On Shabbos and Yom Tov1For it is written, “A man shall not go out from his place on the seventh day.” (Exodus 16: 29) See Maseches Eiruvin 17b. There is a question if this law is Biblical or a Rabbinic enactment. it is forbidden2Some poskim rule that Yom Tov and Shabbos are equal regarding boundaries, and others say that the laws of boundaries on Yom Tov are only derabanan, (Rabbinically ordained). to walk more than 2, 000 amos from the place you were3This refers to your place of dwelling which is determined by where you are when Shabbos begins; you then acquire shevisah. at the onset of Shabbos. This is [in addition] to the space a person occupies which is four4The space the person occupies is not included in the 2, 000 amos. Mishnah Berurah 396: 8 rules that with regard to techumin a person’s place is not four by four amos, but rather, eight by eight amos.amos. This is true only if you happen to be in the field at twilight,5Or, if you left the techum on Shabbos, in which case you must stop and remain in your place until the end of Shabbos. but if you stayed in a city6Even if the city has no surrounding wall. [Shulchan Aruch Harav 396] [at the onset of Shabbos,] then the entire city is considered your place of residence. The outskirts of the city are also considered part of the city. What are the outskirts [of the city]? An area of seventy and two third amos.7See Maseches Eiruvin 57a. [This area] is considered part of the city, even though there are no buildings there. This is called the karpeif8Means park or yard, or enclosure. [enclosure] of the city. It is from the edge of this area that we begin to measure the techum Shabbos.
A city surrounded by a wall, even if it is a very large [city], may be traversed over its entire area, including its outskirts, and it is from there9Rema 398: 5. Bi’ur Halachah rules like the Rambam, and others who say the karpeif is added only to connect two cities but it is not considered in calculating the techum of a city. that the Shabbos boundary is measured. A city not surrounded by a wall, but whose houses are close to one another, so that the empty space between one house and another is not more than seventy and 2/3 amos, is considered as joined together and belonging to the city, even if it would take many days to walk [from one end to the other]. And it is from the last house that the karpeif [enclosure] and the Shabbos boundary is measured.10Rema. Bi’ur Halachah is machmir and rules that we do not add a karpeif to a city that was extended by adding a house.
Karpeif-enclosures are added only to cities11In order to qualify for the addition of a karpeif a city must have at least three courtyards, each containing two houses. [Mishnah Berurah 398: 38] but not to a single house; but it is directly from the wall of the house that we begin to measure the Shabbos boundary.
If there are two cities close to each other, we add a karpeif-enclosure to each. Therefore, if the distance between [the two cities] is not greater than two karpeif-enclosures, the two [cities] are considered as one city.12Shulchan Aruch 398: 7.
There are many halachos concerning measuring a Shabbos boundary that are lenient, and it should be done only by someone well-versed in these laws.13Shulchan Aruch 399: 7. These laws are not discussed in the Kitzur Shulchan Aruch. He must be an expert surveyor and well-versed in the halachos. [Mishnah Berurah]
On Shabbos or Yom Tov, if you need to walk farther than the Shabbos boundary, you must place an eiruvei techumim on erev Shabbos or on erev Yom Tov.14Shulchan Aruch 408: 1. You must place it within the Shabbos boundary lines of the city, in a place to which you would be permitted to walk [on Shabbos].15See Shulchan Aruch 409: 1. The place where you put down the eiruv is then considered as your place of residence. Therefore, you now have [the right to walk] from there two thousand amos in any direction. Of course, it is self-understood, that whatever you gain on the side where you put the eiruv, you lose on the other side.16If there are less than 2, 000 amos from the eiruv to the city, the entire city is like four amos and you can walk another 1, 996 amos outside the other end of the city. [Shulchan Aruch 408: 1] If there are (exactly) 2, 000 amos on the other side you may also consider the whole city as four amos and walk another 1, 996 amos outside the city. [Mishnah Berurah 408: 9] For example, if you place the eiruv at the end of two thousand amos on the eastern side, you are forbidden to walk any distance whatsoever on the western17Most poskim say that you always have the entire city since you are lodging in it. But in this case even though the whole city is like four amos you may not carry past the other side of the city at all. side, for you are already distant from your place of dwelling a techum Shabbos, [2, 000 amos].
How do you make this eiruv?18The main stipulation for acquiring shevisah is to be there in person at twilight until dark. The Rabanan said you may make an eiruv by having a prescribed amount of food in that place at the onset of Shabbos. [Mishnah Berurah 409: 28] You take bread enough for two19See Chapter 94: 8. meals, or relish, like onions or radish, or something similar, enough to eat with bread for two meals, except for salt and water20There are other things you may not use for an eiruv, such as spices, raw beans etc., and anything that is marginally edible. [Shulchan Aruch 409: 7, 386: 5] with which you cannot make an eiruv, and go to the place where you want to put the eiruv; and you should say: Baruch atah A-donoy Elokeinu melech ha'olam asher kiddeshanu bemitzvosav vetzivanu al mitzvas eiruv. [Blessed are You, Hashem, our God King of the Universe, Who has sanctified us with His commandments and has commanded us concerning the mitzvah of eiruv.] Then you should say:21If you did not say this, it is not a valid eiruv. [Magein Avraham] If all you said was, “This should be an eiruv,” it is sufficient. [Chayei Adam] If you made an eiruv by being there from twilight until dark, you need not say anything. [Peri Megadim] "By means of this eiruv it shall be permissible for me to walk from this place two thousand amos in each direction," and then return home. You may place one eiruv for many Shabbosos, but you should put it in a safe place, so that it will not be lost or spoiled.22Shulchan Aruch 416: 1.
You may send the eiruv with a messenger who will place it for you. The messenger should recite the berachah and then he should say: "By means of this eiruv it shall be permissible for so and so to walk etc. …"23Alternatively you may say, “By means of this bread which my messenger is putting down for an eiruv, I will be allowed to walk from that place 2, 000 amos in each direction.” [Bi’ur Halachah 409: 8—Peri Megadim] The messenger must be bar mitzvah and of normal intelligence.24The messenger must be a person who believes in the Rabbinically ordained mitzvos, for otherwise he will not put it down for the purpose of the eiruv. [see Sha’ar Hatziyun 409: 41] But you may not send [an eiruv] through a minor. Even if the messenger does not return to the sender, you may rely on him [to have fulfilled your mission], for we take it for granted25This rule applies only to a Rabbinic halachah but not to a de’oraisa. [Tosafos (Maseches Eruvin 32a)] The Kitzur Shulchan Aruch evidently holds techumin is derabanan. that a messenger fulfills his mission.
