת שְׁלֵמָה מִכָּל בַּיִת וּבַיִת וּמַנִּיחִין הַכּל בִּכְלִי אֶחָד בְּבַיִת אֶחָד מִבָּתֵּי הֶחָצֵר אֲפִלּוּ בְּבֵית הַתֶּבֶן אוֹ בְּבֵית הַבָּקָר אוֹ בְּבֵית הָאוֹצָר. אֲבָל אִם נָתְנוּ בְּבֵית שַׁעַר אֲפִלּוּ בֵּית שַׁעַר שֶׁל יָחִיד אוֹ בְּאַכְסַדְרָה אוֹ בְּמִרְפֶּסֶת אוֹ בְּבַיִת שֶׁאֵין בּוֹ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת אֵינוֹ עֵרוּב. וּכְשֶׁמְּקַבֵּץ הָעֵרוּב מְבָרֵךְ בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת עֵרוּב. וְאוֹמֵר בְּעֵרוּב זֶה יִהְיֶה מֻתָּר לְכָל בְּנֵי הֶחָצֵר לְהוֹצִיא וּלְהַכְנִיס מִבַּיִת לְבַיִת בְּשַׁבָּת. וְיֵשׁ לְקָטָן לִגְבּוֹת עֵרוּבֵי חֲצֵרוֹת. וּבַיִת שֶׁמַּנִּיחִין בּוֹ עֵרוּב אֵינוֹ צָרִיךְ לִתֵּן אֶת הַפַּת. וְאִם הָיוּ רְגִילִין לְהַנִּיחַ בּוֹ אֵין מְשַׁנִּין אוֹתוֹ מִפְּנֵי דַּרְכֵי שָׁלוֹם:
(16) How is a courtyard eruv prepared? A whole loaf of bread is collected from each house, and all the loaves are placed within a single container and deposited in one of the dwellings of the courtyard.— — When gathering and depositing the food contributed by the various tenants, one should recite this benediction: "Blessed art thou, Lord our God, King of the universe, who hast sanctified us with thy commandments, and commanded us concerning the precept of eruv." He should then add: "By virtue of this eruv, all the residents of this courtyard will be permitted to transfer objects from house to house on the Sabbath."— —
(כ) לָקַח אֶחָד מִבְּנֵי הֶחָצֵר פַּת אַחַת וְאָמַר הֲרֵי זוֹ לְכָל בְּנֵי הֶחָצֵר אוֹ שֶׁהוּא אֹכֶל כִּשְׁתֵּי סְעֵדּוֹת וְאָמַר הֲרֵי זֶה לְכָל בְּנֵי הַמָּבוֹי אֵינוֹ צָרִיךְ לִגְבּוֹת מִכָּל אֶחָד וְאֶחָד. אֲבָל צָרִיךְ לְזַכּוֹת לָהֶן בּוֹ עַל יְדֵי אַחֵר.
[A person may establish an eruv on behalf of others. For example,] if one of the inhabitants of a courtyard takes bread and says, "Behold, this is for all the inhabitants of the courtyard," or he took an amount of food equivalent to two meals, and says, "This is for all the inhabitants of the lane," he does not have to collect food from each individual. He must, however, [give their portion] to another person, who will acquire it on their behalf.
12. ירושלמי עירובין פרק ג:ב כ:ד
א"ר יהושע מפני מה מערבין בחצירות מפני דרכי שלום
Y. Eruvin 3:2 20d
R. Yehoshua said: Why do we have an eruv for courtyards? Because this is the way of peace.
(ג) אֶחָד מִבְּנֵי הַמָּבוֹי שֶׁהָיָה לוֹ אוֹצָר שֶׁל יַיִן אוֹ שֶׁמֶן וְכַיּוֹצֵא בָּהֶן הֲרֵי זֶה מְזַכֶּה מִמֶּנּוּ מְעַט לְכָל בְּנֵי הַמָּבוֹי לְהִשְׁתַּתֵּף בּוֹ וּמְעָרֵב בּוֹ עֲלֵיהֶם. וְאַף עַל פִּי שֶׁלֹּא הִפְרִישׁוֹ וְלֹא יִחֲדוֹ אֶלָּא הֲרֵי הוּא מְעֹרָב בָּאוֹצָר הֲרֵי זֶה שִׁתּוּף:
When one of the inhabitants of a lane owns a storeroom of wine, oil, or the like, he may grant a small share to all the inhabitants of the lane and establish a shituf on their behalf. The shituf is acceptable even though he did not separate or designate [the wine he granted them, but rather left it] mixed together [with the remainder] in the storeroom.
