For other uses, see Eruv (disambiguation) An eruv pole and wire outside the Tower of David Jerusalem . Only the higher of the two visible wires is used by the eruv. An eruv ( [ʕeˈʁuv]; Hebrew: עירוב, lit. mixture, also transliterated as eiruv or erub, plural: eruvin [ʕeʁuˈvin]) is a ritual halakhic enclosure that some Jewish communities, and especially Orthodox Jewish communities, construct in their neighborhoods to allow the activity of hotzaah mereshut lereshut ( מלאכת הוצאה מרשות לרשות) which is prohibited on Shabbat: carrying objects from the private to the public domain and transporting objects four cubits (about two meters) in the public domain. An eruv accomplishes this by symbolically integrating a number of private and public properties into one larger "private domain" by surrounding it with mechitzas, thereby avoiding restrictions of transferring between domains. Often a group constructing an eruv obtains a lease to the required land from a local government.[1] An eruv allows Jews to carry, among other things, house keys, tissues, medication, or babies with them, and to use strollers and canes. The presence or absence of an eruv thus especially affects the lives of strictly observant Jews with limited mobility and those responsible for taking care of babies and young children. Contents

Definition Edit

The prohibition of transferring between domains Edit Main article: Hotzaah In Jewish tradition it is commonly said that "carrying" is forbidden on Shabbat. Specifically, "transferring between domains" ( הוצאה מרשות לרשות) is considered one of the 39 categories of activity prohibited on Shabbat. The halacha of Shabbat divides spaces into four categories: Private domain ( reshut hayachid ), such as a house

), such as a house Public domain ( reshut harabim ), such as a very busy road

), such as a very busy road Carmelit , which includes most other places

, which includes most other places Neutral domain (makom patur), such as the flat space on top of a pole A domain is defined as public or private based on its degree of enclosure, not its ownership.[2] The rules here are complex, and expertise is needed to apply them. On Shabbat, it is forbidden to transfer an object from one domain to another, including from one person's house to another adjacent house. The only exception is transferring to or from a neutral domain (which is rarely relevant). In addition, it is also forbidden to transfer an object for a distance of 4 cubits (approximately 2 metres) within a public domain or carmelit. Eruv chatzerot Edit The term eruv is a shortening of eruv chatzerot, literally a "merger of [different] domains" (into a single domain). This makes carrying within the area enclosed by the eruv no different from carrying within a single private domain (such as a house owned by a single person), which is permitted. A fence being used as an eruv boundary in Israel The eruv typically includes numerous private homes, as well as a semi-public courtyard whose ownership is shared by them. To enact the merger of the homes and courtyard into a single domain, all home owners as well as owners of the courtyard must pool together certain foodstuffs, which grants the area of the eruv the status of a single private domain. As a precondition for this merger, the area must be surrounded by a wall or fence.[3] In many cases (for example, within an apartment complex or walled city) the demarcation of the shared area consists of real walls or fences. Building walls may also be used, and in some cases so may a natural wall such as a river bank or steep hill. Walls may include doors and windows. As such, the wall may even consist of a series of "doorframes" with almost no wall between them. Poles in the ground form the "doorposts" of the doorframe, and rope or wire between the poles forms the "lintel" of the doorframe. In modern cities, it is typical for the majority of an eruv to consist of such doorframes, using utility poles and wires. When a "doorframe" is used as part of an eruv, it is required that the "lintel" rest on top of the "doorpost", rather than being attached to the side of the "doorpost". Since the "lintel" is frequently a utility wire which runs along the side of the utility pole, the pole cannot be used as "doorpost". In this case, an additional "doorpost", known in Hebrew as a lechi (pl. lechai'in), is attached to the side of the utility pole. This typically takes the form of a thin plastic pipe attached to the side of the utility pole, and the wire runs directly overhead of this pipe.[4] Within the walled area, a property transfer is needed to create the shared domain. This is formally effected today by having one resident give some "bread" to another resident to keep, to create a joint ownership of food for the whole community. This is usually done by the rabbi of the community to ensure that it is done correctly, and the bread is usually matzo to ensure that it will be edible and usable for a long time. (It is usually replaced once each year.) In the Talmud and other classic rabbinic sources, the term eruv refers to the bread itself. A typical modern eruv encloses public streets as well as private houses, and thus requires agreement from the government authorities controlling those streets. Creating an eruv that involves public property requires a government entity to grant permission in order to be valid. This is often done by issuing a symbolic proclamation which has no weight in secular law (see Legal status).[5] Sources Edit In the Bible, Jeremiah 17:21–22 calls on Jews "not to bring any burden into the gates of this city", suggesting that carrying a "burden" within the city was permissible, even though the city consisted of numerous separate private domains. The commentary of Radak suggests that such carrying was permitted because Jerusalem had an eruv and its walls formed the boundary, so carrying within the city was permitted.[6] This view that an entire city could have an eruv influenced later views that an eruv could encompass a "courtyard" covering a wide area.