You may make one eiruv for many people, provided the eiruv consists of the prescribed quantity of food for each one.26Except for a child less than six years and one day old who is automatically included in his mother’s eiruv. [If one person makes one eiruv for many people,] he must cause them to acquire a share in it through someone else, as is done with eiruvei chatzeiros [eiruv of the courtyards, see Chapter 94]. You should not make eiruvei techumin, [eiruv of the boundaries] [for anyone, without] his consent.27You do not need your children’s consent if they are minors (not bar or bas mitzvah). [see Shulchan Aruch 415: 1 and Bi’ur Halachah] One who makes [the eiruv for others], acting as the agent for all of them, should say, "It shall be permissible for so and so and for so and so [etc.]" [mentioning all names]. And if he includes himself also, he should say: "For myself and for so and so and so and so."
The eiruv must be deposited in a place where it can be eaten on Friday at twilight without violating a prohibition of the Torah.28But a Rabbinic prohibition is permitted at twilight for the purpose of doing a mitzvah or in extenuating circumstances, and therefore does not preclude the validity of the eiruv. See Shulchan Aruch 409: 2. Therefore, if you placed it in a hole in the ground, and covered it with dirt, the eiruv is not valid. If you covered it with a stone, the eiruv is valid. If you put it in a tree, if the tree is strong, the eiruv is valid. If you put it on a soft tree or a reed the eiruv is not valid.29Because it will almost certainly break off and then it would be a de’oraisa violation. [Magid Mishnah]
If you put the eiruv in the middle of a city, then the whole city is considered as the place of your eiruv,30Even if the city does not have an eiruv it is considered a private domain in this respect. [Chayei Adam] and you may walk throughout the entire city even if it is a very large [city]. [You may also walk] outside the city, to the edge of its outskirts, as far as the Shabbos boundary, for it is considered as though you lived in that city.
If there is a town within the techum that is either surrounded by walls or equipped with an eiruv, that town is not measured [in the 2, 000 amos], and is counted only as four amos. This is true only when the techum Shabbos reaches the town limits. For example, if [the distance] from the eiruv to the town is 500 amos and the length of the town is 1,000 amos, then the town is figured at only four amos; and you [may walk] an additional 1,496 amos from the town limits. [In this regard] we make no distinction between the side [of the town] nearer the eiruv and the side that is farther from the eiruv.31There is a difference of four amos. But if the techum Shabbos ends in the middle of the town, you are forbidden to walk farther than that, since you [would be walking] outside the techum, for in this case, the entire town is not considered as four amos.32See Shulchan Aruch 408: 1.
The same halachah applies when you put the eiruv in a place that is close to 2,000 amos outside the city. When you return to the city, and the 2,000 amos from the place of the eiruv end at the beginning of the city before [you reach] your house, you are forbidden even to return to your house. (This is the opinion of most authorities and it is the accepted halachah, see Eliyahu Rabba.)
An eiruvei techumin should be made only in order to do a mitzvah33If the eiruv was not made for a mitzvah purpose, some say that it is not valid [Bahag, Rashba etc.] and others say it is valid. [Rambam, Tosafos, Rosh etc.] Eliyahu Rabba says that you can be meikil if there is an urgent need. Mishnah Berurah 415: 1 is meikil even when there is no urgent need, as are the Chayei Adam and Shoeil Umeishiv. such as to pray with a minyan, or to meet your Rebbe, or a friend who arrived from a journey,34Making an eiruv to meet a friend is permitted only if he is arriving from a journey, but meeting your Rebbe is always a mitzvah. [see Sha’ar Hatziyun] or to (attend) a banquet in honor of a mitzvah, or to take care of communal affairs, or if you had returned from a journey and wanted to go home, or similar things.35It is permitted even in order to stroll through the park to enjoy Yom Tov or Shabbos. [Rema 515: 1]
An eiruvei techumin should not be placed on Shabbos or Yom Tov.36For you are not allowed to acquire things, including shevisah, on Shabbos and Yom Tov. See Shulchan Aruch 528: 2. Therefore, if Yom Tov occurs on erev Shabbos and you want to walk [beyond the techum] on Shabbos, you have to put the eiruv in place on erev Yom Tov [Thursday]. Similarly, if Yom Tov occurs on Sunday and you want to walk [beyond the techum] on Yom Tov, you must place the eiruv on erev Shabbos. (The halachah of one who makes an eiruv "with his feet" [is found] in Shulchan Aruch 409: 7.37See footnotes 18 and 21. The halachos of a Yom Tov [that occurs] near Shabbos, or the two days of Yom Tov of the Diaspora, on which you want to make an eiruv, for one day in one direction and for the second day in the opposite direction, are found in Shulchan Aruch 416.)
The property and livestock of a person are subject to the same laws that limit this person. Thus, to a place where he is not allowed to walk no one else is allowed to take them either.38It is possible that you may not even tell a non-Jew to take them out of the techum. [Peri Megadim 305: 18] If he loaned them to someone or rented them or delivered them to someone for safekeeping, they are subject to the laws applying to the one in whose custody they are.39Only if he loaned, rented or delivered them before Shabbos (even if the borrower did not come to take the article before Shabbos). [see Shulchan Aruch 397: 11] Even if this is a non-Jew, the cattle and the vessels acquired shevisah40See footnote 3. at the [non-Jew's] place. Moreover, even the property of a non-Jew acquires shevisah wherever they are [on erev Shabbos] at twilight.
If a non-Jew brought fruit and there is no reason to be afraid that it was picked on Shabbos41For then you may not handle or eat it because of muktzeh. [Vilna Gaon] (or any other article about which there is no reason to fear that labor42If a non-Jew cooked for himself on Shabbos you may rely on the poskim who permit it. But only if you cannot borrow food from someone else. [see Shulchan Aruch 325: 4] was performed on it), it is only forbidden because it has been brought from beyond the techum. If [the non-Jew] brought [the fruit] for himself or for another non-Jew, then a Jew is permitted [to make use of it] at once,43Shulchan Aruch 325: 8. even to eat it. It is forbidden to carry it more than four amos,44Shulchan Aruch 405: 9. unless [the non-Jew] brought [the fruit] into the house, or if the city is equipped with an eiruv. Then you may carry it in the entire city.45Shulchan Aruch 405: 6. For every place where you are allowed to carry is considered as [your] four amos. But if he brought it for a Jew, it is forbidden for this Jew and for his entire family until the "kedei sheyei'asu" has passed after nightfall, which is the time it would take to bring it [fom its point of origin].46After Shabbos. Thus you do not derive benefit from his bringing it on Shabbos. The Kitzur Shulchan Aruch rules like the Shulchan Aruch 325: 8 but the Rema says that the time of kedei sheyei’asu starts Sunday morning, not on Motza’ei Shabbos, because it is not normally done at night [Taz]. The Mishnah Berurah is meikil but says if a de’oraisa (like picking the fruit) is involved along with the prohibition of techumin you should be machmir unless you need it for a mitzvah. Nevertheless, he is allowed to carry it within four amos or in a place where carrying is permitted. And when there is doubt if [the fruit] was brought from outside the techum, it is also forbidden,47Mishnah Berurah 325: 48 says that in the case of a safek (doubt) you may use it immediately after Shabbos, for even if it were brought on Shabbos some poskim permit it immediately after Shabbos. unless it is likely that it was not brought from outside the techum.
