In loving memory of our dear Rosh-Yeshiva of Yeshiva-college, South Africa, Moreinu haRav Avraham Tanzer of blessed memory, who passed-away peacefully Tuesday night in Johannesburg.
It has been my great privilege to work in the international travel space, with the opportunity to show people so many of the wonders of Hashem’s creation around the world.
One of the highlights of spending a Shabbos in such places is the opportunity to enjoy spectacular shabbos walks amongst gorgeous scenery.
Of course, while going for a pleasurable walk on shabbos is a great way of fulfilling the mitzva of oneg shabbos, and might thus even be considered a mitzva as far as certain laws are considered (making an eruv techumim for example,) one has to be aware of the halachik issues involved, amongst them the prohibition against carrying on shabbos outside a closed area and the prohibition of leaving one’s shabbos domain/techum.
One who camps out in nature is very limited by the later and will usually only be allowed to walk within a 2000 amos range of his tent, even if he is not carrying anything.
In fenced resorts, so long as the entire area is מוקף לדירה (fenced for the sake of human habitation,) one might be able to measure the techum from the fence of the resort.
Moreover, in resort towns and cities, one might be able to measure the techum from the last house of the city, baring in mind that legal city limits and halachik city limits are not the same thing, and that a gap of more than 140 amos between houses or property walls might be considered a break between two halachically separate cities.
This can mean that in spread-out suburbs or resort towns, one might not even be able to walk from one side of the town to the other, and would be limited to 2000 amos from the building or fenced-in property one is staying in, placing a rather substantial limitation on one’s walking options on Shabbos.
The Mishna at the bottom of Eruvin 52 has some consolation, however, which can be very significant:
Although the space between houses that is permitted for them to be considered part of the same town is rather small, the idea of the עבור העיר – extended halachik limits of the city (as in a שנה מעוברת [leap or extended year] or אשה מעוברת [pregnant woman], or according to a different version debated on Eruvin 53, אבר (limb) or extra components of the city) means that substantial amounts of empty space might indeed be included in the halachik city limits.
For example, if a house of the city protrudes on its one side (the north-east corner as per Rashi’s example) forming an irregular shape, we draw a fictitious protrusion opposite it (on the south-east corner) , and then “square” the city with a perpendicular line from the original protrusion to the fictitious one, including the empty space in-between within the city proper.
We will also see (Eruvin 57b) that this also applies to other irregularly shaped towns that do not form a typical square or rectangle style grid, and by using this method, large areas of open natural space can often be included in the limits of the city proper, before we even start measuring the 2000 amos techum around it, which we have already seen is also squared in a way that makes it effectively significantly bigger (Eruvin 49b.)
Chazal determined (Eruvin 57b) that the techum of shabbos needs to be measured physically with a rope 50 amos long, a point which Rashi uses on our daf (Eruvin 52b at the bottom) to explain the view that there is a 15 amah safety net for someone who mistakenly left the techum, a topic I would love to analyze further in the context of halachik safety-nets in general.
As such, whether one may rely on satellite images such as those available on google earth to measure this techum, or even on a car’s distance metre, is for a different discussion, one I hope to go into when we get there, Hashem willing.
The process of measuring the techum was taken very seriously in Chazal’s time, and markers were placed on the roads to show where the techum ends, as Rashi on our daf also points out.
Given that sufficiently measuring the techum for a once-off trip might not be feasible, and does not even seem to be common -practise in fixed Jewish communities, possibly because of the common use of Eruvin, the practical use of these very powerful tools might be limited by pragmatism, but one who knows these laws sufficiently should be able to at least pre-measure the route of any planned nature-walks as well as map-out the shape and geography of the town before shabbos, in order to ensure than everyone can enjoy these gorgeous walks in a halachically correct manner.
In my first post on this masechta, I recalled how despite my fondness for it, there was some concern raised as to how I would be able to keep up with contemporary relevant posts given its technical nature.
I noted then that besides for the great opportunity to focus on some of the most important rules of Eruvin, Shabbos, and halachik psak in general, there are also plenty other topics in the masechta, and even a fair amount of aggadic material, even if less so than in the first two masechtos in the shas.
In fact, my affection for Eruvin started during my time as a Rebbe in Yeshiva-College, under the late Rosh-Yeshiva Rabbi Tanzer זצ”ל and יבל”א his son Rav Dov Tanzer שליט”א, himself a revered Torah giant of note who mentored me not only in chinuch but in the intricacies of constructing eruvin in the many resorts we used for school Shabbatonim and seminars I ran.
I also pointed out that sometimes Chazal used some of the most technical of discussions to teach us some of the most relevant general principles of halacha and Torah life, and that as we focus on the equally essential minute details of each subject, we need to constantly keep our eyes open for these messages.
Today’s daf is one of those, and while it starts with the extremely technical methods used to calculate the extended borders of a city, it moves onto a wealth of aggadic (non-halachik) material.
There is much discussion from Chazal to the Rishonim and beyond as to the status and role of this kind of aggadic material, which the Rambam teaches us contains the secrets of the Torah (Pirush haMishnayos/intro to חלק), but without detracting chalila from their sanctity and importance, Rashi (Shabbos 30b ) explains that Agadot are a genre used to draw close the hearts of people and get them interested in the material about to be taught.
Chazal were fully aware that as human beings, we love stories and allegories, and that before, after, and sometimes in the midst of our delving deep into complex halachik intricacies, some of their great non-halachik teachings and traditions should be brought delivered in this format.
Going further, the Amora Rabbah was always particular to start every learning session with a מילתא דבידוחתא, literally a matter of a joke )Shabbos 30b.)
Given that even the everyday chatter of Torah scholars requires study )A.Z. 19b) , there is little doubt that even these jokes contained wisdom, and are certainly different to the extremely frowned upon ליצנתא (cynical or mocking humor) which Chazal (Derech Eretz 5/5) warned us against.
Our beloved Rosh-Yeshiva, Rabbi Tanzer of blessed memory, as with everyone in his life and career, followed in Chazal’s path, and always started his words of Torah with a joke or story, which in his wisdom he linked and made relevant to the material he was about to teach.
A master of human-nature almost impossible to find, we can never replace him, but we can certainly do our best to follow in his ways, if only our everyday chatter could come close to the level of his.
These posts are intended to raise issues and stimulate further research and discussion on contemporary topics related to the daf. They are not intended as psak halacha.