Specific laws of eruv Edit

Coping without an eruv Edit

An eruv surrounding a community in Jerusalem Many of those living in areas without an eruv are accustomed to life without one and have adapted their Shabbat practices accordingly. However, those who live in a place that has an eruv and are visiting a place without one, or if the eruv is temporarily out of service (perhaps due to wind or snow damage), may have difficulty making adjustments. Equally, those with young children, certain medical complaints and certain disabilities often feel trapped during Shabbat. Even without an eruv, there is no problem with wearing clothing outside, provided that it is normal clothing and being worn in its normal manner, as it is considered secondary to, and "part of," the person himself. The same is true for most medical items that are attached to the body and can be considered secondary to it, such as a cast, a bandage, or eyeglasses. Rabbinic authorities historically have differed about the use of a cane, wheelchair, or other similar devices by the less-able-bodied. Some have allowed their use even without an eruv and others have not. In recent years, however, the majority of poskim have leaned toward allowing these devices, since, if they were prohibited, disabled individuals might attempt to leave their homes on Shabbat without the device(s) and therefore risk serious injury. Loose medicines may not be carried; most authorities have agreed that it is preferable that one who constantly needs medication remain at home rather than transgressing Shabbat by carrying medication. But, if such a person leaves home, then comes in need of medication, it is permissible under the laws of Pikuach nefesh to break Shabbat and bring the medication to the person.[22][23] A small number of authorities in recent years have been permitting carrying the medication, however, since such a person may be tempted to leave home without it, and then his/her life may be endangered thereafter.[citation needed] Many authorities allow the wearing of jewelry by women.[24][25] As for a wristwatch, it could be seen either as an adornment (permitted to wear) or as a tool (forbidden to carry); therefore opinions are divided on whether men may wear wristwatches.[24][26] In communities without an eruv, it is customary to create belts, bracelets, necklaces, or similar wearable objects incorporating housekeys so that the keys can be worn rather than carried when going outdoors. To be validly "worn" rather than "carried", the key needs to be an integral part of the belt, bracelet, or other item rather than simply attached to it.[27] It may be either an adornment if worn in a manner visible to others or a component needed to keep the wearable object fastened. Special "shabbos belts" and similar items that incorporate this property are sold in religious stores. A tallit may be worn while walking to/from the synagogue, as it is considered clothing. Prayer books and other books may not be carried; either they must be brought to the synagogue prior to Shabbat or else the congregation's prayer books must be used.

Communities with eruvin Edit

Controversies Edit

Other forms of eruv Edit

Main article: Eruv (disambiguation) The term eruv is also used to refer to other, unrelated concepts in halakha. These include the eruv techumin which enables one to travel beyond the normal travel restrictions on Shabbat or holidays, and the eruv tavshilin which enables one to cook for Shabbat on a holiday which immediately precedes that Shabbat. Eruv techumin Edit Main article: Eruv techumin An eruv techumin (Hebrew: עירוב תחומין "mixing of borders") for traveling enables a traditionally observant Jew to travel by foot on Shabbat or a Jewish holiday beyond the 2,000-cubit (one biblical mile) limit imposed by rabbinic restriction.[46] Eruv tavshilin Edit An eruv tavshilin (Hebrew: עירוב תבשילין‎, lit. 'mixed cooked food items') is made in the home on the eve of a holiday with a work proscription that directly precedes the Sabbath. It is made by taking a cooked item and a baked item, and placing them together. It is common to use a piece of cooked egg, fish, or meat as the cooked item and a piece of bread or matzah as the baked item. It is needed because while it is allowed to cook and transfer fire on holidays (unlike the Sabbath and Yom Kippur, when these activities are forbidden), these activities are allowed to be done for use on only the holiday, and not for the next day. The eruv tavshilin makes it possible to begin preparing for the Sabbath before the holiday, and continue doing so. The foods of the eruv tavshilin are traditionally eaten on the Sabbath day following the holiday.

See also Edit