We have an accepted rule that the prohibition of techumin does not apply above ten tefachim48This is an undecided question in Maseches Eiruvin 43. The Shulchan Aruch 404: 1 says where techumin are derabanan we are meikil. The Kitzur Shulchan Aruch holds that techumin are always derabanan. [above the ground]. Therefore, if you boarded a ship on erev Shabbos, before the beginning of Shabbos and the ship sailed, even on a long voyage,49More than 12 mil. nevertheless, when it reaches port on Shabbos and you go ashore; you are permitted to walk from there 2, 000 amos in any direction. Because, there is no doubt, that during the entire voyage of the ship you were always above ten tefachim from the ground, and did not acquire shevisah until you landed. However, if during the Shabbos you went ashore and returned to board the ship again; since you were on land during Shabbos, you acquired shevisah there. If the ship sails afterwards beyond the techum, then you have on the ship only four amos within which you may walk, which is the halachah regarding someone who goes beyond the techum.50Which states that if he does so on purpose he has only four amos, even if he is in a place surrounded by walls. If he was forced to go out, or he went out accidentally and is in a place enclosed by walls he may move about the whole enclosed area. See Shulchan Aruch 405. If the ship reached a place that is less than ten tefachim51From the bottom of the ship to the ground. [see Aruch Hashulchan 405] above the ground, you have acquired shevisah there.52The Ramban and Rashba say when the boat is moving you do not acquire shevisah. See Eiruvin (45). If you are in doubt whether or not the ship was at such a place you may be lenient.53Rema 404. Because it is a safeik derabanan (doubt pertaining to a Rabbinical prohibition) and you may be meikil. Also see Sha’ar Hatziyun 404: 10.
אָסוּר לָצֵאת בַּשַׁבָּת וּבְיוֹם טוֹב מִמָּקוֹם שֶׁשַׁבָּת, יוֹתֵר מִתְּחוּם, שֶׁהוּא שְׁנֵי אֲלָפִים אַמָּה. וּמְקוֹמוֹ שֶׁל אָדָם הוּא אַרְבַּע אַמּוֹת. וְהַיְנוּ אִם הָיָה בֵּין הַשְּׁמָשׁוֹת בַּשָּׂדֶה. אֲבָל אִם שַׁבָּת בְּתוֹךְ הָעִיר, כָּל הָעִיר הִיא מְקוֹמוֹ. וְעִבּוּרָהּ שֶׁל עִיר, נֶחְשָׁב גַּם כֵּן לָעִיר. וְאֵיזֶה הוּא עִבּוּרָהּ. שִׁבְעִים אַמָּה וּשְׁנֵי שְׁלִישֵׁי אַמָּה, וְשַׁיָּךְ לָעִיר אַף עַל פִּי שֶׁאֵין שָׁם בִּנְיָן, וְהוּא הַנִּקְרָא קַרְפֵּף הָעִיר. וּמִמָּקוֹם שֶׁיִּכְלֶה, מַתְחִילִין לִמְדֹּד תְּחוּם שַׁבָּת.
On Shabbos and Yom Tov1For it is written, “A man shall not go out from his place on the seventh day.” (Exodus 16: 29) See Maseches Eiruvin 17b. There is a question if this law is Biblical or a Rabbinic enactment. it is forbidden2Some poskim rule that Yom Tov and Shabbos are equal regarding boundaries, and others say that the laws of boundaries on Yom Tov are only derabanan, (Rabbinically ordained). to walk more than 2, 000 amos from the place you were3This refers to your place of dwelling which is determined by where you are when Shabbos begins; you then acquire shevisah. at the onset of Shabbos. This is [in addition] to the space a person occupies which is four4The space the person occupies is not included in the 2, 000 amos. Mishnah Berurah 396: 8 rules that with regard to techumin a person’s place is not four by four amos, but rather, eight by eight amos. amos. This is true only if you happen to be in the field at twilight,5Or, if you left the techum on Shabbos, in which case you must stop and remain in your place until the end of Shabbos. but if you stayed in a city6Even if the city has no surrounding wall. [Shulchan Aruch Harav 396] [at the onset of Shabbos,] then the entire city is considered your place of residence. The outskirts of the city are also considered part of the city. What are the outskirts [of the city]? An area of seventy and two third amos.7See Maseches Eiruvin 57a. [This area] is considered part of the city, even though there are no buildings there. This is called the karpeif8Means park or yard, or enclosure. [enclosure] of the city. It is from the edge of this area that we begin to measure the techum Shabbos.
עִיר שֶׁהִיא מֻקֶּפֶת חוֹמָה, אֲפִלּוּ הִיא גְּדוֹלָה מְאֹד, מְהַלֵּךְ אֶת כֻּלָּהּ וְעִבּורָהּ וּמִשָּׁם תְּחוּם שַׁבָּת. וְכֵן עִיר שֶׁאֵינָהּ מֻקֶּפֶת חוֹמָה וְהַבָּתִּים סְמוּכִים זֶה לָזֶה, כֹּל שֶׁאֵין בֵּין בַּיִת לְבַיִת יוֹתֵר מִן שִׁבְעִים אַמָּה וּשְׁנֵי שְׁלִישִׁים, נֶחְשָׁב חִבּוּר, וְשַׁיָּךְ לָעִיר, אֲפִלּוּ הוּא מַהֲלַךְ כַּמָּה יָמִים. וּמִבַּיִת הָאַחֲרוֹן, מוֹדְדִין אֶת הַקַּרְפֵּף וּתְחוּם שַׁבָּת.
A city surrounded by a wall, even if it is a very large [city], may be traversed over its entire area, including its outskirts, and it is from there9Rema 398: 5. Bi’ur Halachah rules like the Rambam, and others who say the karpeif is added only to connect two cities but it is not considered in calculating the techum of a city. that the Shabbos boundary is measured. A city not surrounded by a wall, but whose houses are close to one another, so that the empty space between one house and another is not more than seventy and 2/3 amos, is considered as joined together and belonging to the city, even if it would take many days to walk [from one end to the other]. And it is from the last house that the karpeif [enclosure] and the Shabbos boundary is measured.10Rema. Bi’ur Halachah is machmir and rules that we do not add a karpeif to a city that was extended by adding a house.