(יט) כֵּיצַד מִשְׁתַּתְּפִין בַּמְּדִינָה. כָּל חָצֵר וְחָצֵר מְעָרֶבֶת לְעַצְמָהּ שֶׁלֹּא לְשַׁכֵּחַ הַתִּינוֹקוֹת. וְאַחַר כָּךְ מִשְׁתַּתְּפִין כָּל אַנְשֵׁי הַמְּדִינָה כְּדֶרֶךְ שֶׁמִּשְׁתַּתְּפִין בַּמָּבוֹי. וְאִם הָיְתָה הַמְּדִינָה קִנְיַן יָחִיד אֲפִלּוּ נַעֲשֵׂית שֶׁל רַבִּים מִשְׁתַּתְּפִין כֻּלָּן שִׁתּוּף אֶחָד וִיטַלְטְלוּ בְּכָל הַמְּדִינָה. וְכֵן אִם הָיְתָה שֶׁל רַבִּים וְיֵשׁ לָהּ פֶּתַח אֶחָד מִשְׁתַּתְּפִין כֻּלָּן שִׁתּוּף אֶחָד:
How is a shituf established in a city? Every courtyard should establish an eruv for itself, so that the children will not forget [the laws of eruvin]. Afterwards, all the inhabitants of the city join together in a shituf in the same way as a shituf is established in a lane.
If the city had once been the property of a single individual, even if later it became the property of many individuals, it is possible for all [the inhabitants] to join in a single shituf and [be permitted] to carry throughout the entire city. Similarly, although a city is owned by many, if it has only one entrance, all [the inhabitants] may join in a single shituf.
(כ) אֲבָל אִם הָיְתָה שֶׁל רַבִּים וְיֵשׁ לָהּ שְׁנֵי פְּתָחִים שֶׁהָעָם נִכְנָסִין בָּזֶה וְיוֹצְאִין בָּזֶה אֲפִלּוּ נַעֲשֵׂית שֶׁל יָחִיד אֵין מְעָרְבִין אֶת כֻּלָּהּ אֶלָּא מַנִּיחִין מִמֶּנָּה מָקוֹם אֶחָד אֲפִלּוּ בַּיִת אֶחָד בְּחָצֵר אַחַת וּמִשְׁתַּתְּפִין הַשְּׁאָר.
If, by contrast, [a city] was originally built as the property of many individuals, and it has two openings used for entrance and egress, the entire [city] may not be included in the eruv. [This applies even if the city later] becomes the private property of one individual. Instead, one area - even one house in one courtyard - is set aside, and a shituf is established in the remainder [of the city].
(א) אַרְבַּע רָשֻׁיּוֹת לְשַׁבָּת; רְשׁוּת הַיָּחִיד וּרְשׁוּת הָרַבִּים, וְכַּרְמְלִית (פי' רַךְ מָל לֹא לַח וְלֹא יָבֵשׁ אֶלָּא בֵּינוֹנִי הֲכָא נָמֵי לֹא רְשׁוּת הַיָּחִיד לְפִי שֶׁאֵין לוֹ מְחִצוֹת, וְלֹא רְשׁוּת הָרַבִּים שֶׁאֵינוֹ דּוֹמֶה לְדִגְלֵי מִדְבָּר דְּלָאו לְהִלּוּכָא דְּרַבִּים עֲבֵדָא, רַשִׁ''י) וּמְקוֹם פְּטוּר.
(1) What is a public domain? Streets and marketplaces 16 amos wide, that do not have a roof or a wall, and even if there is a surrounding wall, if there is a street that goes through the town [Rema- and its doors are not closed at night] it is a public domain. Others say that any place that does not have 600,000 people passing through it each day is not a public domain.