אֵין נוֹתְנִים קַרְפֵּף אֶלָּא לָעִיר. אֲבָל לְבַיִת אֶחָד, אֵין נוֹתְנִין קַרְפֵּף, אֶלָא תֵּכֶף מִקִּיר הַבַּיִת וָחוּצָה מַתְחִיל לִמְדֹּד תְּחוּם שַׁבָּת.
Karpeif-enclosures are added only to cities11In order to qualify for the addition of a karpeif a city must have at least three courtyards, each containing two houses. [Mishnah Berurah 398: 38] but not to a single house; but it is directly from the wall of the house that we begin to measure the Shabbos boundary.
הָיוּ שְׁתֵּי עֲיָרוֹת סְמוּכוֹת זוֹ לָזוֹ, נוֹתְנִים קַרְפֵּף לָזוֹ וְקַרְפֵּף לָזוֹ. וְלָכֵן אִם אֵין בֵּינֵיהֶן יוֹתֵר מִשִּׁעוּר שְׁתֵּי קַרְפֵּפוֹת, נֶחְשָׁבוֹת שְׁתֵּיהֶן לְעִיר אַחַת.
If there are two cities close to each other, we add a karpeif-enclosure to each. Therefore, if the distance between [the two cities] is not greater than two karpeif-enclosures, the two [cities] are considered as one city.12Shulchan Aruch 398: 7.
יֵשׁ כַּמָּה דְּבָרִים בְּעִנְיַן מְדִידַת תְּחוּם שַׁבָּת לְהָקֵל, וְאֵין לַעֲשׂוֹת כִּי אִם עַל יְדֵי בָקִי (שצ"ו שצ"ז שצ"ח שצ"ט).
There are many halachos concerning measuring a Shabbos boundary that are lenient, and it should be done only by someone well-versed in these laws.13Shulchan Aruch 399: 7. These laws are not discussed in the Kitzur Shulchan Aruch. He must be an expert surveyor and well-versed in the halachos. [Mishnah Berurah]
הַנִּצְרָךְ לָלֶכֶת בַּשַׁבָּת אוֹ בְּיוֹם טוֹב יוֹתֵר מִתְּחוּם שַׁבָּת, צָרִיךְ לְהַנִּיחַ בְּעֶרֶב שַׁבָּת אוֹ בְּעֶרֶב יוֹם טוֹב עֵרוּבֵי תְּחוּמִין. וְצָרִיךְ לְהַנִּיחוֹ בְּתוֹךְ תְּחוּם הָעִיר בְּמָקוֹם שֶׁהָיָה מֻתָּר לוֹ לָלֶכֶת שָׁם (עַיֵּן מג"א סִימָן ת"ח סָעִיף קטן א'). וּבִמְקוֹם שֶׁהִנִּיחַ אֶת הָעֵרוּב, נֶחְשָׁב לוֹ כְּאִלּו הוּא דָּר שָׁם, וְלָכֵן יֶשׁ לוֹ מִמָּקוֹם הַהוּא שְׁנֵי אֲלָפִים אַמָּה לְכָל צַד. וּמִמֵּילָא מוּבָן, כִּי מַה שֶּׁהוּא מַרְוִיחַ בְּצַד זֶה שֶׁהוּא מַנִּיחַ אֶת הָעֵרוּב, הוּא מַפְסִיד מִצַּד הָאַחֵר. דֶּרֶךְ מָשָׁל, אִם הִנִּיחַ אֶת הָעֵרוּב בְּסוֹף שְׁנֵי אֲלָפִים אַמָּה לְצַד מִזְרָח, אָסוּר לוֹ לָלֶכֶת כְּלוּם לְצַד מַעֲרָב, שֶׁהֲרֵי כְּבָר הוּא רָחוֹק מִמְּקוֹם דִּירָתוֹ תְּחוּם שַׁבָּת (ת"ח תט"ז).
On Shabbos or Yom Tov, if you need to walk farther than the Shabbos boundary, you must place an eiruvei techumim on erev Shabbos or on erev Yom Tov.14Shulchan Aruch 408: 1. You must place it within the Shabbos boundary lines of the city, in a place to which you would be permitted to walk [on Shabbos].15See Shulchan Aruch 409: 1. The place where you put down the eiruv is then considered as your place of residence. Therefore, you now have [the right to walk] from there two thousand amos in any direction. Of course, it is self-understood, that whatever you gain on the side where you put the eiruv, you lose on the other side.16If there are less than 2, 000 amos from the eiruv to the city, the entire city is like four amos and you can walk another 1, 996 amos outside the other end of the city. [Shulchan Aruch 408: 1] If there are (exactly) 2, 000 amos on the other side you may also consider the whole city as four amos and walk another 1, 996 amos outside the city. [Mishnah Berurah 408: 9] For example, if you place the eiruv at the end of two thousand amos on the eastern side, you are forbidden to walk any distance whatsoever on the western17Most poskim say that you always have the entire city since you are lodging in it. But in this case even though the whole city is like four amos you may not carry past the other side of the city at all. side, for you are already distant from your place of dwelling a techum Shabbos, [2, 000 amos].
כֵּיצַד עוֹשִׂין אֶת הָעֵרוּב. לוֹקֵחַ פַּת כְּדֵי מְזוֹן שְׁתֵּי סְעוּדּוֹת אוֹ לִפְתָּן (כְּגוֹן בְּצָלִים אוֹ צְנוֹן וְכַדּוֹמֶה), שֶׁיֶּשׁ בּוֹ שִׁעוּר לְאָכְלוֹ עִם פַּת, שֶׁהִיא כְּדֵי מְזוֹן שְׁתֵּי סְעוּדּוֹת חוּץ מִן הַמֶּלַח וּמִן הַמַּיִם שֶׁאֵין מְעָרְבִין בָּהֶם, וְהוֹלֵךְ אֶל הַמָּקוֹם שֶׁהוּא רוֹצֶה לְהַנִּיחוֹ, וּמְבָרֵךְ בָּרוּךְ אַתָּה ה' אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת עֵרוּב. וְאוֹמֵר, בָּזֶה הָעֵרוּב, יְהֵא מֻתָּר לִי לֵילֵךְ מִמָּקוֹם זֶה אַלְפַּיִם אַמָּה לְכָל רוּחַ, וְחוֹזֵר לְבֵיתוֹ. יָכוֹל לְהַנִּיחַ עֵרוּב אֶחָד לְכַמָּה שַׁבָּתוֹת, וּבִלְבַד שֶׁיַּנִּיחֶנּוּ בְּמָּקוֹם הַמִּשְׁתַּמֵּר, שֶׁלֹּא יְהֵא נֶאֱבָד אוֹ נִתְקַלְקֵל (שפ"ו ת"ח תט"ו תט"ז).
How do you make this eiruv?18The main stipulation for acquiring shevisah is to be there in person at twilight until dark. The Rabanan said you may make an eiruv by having a prescribed amount of food in that place at the onset of Shabbos. [Mishnah Berurah 409: 28] You take bread enough for two19See Chapter 94: 8. meals, or relish, like onions or radish, or something similar, enough to eat with bread for two meals, except for salt and water20There are other things you may not use for an eiruv, such as spices, raw beans etc., and anything that is marginally edible. [Shulchan Aruch 409: 7, 386: 5] with which you cannot make an eiruv, and go to the place where you want to put the eiruv; and you should say: Baruch atah A-donoy Elokeinu melech ha'olam asher kiddeshanu bemitzvosav vetzivanu al mitzvas eiruv. [Blessed are You, Hashem, our God King of the Universe, Who has sanctified us with His commandments and has commanded us concerning the mitzvah of eiruv.] Then you should say:21If you did not say this, it is not a valid eiruv. [Magein Avraham] If all you said was, “This should be an eiruv,” it is sufficient. [Chayei Adam] If you made an eiruv by being there from twilight until dark, you need not say anything. [Peri Megadim] "By means of this eiruv it shall be permissible for me to walk from this place two thousand amos in each direction," and then return home. You may place one eiruv for many Shabbosos, but you should put it in a safe place, so that it will not be lost or spoiled.22Shulchan Aruch 416: 1.
יָכוֹל לִשְׁלוֹחַ אֶת הָעֵרוּב עַל יְדֵי שְּׁלִיחַ שֶׁיַּנִּיחֵהוּ בִּשְׁבִילוֹ, וִיבָרֵךְ הַשְּׁלִיחַ וְיֹאמַר, בָּזֶה הָעֵרוּב יְהֵא מֻתָּר לִפְלוֹנִי לֵילֵךְ וְכוּ'. וְצָרִיךְ שֶׁיְהֵא הַשְּׁלִיחַ גָּדוֹל וּבַר דַּעַת אֲבָל עַל יְדֵי קָטָן, אֵין שׁוֹלְחִין. וַאֲפִלּוּ לֹא חָזַר הַשְּׁלִיחַ אֶל מְשַׁלְּחוֹ, יָכוֹל לִסְמֹךְ עָלָיו, דַּחֲזָקָה שְּׁלִיחַ עוֹשֶׂה שְּׁלִיחַוּתוֹ (ת"ט).
You may send the eiruv with a messenger who will place it for you. The messenger should recite the berachah and then he should say: "By means of this eiruv it shall be permissible for so and so to walk etc. …"23Alternatively you may say, “By means of this bread which my messenger is putting down for an eiruv, I will be allowed to walk from that place 2, 000 amos in each direction.” [Bi’ur Halachah 409: 8—Peri Megadim] The messenger must be bar mitzvah and of normal intelligence.24The messenger must be a person who believes in the Rabbinically ordained mitzvos, for otherwise he will not put it down for the purpose of the eiruv. [see Sha’ar Hatziyun 409: 41] But you may not send [an eiruv] through a minor. Even if the messenger does not return to the sender, you may rely on him [to have fulfilled your mission], for we take it for granted25This rule applies only to a Rabbinic halachah but not to a de’oraisa. [Tosafos (Maseches Eruvin 32a)] The Kitzur Shulchan Aruch evidently holds techumin is derabanan. that a messenger fulfills his mission.
יְכוֹלִין לְעָרֵב בְּעֵרוּב אֶחָד בִּשְׁבִיל כַּמָּה אֲנָשִׁים, וְהוּא שֶׁיְהֵא בָּעֵרוּב שִׁעוּר לְכָל אֶחָד וְאֶחָד. וְצָרִיךְ לְזַכּוֹת לָהֶם עַל יְדֵי אַחֵר כְּמוֹ בְּעֵרוּבֵי חֲצֵרוֹת (סִימָן צ"ד סָעִיף ו' ז'). וְאֵין מְעָרְבִין עֵרוּבֵי תְחוּמִין לָאָדָם אֶלָּא לְדַעְתּוֹ (עַיֵּן אוֹרַח חַיִּים סִימָן תי"ד). וְהַמַּנִּיחַ, אִם הוּא שְּׁלִיחַ לְכֻלָּם, אוֹמֵר: יְהֵא מֻתָּר לִפְלוֹנִי וְלִפְלוֹנִי. וְאִם מַנִּיחוֹ גַּם בִּשְׁבִילוֹ, אוֹמֵר, לִי וְלִפְלוֹנִי וְלִפְלוֹנִי (תי"ג).
You may make one eiruv for many people, provided the eiruv consists of the prescribed quantity of food for each one.26Except for a child less than six years and one day old who is automatically included in his mother’s eiruv. [If one person makes one eiruv for many people,] he must cause them to acquire a share in it through someone else, as is done with eiruvei chatzeiros [eiruv of the courtyards, see Chapter 94]. You should not make eiruvei techumin, [eiruv of the boundaries] [for anyone, without] his consent.27You do not need your children’s consent if they are minors (not bar or bas mitzvah). [see Shulchan Aruch 415: 1 and Bi’ur Halachah] One who makes [the eiruv for others], acting as the agent for all of them, should say, "It shall be permissible for so and so and for so and so [etc.]" [mentioning all names]. And if he includes himself also, he should say: "For myself and for so and so and so and so."
צָרִיךְ שֶׁיְהֵא הָעֵרוּב מֻנָּח בְּמָקוֹם שֶׁאֶפְשָׁר לְאָכְלוֹ בֵּין הַשְּׁמָשׁוֹת, בְּלִי עֲשִׂיַּת אִסּוּר דְּאוֹרָיְתָא. וְלָכֵן אִם הִנִּיחוֹ בְּגוּמָּא וְכִסָּהוּ בְּעָפָר, לֹא הֲוֵי עֵרוּב. כִּסָּהוּ בְּאֶבֶן הֲוֵי עֵרוּב. נְתָנוֹ בְּאִילָן, אִם הָאִילָן קָשֶׁה הֲוֵי עֵרוּב. הִנִּיחוֹ עַל אִילָן אוֹ קָנֶה רַךְ, אֵינוֹ עֵרוּב (סִימָן ת"ח וּבְחַיֵּי אָדָם).