From My Jewish Learning:
Public domains are defined by Jewish law as non-residential areas, including streets, thoroughfares, plazas (open areas), and highways. Private domains are residential areas, and were originally referred to as homes surrounded by a wall, considered closed off from the surrounding public domains.
A designated space may be considered a private domain only when several conditions are met: It must cover an area of at least 12 square feet and must be somehow demarcated from its surroundings — either by a wall of some kind or by its actual topography (it must be all lower or all higher than its surroundings). If a space is frequented by more than 600,000 people each day it is considered too big to turn “private” with an eruv (which is why a large city like New York cannot have a single eruv constructed around it, though individual neighborhoods do). And an eruv cannot encompass two separate public spaces, so for instance, it may not cross over a river that cuts through town.
When eruvim (the plural of eruv) or parts of eruvim are constructed (as opposed to using pre-existing structures), they generally consist of a wire surrounding the designated area. The eruv, therefore, is unlikely to be noticed except by those looking for it, which fulfills a talmudic guideline that the eruv be an integral part of the city, as unobtrusive and unnoticeable as possible.
Despite its symbolic nature, the eruv is intended to mimic in some way the form of walls, which need doorways –defined as two posts with a crossbeam over them, strong enough to withstand an ordinary wind. The eruv likewise needs openings, consisting of crossbeams resting or passing directly over the top of the doorpost (lehi). This is how modern rabbis arrived at the solution of having the eruv be made of a wire: The poles holding up the wire represent the “doorposts,” and the wire itself represents the “crossbeam.”
Many communities construct their eruvim by using lighting (or utility) poles to fulfill the requirement of doorposts and a continuous cable, string, or wire to represent the crossbeam. In order for this arrangement to be acceptable, the “beam” must rest directly above the top of the doorposts. Since this is not typically the case with utility poles — where the cable is attached either to the side or to an element that is held away from the pole — communities often attach a thin rod to the pole to serve as a substitute for the doorpost.
In areas where poles and lines do not exist, new arrangements must be made. The design of an eruv can make use of existing fences, overhead wires, hillsides, buildings, bridges, and other means that may serve as indicators of the eruv boundaries. This often requires communities to obtain permission from the appropriate authorities and property owners, and to work with local governments, power, telephone, and cable companies — a lengthy and often difficult process.
AMI MAGAZINE-MOSHE TAUB - "On A String And A Prayer, City Eruvin Part 3"
“You should know that these authors did not add to the Talmud nor subtract from it. However, since you do not understand even the format of the Talmud, you do not know anything about the laws of eruvin and you are mistaken regarding the words of these authors….A response concerning the fact that you do not want to retract from your inappropriate behavior concerning the eruv: You, Rabbi Yaakov ben Moshe of Valencia, I already wrote to you concerning the eruv that they are accustomed to permit throughout the Jewish diaspora through the building of a tzuras ha-pesach even the open roads that pass through the non-Jewish neighborhoods. You have prohibited this for the community of Fredes and sent me your proofs which I have rejected. Furthermore, I warned you that you must change your mind and tell your community that they may construct the eruv as is customary based on their sages. It should be known that you remain in your rebellion and you cause the community to violate the Sabbath. Therefore, I decree that after you receive this letter you have two weeks to erect an eruv around the open roads in the non-Jewish neighborhoods through the use of a tzuras ha-pesach and if you do not comply, I will excommunicate you. And, had I lived in the time of the Sanhedrin, they would have put you to death for you are seeking to uproot the rules of the Talmud established by Rav Ashi and to disagree with all the sages who lived to this point, those who have died and those who are still alive. Change your mind and do not reject the traditions of the Torah of Moshe Rabbeinu.”
The Chasam Sofer too writes that it is a mitzvah for a rav to build an eruv in his city, “…there is no need to bring evidence to this, for it is obvious…’ (shu’t Chasam Sofer, oh’c #99 - see end of teshuva where he reflects on the fact that Pressburg, where the Chasam Sofer was the rav, received permission from the authorities to build an eruv. The reader should note that when Washington D.C. completed their eruv then president George W. Bush performed the sechiros. ).