The eiruv must be deposited in a place where it can be eaten on Friday at twilight without violating a prohibition of the Torah.28But a Rabbinic prohibition is permitted at twilight for the purpose of doing a mitzvah or in extenuating circumstances, and therefore does not preclude the validity of the eiruv. See Shulchan Aruch 409: 2. Therefore, if you placed it in a hole in the ground, and covered it with dirt, the eiruv is not valid. If you covered it with a stone, the eiruv is valid. If you put it in a tree, if the tree is strong, the eiruv is valid. If you put it on a soft tree or a reed the eiruv is not valid.29Because it will almost certainly break off and then it would be a de’oraisa violation. [Magid Mishnah]
אִם נוֹתֵן אֶת הָעֵרוּב בְּתוֹךְ עִיר, אֲזַי כָּל הָעִיר נֶחְשֶׁבֶת לוֹ לִמְקוֹם עֵרוּבוֹ וְיָכוֹל לָלֶכֶת כָּל הָעִיר, אֲפִלּוּ הִיא גְּדוֹלָה מְאֹד, וְגַם חוּץ לָעִיר כְּדֵי עִבּוּרָהּ וּתְחוּם שַׁבָּת, שֶׁהֲרֵי נֶחְשָׁב כְּאִלּוּ הוּא דָּר בְּאוֹתָהּ הָעִיר (ת"ח ובחי"א).
If you put the eiruv in the middle of a city, then the whole city is considered as the place of your eiruv,30Even if the city does not have an eiruv it is considered a private domain in this respect. [Chayei Adam] and you may walk throughout the entire city even if it is a very large [city]. [You may also walk] outside the city, to the edge of its outskirts, as far as the Shabbos boundary, for it is considered as though you lived in that city.
אִם יֵשׁ בְּתוֹךְ הַתְּחוּם אֵיזֶה עִיר שֶׁהִיא מֻקֶּפֶת חוֹמָה אוֹ שֶׁהִיא מְתֻקֶּנֶת בְּעֵרוּבִין, אֵינָהּ נִמְדֶּדֶת וְאֵינָהּ עוֹלָה לְחֶשְׁבּוֹן אֶלָּא לְאַרְבַּע אַמּוֹת. וְדַוְקָא כְּשֶׁהַתְּחוּם שַׁבָּת מַגִּיעַ עַד חוּץ לָעִיר, כְּגוֹן שֶׁמִּן הָעֵרוּב עַד הָעִיר יֵשׁ חֲמֵשׁ מֵאוֹת אַמָּה, וְאֹרֶךְ הָעִיר הוּא אֶלֶף אַמָּה, אָז הָעִיר אֵינָהּ נֶחְשֶׁבֶת אֶלָּא לְאַרְבַּע אַמּוֹת, וְיֵשׁ לוֹ מִחוּץ לָעִיר עוֹד אֶלֶף וְאַרְבַּע מֵאוֹת וְתִשְׁעִים וְשֵׁשׁ אַמּוֹת. וְאֵין חִלּוּק בֵּין צַד זֶה שֶׁלִּפְנֵי הָעֵרוּב בֵּין הַצַּד שֶׁלְּאַחַר הָעֵרוּב. אֲבָל אִם תְּחוּם הַשַׁבָּת כָּלֶה בְּאֶמְצַע הָעִיר, אָסוּר לוֹ לָלֶכֶת יוֹתֵר, כֵּיוָן שֶׁהוּא חוּץ לַתְּחוּם, כִּי בְּעִנְיָן זֶה לֹא נֶחְשֶׁבֶת לוֹ כָּל הָעִיר לְאַרְבַּע אַמּוֹת.
If there is a town within the techum that is either surrounded by walls or equipped with an eiruv, that town is not measured [in the 2, 000 amos], and is counted only as four amos. This is true only when the techum Shabbos reaches the town limits. For example, if [the distance] from the eiruv to the town is 500 amos and the length of the town is 1,000 amos, then the town is figured at only four amos; and you [may walk] an additional 1,496 amos from the town limits. [In this regard] we make no distinction between the side [of the town] nearer the eiruv and the side that is farther from the eiruv.31There is a difference of four amos. But if the techum Shabbos ends in the middle of the town, you are forbidden to walk farther than that, since you [would be walking] outside the techum, for in this case, the entire town is not considered as four amos.32See Shulchan Aruch 408: 1.
וְכֵן הַדִּין כְּשֶׁהִנִּיחַ אֶת הָעֵרוּב קָרוֹב לִשְׁנֵי אֲלָפִים אַמָּה מִחוּץ לָעִיר, כְּשֶׁהוּא חוֹזֵר אַחַר כָּךְ לָעִירוֹ, כָּלוּ אַלְפַּיִם הָאַמָּה מִמְּקוֹם עֵרוּבוֹ בִּתְחִלַּת הָעִיר קֹדֶם בֵּיתוֹ, אָסוּר לוֹ אֲפִלּוּ לָשׁוּב לְבֵיתוֹ. (כֵּן הוּא דַּעַת רֹב הַפּוֹסְקִים וְכֵן עִקָּר. עַיֵּן אֵלִיָּהוּ רַבָּה) (ת"ח).
The same halachah applies when you put the eiruv in a place that is close to 2,000 amos outside the city. When you return to the city, and the 2,000 amos from the place of the eiruv end at the beginning of the city before [you reach] your house, you are forbidden even to return to your house. (This is the opinion of most authorities and it is the accepted halachah, see Eliyahu Rabba.)
אֵין מְעָרְבִין עֵרוּבֵי תְּחוּמִין אֶלָּא לִדְבַר מִצְוָה, כְּגוֹן לְהִתְפַּלֵּל בַּעֲשָׂרָה, אוֹ לְהַקְבִּיל פְּנֵי רַבּוֹ, אוֹ חֲבֵרוֹ שֶׁבָּא מִן הַדֶּרֶךְ, אוֹ לִסְעוּדַּת מִצְוָה, אוֹ לְפַקֵּחַ עַל עִסְקֵי רַבִּים, אוֹ שֶׁהוּא בָּא מִן הַדֶּרֶךְ וְרוֹצֶה לֵילֵךְ לְבֵיתוֹ וְכַדּוֹמֶה (תט"ו).
An eiruvei techumin should be made only in order to do a mitzvah33If the eiruv was not made for a mitzvah purpose, some say that it is not valid [Bahag, Rashba etc.] and others say it is valid. [Rambam, Tosafos, Rosh etc.] Eliyahu Rabba says that you can be meikil if there is an urgent need. Mishnah Berurah 415: 1 is meikil even when there is no urgent need, as are the Chayei Adam and Shoeil Umeishiv. such as to pray with a minyan, or to meet your Rebbe, or a friend who arrived from a journey,34Making an eiruv to meet a friend is permitted only if he is arriving from a journey, but meeting your Rebbe is always a mitzvah. [see Sha’ar Hatziyun] or to (attend) a banquet in honor of a mitzvah, or to take care of communal affairs, or if you had returned from a journey and wanted to go home, or similar things.35It is permitted even in order to stroll through the park to enjoy Yom Tov or Shabbos. [Rema 515: 1]
אֵין מַנִּיחִין עֵרוּבֵי תְּחוּמִין לֹא בַּשַׁבָּת וְלֹא בְּיוֹם טוֹב. וְלָכֵן אִם חַל יוֹם טוֹב בְּעֶרֶב שַׁבָּת וְהוּא רוֹצֶה לָלֶכֶת בְּשַׁבָּת, צָרִיךְ לְהַנִּיחַ אֶת הָעֵרוּב בְּעֶרֶב יוֹם טוֹב. וְכֵן בְּיוֹם טוֹב לְאַחַר הַשַׁבָּת וְרוֹצֶה לָלֶכֶת בְּיוֹם טוֹב צָרִיךְ לְהַנִּיחַ אֶת הָעֵרוּב בְּעֶרֶב שַׁבָּת. (דִּין הַמְעָרֵב בְּרַגְלָיו בְּשֻּׁלְחָן עָרוּךְ סִימָן ת"ט סָעִיף ז'. וְדִין יוֹם טוֹב הַסָּמוּךְ לַשַׁבָּת אוֹ שְׁנֵי יָמִים טוֹבִים שֶׁל גָּלֻיּוֹת וְרוֹצֶה לְעָרֵב לַיוֹם הָרִאשׁוֹן לְצַד זֶה וְלַיוֹם הַשֵׁנִי לְצַד זֶה, בְּסִימָן תט"ז).
An eiruvei techumin should not be placed on Shabbos or Yom Tov.36For you are not allowed to acquire things, including shevisah, on Shabbos and Yom Tov. See Shulchan Aruch 528: 2. Therefore, if Yom Tov occurs on erev Shabbos and you want to walk [beyond the techum] on Shabbos, you have to put the eiruv in place on erev Yom Tov [Thursday]. Similarly, if Yom Tov occurs on Sunday and you want to walk [beyond the techum] on Yom Tov, you must place the eiruv on erev Shabbos. (The halachah of one who makes an eiruv "with his feet" [is found] in Shulchan Aruch 409: 7.37See footnotes 18 and 21. The halachos of a Yom Tov [that occurs] near Shabbos, or the two days of Yom Tov of the Diaspora, on which you want to make an eiruv, for one day in one direction and for the second day in the opposite direction, are found in Shulchan Aruch 416.)
כֵּלִיו וּבַהֲמוֹתָיו שֶׁל אָדָם, הֲרֵי הֵם כְּרַגְלָיו. וּבְמָקוֹם שֶׁהוּא אֵינוֹ רַשַּׁאי לְהַלֵּךְ, גַּם אוֹתָן אֵין אָדָם רַשַּׁאי לְהוֹלִיכָן. וְאִם הִשְׁאִילָן לְאַחֵר אוֹ הִשְׂכִּירָן אוֹ מְסָרָן לִשְׁמִירָה, הֲרֵי הֵן כְּרַגְלָיו שֶׁל זֶה שֶׁהֵם אֶצְלוֹ. וַאֲפִלּוּ הוּא אֵינוֹ יְהוּדִי, קָנוּ הַבְּהֵמָה וְהַכֵּלִים שְׁבִיתָה אֶצְלוֹ. וְלֹא עוֹד, אֶלָּא גַּם הַחֲפָצִים שֶׁל אֵינוֹ יְהוּדִי קוֹנִים שְׁבִיתָה בִּמְקוֹמָם שֶׁהָיוּ בֵּין הַשְּׁמָשׁוֹת (שצ"ז ת"א).
The property and livestock of a person are subject to the same laws that limit this person. Thus, to a place where he is not allowed to walk no one else is allowed to take them either.38It is possible that you may not even tell a non-Jew to take them out of the techum. [Peri Megadim 305: 18] If he loaned them to someone or rented them or delivered them to someone for safekeeping, they are subject to the laws applying to the one in whose custody they are.39Only if he loaned, rented or delivered them before Shabbos (even if the borrower did not come to take the article before Shabbos). [see Shulchan Aruch 397: 11] Even if this is a non-Jew, the cattle and the vessels acquired shevisah40See footnote 3. at the [non-Jew's] place. Moreover, even the property of a non-Jew acquires shevisah wherever they are [on erev Shabbos] at twilight.
נָכְרִי שֶׁהֵבִיא פֵּרוֹת שֶׁאֵין לָחוּשׁ בָּהֶם שֶׁנִּתְלְשׁוּ הַיּוֹם, (וְכֵן בְּכָל דָּבָר שֶׁאֵין לָחוּשׁ שֶׁנֶּעֶשְֹתָה בּוֹ הַיּוֹם מְלָאכָה) אֶלָּא שֶׁיֵּשׁ אִסּוּר תְּחוּמִים, אִם הֵבִיאָם בִּשְׁבִיל עַצְמוֹ אוֹ בִּשְׁבִיל אֵינוֹ יְהוּדִי אַחֵר, מֻתָּרִין לְיִשְֹרָאֵל מִיָּד אֲפִלּוּ בַּאֲכִילָה, אֶלָּא שֶׁאֲסוּרִין לְטַלְטְלָם חוּץ לְאַרְבַּע אַמּוֹת, אֶלָּא אִם כֵּן הֱבִיאָם לְתוֹךְ הַבַּיִת, אוֹ שֶׁהָעִיר מְתֻקֶּנֶת בְּעֵרוּבִין, אֲזַי מֻתָּרִין בְּטִלְטוּל בְּכָל הָעִיר, שֶׁכָּל מָקוֹם שֶׁמֻּתָּרִין לְטַלְטֵל שָׁם נֶחְשָׁב כְּמוֹ תּוֹךְ אַרְבַּע אַמּוֹת. וְאִם הֵבִיאָן בִּשְׁבִיל יִשְֹרָאֵל, אֲסוּרִין לְיִשְֹרָאֵל זֶה וּלְכָל בְּנֵי בֵּיתוֹ עַד לָעֶרֶב כְּדֵי שֶׁיֵּעָשׂוּ, דְּהַיְנוּ זְמַן שֶׁהָיוּ יְכוֹלִים לַהֲבִיאָם. וּמִכָּל מָקוֹם מֻתָּרִין לוֹ בְּטִלְטוּל תּוֹךְ אַרְבַּע אַמּוֹת אוֹ בְּמָקוֹם הַמֻּתָּר בְּטִלְטוּל. וּבְסָפֵק אִם הוּבְאוּ מִחוּץ לַתְּחוּם, גַּם כֵּן אֲסוּרִין, אֶלָּא אִם כֵּן יֵשׁ לִתְלוֹת יוֹתֵר שֶׁלֹּא הוּבְאוּ מִחוּץ לַתְּחוּם (שכ"ה תקט"ו).