Furthermore the gemera relates how Rabba Bar Rav Chanan asked Abayay how a community with two great scholars like he and his teacher could allow there to not be an eruv. The Mordechai (515) and others rule, based on this gemera, that a rabbi has an obligation to build an eruv.
Some Rishonim (Ritva, Ramban, Rashba, and Ran) maintain that according to the Chachamim (who pasken lo asu rabbim u’mevatlei mechitzta) a tzuras hapesach would be sufficient for a reshus harabbimand would reclassify a reshus harabbim as a reshus hayachid. Accordingly, no delasos would be required at all. Only according to Rav Yehudah (who paskens asu rabbim u’mevatlei mechitzta) would there be a need for delasos to enclose a reshus harabbim.
The overwhelming majority of Rishonim who pasken like the Chachamim(see The Overwhelming Majority of Rishonim Maintain Lo Asu Rabbim U’Mevatlei Mechitzta) maintain that a tzuras hapesach would not suffice in a reshus harabbim and that there would be a requirement of delasos. However, it is a matter of debate in the Achronim at what level, me’d’Oraysa or me’d’rabbanan, is the obligation of these delasos.
Many Achronim maintain that me’d’Oraysa, a tzuras hapesach would reclassify a reshus harabbim as a reshus hayachid. Accordingly, the requirement of delasos is only me’d’rabbanan (Rosh Yosef, Shabbos 6b; Shulchan Aruch HaRav, O.C. 364:4; Tzemach Tzedek, Eruvin the end of Perek 5; Aishel Avraham, siman 345; Gaon Yaakov, Eruvin 11a; Yeshuos Malko, O.C. 21; Aruch HaShulchan, O.C. 364:1, and Kaf HaChaim, O.C.364:12). Since the requirement of delasos is me’d’rabbanan, we can be lenient [safek d’rabbanan l’kulla] and apply any additional heter to remove the requirement of delasos (Kanah V’Kanamon, 5:56; Livush Mordechai, 4:4, and Bais Av, 2:9:3).
Some Achronim state that a tzuras hapesach would not suffice once a street meets all the criteria of a reshus harabbim. Consequently, the requirement of delasos is me’d’Oraysa (Even HaOzer, Eruvin 6a, 22a; Bais Ephraim, O.C. 26, and Chazon Ish, O.C. 74:2-3).
Whether the delasos need to be neulos ba’laila (closed at night) or if reuyos l'hinael (fit to be closed) would suffice is another matter of debate. The Maggid Mishneh (Eruvin 17:10) states that it is dependent on whether or not we pasken asu rabbim u’mevatlei mechitzta. Those who require delasos neulos ba’laila maintain asu rabbim u’mevatlei mechitzta (Rav Yehudah and Rav Yochanan) and those who state that reuyos l'hinael would suffice maintain lo asu rabbim u’mevatlei mechitzta (Chachamim and Rav Elazar). The Bais Ephraim (O.C. 26) asserts that the disagreement is not regarding whether or not we pasken asu rabbim u’mevatlei mechitzta but only if delasos reuyos l'hinael is considered shem daled mechitzos. The opinion that allows delasos reuyos l'hinael to encompass a reshus harabbim maintains that it is regarded as shem daled mechitzos. Those who require delasos neulos ba’laila uphold that delasos reuyos l'hinael are not considered shem daled mechitzos, hence the need for neulos ba’laila.
However, all the Rishonim and Achronim (besides for the Mishkenos Yaakov) would agree that the requirement of delasos according to theChachamim is only in a situation where a tzuras hapesach is being utilized. On the other hand, where an area is encompassed by mechitzos, there is no question at all that there is no need for delasosto close the pirtzos since the enclosed area is fundamentally a reshus hayachid (Meiri, Eruvin 22b; Tosfos Shabbos; Mayim Rabim, and Bais Meir, O.C. siman 364). Only the Avnei Nezer (O.C. 279:2), necessitates delasos me’d’rabbanan at the pirtzos even in a situation where mechitzos are being utilized. However, since the obligation is only me’d’rabbanan we can be lenient [safek d’rabbanan l’kulla].
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