If a non-Jew brought fruit and there is no reason to be afraid that it was picked on Shabbos41For then you may not handle or eat it because of muktzeh. [Vilna Gaon] (or any other article about which there is no reason to fear that labor42If a non-Jew cooked for himself on Shabbos you may rely on the poskim who permit it. But only if you cannot borrow food from someone else. [see Shulchan Aruch 325: 4] was performed on it), it is only forbidden because it has been brought from beyond the techum. If [the non-Jew] brought [the fruit] for himself or for another non-Jew, then a Jew is permitted [to make use of it] at once,43Shulchan Aruch 325: 8. even to eat it. It is forbidden to carry it more than four amos,44Shulchan Aruch 405: 9. unless [the non-Jew] brought [the fruit] into the house, or if the city is equipped with an eiruv. Then you may carry it in the entire city.45Shulchan Aruch 405: 6. For every place where you are allowed to carry is considered as [your] four amos. But if he brought it for a Jew, it is forbidden for this Jew and for his entire family until the "kedei sheyei'asu" has passed after nightfall, which is the time it would take to bring it [fom its point of origin].46After Shabbos. Thus you do not derive benefit from his bringing it on Shabbos. The Kitzur Shulchan Aruch rules like the Shulchan Aruch 325: 8 but the Rema says that the time of kedei sheyei’asu starts Sunday morning, not on Motza’ei Shabbos, because it is not normally done at night [Taz]. The Mishnah Berurah is meikil but says if a de’oraisa (like picking the fruit) is involved along with the prohibition of techumin you should be machmir unless you need it for a mitzvah. Nevertheless, he is allowed to carry it within four amos or in a place where carrying is permitted. And when there is doubt if [the fruit] was brought from outside the techum, it is also forbidden,47Mishnah Berurah 325: 48 says that in the case of a safek (doubt) you may use it immediately after Shabbos, for even if it were brought on Shabbos some poskim permit it immediately after Shabbos. unless it is likely that it was not brought from outside the techum.
קָיְמָא לָן, דְּאֵין תְּחוּמִין לְמַעְלָה מֵעֲשָׂרָה טְפָחִים. וְלָכֵן מִי שֶׁבָּא לְתוֹךְ סְפִינָה בְּעֶרֶב שַׁבָּת קֹדֶם כְּנִיסַת שַׁבָּת וְהָלְכָה הַסְּפִינָה אֲפִלּוּ דֶּרֶךְ רְחוֹקָה, מִכָּל מָקוֹם כְּשֶׁהִגִּיעַ בַּשַׁבָּת לַנָּמָל וְיָצָא, יֵשׁ לוֹ מִשָּׁם אַלְפַּיִם אַמָּה לְכָל צַד, כִּי מִסְּתָמָא בַּהֲלִיכַת הַסְּפִינָה הוּא תָּמִיד לְמַעְלָה מֵעֲשָׂרָה טְפָחִים מֵהַקַּרְקַע, וְלֹא קָנָה שְׁבִיתָה עַד הַמָּקוֹם שֶׁהוּא בָּא לַיָּבָּשָׁה. אֲבָל אִם בְּתוֹךְ הַשַׁבָּת יָצָא מֵהַסְּפִינָה וְחָזַר וְנִכְנַס לְתוֹכָהּ, מֵאַחַר שֶׁהָיָה בַשַׁבָּת בַּיַבָּשָׁה, קָנָה שָׁם שְׁבִיתָה. וְאִם הָלְכָה הַסְּפִינָה אַחַר כָּךְ חוּץ לַתְּחוּם, אֲזַי אֵין לוֹ שָׁם אֶלָּא אַרְבַּע אַמּוֹת, כְּדִין יוֹצֵא חוּץ לַתְּחוּם. וְכֵן אִם הָיְתָה הַסְּפִינָה בַּשַׁבָּת בְּמָקוֹם אֶחָד שֶׁאֵין שָׁם עֲשָׂרָה טְפָחִים עַד הַקַּרְקַע, קָנָה שָׁם שְׁבִיתָה. וְאִם מִסְתַּפֵּק אִם הָיְתָה בְּמָקוֹם כָּזֶה אוֹ לֹא, אַזְלֵינָן לְקֻלָּא (סִימָן רמ"ח ת"ד ת"ה וְעַיֵּן סִימָן ת"ו).
We have an accepted rule that the prohibition of techumin does not apply above ten tefachim48This is an undecided question in Maseches Eiruvin 43. The Shulchan Aruch 404: 1 says where techumin are derabanan we are meikil. The Kitzur Shulchan Aruch holds that techumin are always derabanan. [above the ground]. Therefore, if you boarded a ship on erev Shabbos, before the beginning of Shabbos and the ship sailed, even on a long voyage,49More than 12 mil. nevertheless, when it reaches port on Shabbos and you go ashore; you are permitted to walk from there 2, 000 amos in any direction. Because, there is no doubt, that during the entire voyage of the ship you were always above ten tefachim from the ground, and did not acquire shevisah until you landed. However, if during the Shabbos you went ashore and returned to board the ship again; since you were on land during Shabbos, you acquired shevisah there. If the ship sails afterwards beyond the techum, then you have on the ship only four amos within which you may walk, which is the halachah regarding someone who goes beyond the techum.50Which states that if he does so on purpose he has only four amos, even if he is in a place surrounded by walls. If he was forced to go out, or he went out accidentally and is in a place enclosed by walls he may move about the whole enclosed area. See Shulchan Aruch 405. If the ship reached a place that is less than ten tefachim51From the bottom of the ship to the ground. [see Aruch Hashulchan 405] above the ground, you have acquired shevisah there.52The Ramban and Rashba say when the boat is moving you do not acquire shevisah. See Eiruvin (45). If you are in doubt whether or not the ship was at such a place you may be lenient.53Rema 404. Because it is a safeik derabanan (doubt pertaining to a Rabbinical prohibition) and you may be meikil. Also see Sha’ar Hatziyun 404: 10.