https://halachipedia.com/index.php?title=Allowing_Carrying_Using_an_Eruv_Chatzerot&feed=atom&action=historyAllowing Carrying Using an Eruv Chatzerot - Revision history2024-03-28T13:43:59ZRevision history for this page on the wikiMediaWiki 1.39.3https://halachipedia.com/index.php?title=Allowing_Carrying_Using_an_Eruv_Chatzerot&diff=31774&oldid=prevYitzchakSultan1: Redirected page to Eruv Chatzerot2023-07-13T01:54:23Z<p>Redirected page to <a href="/index.php?title=Eruv_Chatzerot" title="Eruv Chatzerot">Eruv Chatzerot</a></p>
<a href="https://halachipedia.com/index.php?title=Allowing_Carrying_Using_an_Eruv_Chatzerot&diff=31774&oldid=31771">Show changes</a>YitzchakSultan1https://halachipedia.com/index.php?title=Allowing_Carrying_Using_an_Eruv_Chatzerot&diff=31771&oldid=prevYitzchakSultan1: /* Renting access from non-Jews */2023-07-13T01:38:49Z<p><span dir="auto"><span class="autocomment">Renting access from non-Jews</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>To permit carrying in a courtyard, community, or town on Shabbos, an eruv chatzerot is necessary. The eruv consists of 3 parts: 1) Walls or halachic partitions surrounding the desired area ([[Mechitzot]]), 2) Renting access from the non-Jewish residents ([[Sechirut Reshut]]), and 3) A communally owned deposit of food ([[Eruv Chatzerot]]). This article describes how to practically set up your very own Eruv Chatzerot in order to allow carrying on Shabbat in your area. For rabbis there is an obligation to set up an eruv in the community to allow to carry and avoid a violation of Shabbat.<ref>Rosh quoted in S”A, Kitzur Shulchan Aruch 94:1</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>To permit carrying in a courtyard, community, or town on Shabbos, an eruv chatzerot is necessary. The eruv consists of 3 parts: 1) Walls or halachic partitions surrounding the desired area ([[Mechitzot]]), 2) Renting access from the non-Jewish residents ([[Sechirut Reshut]]), and 3) A communally owned deposit of food ([[Eruv Chatzerot]]). This article describes how to practically set up your very own Eruv Chatzerot in order to allow carrying on Shabbat in your area. For rabbis there is an obligation to set up an eruv in the community to allow to carry and avoid a violation of Shabbat.<ref>Rosh quoted in S”A, Kitzur Shulchan Aruch 94:1</ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">==Renting access from non-Jews==</del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#In order to create an eruv to permit carrying it is necessary to rent the area of the non-Jewish residents as long as there are 2 or more Jews in the area.<ref>Shulchan Aruch O.C. 382:1</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#It is possible to rent a non-Jew's area for the purposes of eruv chatzerot by renting it from his worker.<ref>Shulchan Aruch O.C 382:11</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">##For example, in an apartment building it is sufficient to go to the superintendent to pay a nominal amount in order to rent the hallways and lobby of the building. This, with the other conditions of an eruv chatzerot, would permit carrying from the Jewish apartments into the hallways and lobby but not into the non-Jew or non-religious Jew's apartment.<ref>[http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros" min 10-20)] explains that it suffices to say to the non-Jew that he is only renting it for religious purposes, since that is considered sechirut reuha. Additionally, if one were to rent the actual area where the non-Jews live then it is considered as though the entire area is under one domain and one may carry everywhere. However, where that's impossible it is possible to rent the area where the non-Jew has access, such as the public domain or the hallways of an apartment building, and then it would be permitted to carry from one's house into those public areas but not into the non-Jew's house. The same applies to a Jew who isn't careful about observing Shabbat publicly. Lastly, the superintendent is considered as though he is the worker who has access to the public domains of the building and can rent out those area. Therefore, in order to create an eruv chetzerot in an apartment building it is possible to make an oral transaction in which one rents the lobby and hallways from the superintendent for religious purposes. </ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">##For example, in a city-wide eruv, it is possible to rent the streets and public domains for religious purposes from the town mayor. This, with the other conditions of an eruv chatzerot, would permit carrying from the Jewish houses into the street and public domains.<ref>[http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros" min 20-27)] explains that classically the town mayor or chief of police had access to everyone's houses and as such it is possible to rent from the mayor the entire town. However, in America, the mayor doesn't have such rights but still it is possible to rent from the mayor the streets and public domains. However, this rental wouldn't help with the apartment buildings since the mayor doesn't have rights to the inside of the apartment building.</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Overview of Eruv Chatzerot==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Overview of Eruv Chatzerot==</div></td></tr>
</table>YitzchakSultan1https://halachipedia.com/index.php?title=Allowing_Carrying_Using_an_Eruv_Chatzerot&diff=31769&oldid=prevYitzchakSultan1: /* The Walls or Halachic Partitions */2023-07-13T01:38:01Z<p><span dir="auto"><span class="autocomment">The Walls or Halachic Partitions</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{Okay}}</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{Okay}}</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>To permit carrying in a courtyard, community, or town on Shabbos, an eruv chatzerot is necessary. The eruv consists of 3 parts: 1) Walls or halachic partitions surrounding the desired area ([[Mechitzot]]), 2) Renting access from the non-Jewish residents ([[Sechirut Reshut]]), and 3) A communally owned deposit of food ([[Eruv Chatzerot]]). This article describes how to practically set up your very own Eruv Chatzerot in order to allow carrying on Shabbat in your area. For rabbis there is an obligation to set up an eruv in the community to allow to carry and avoid a violation of Shabbat.<ref>Rosh quoted in S”A, Kitzur Shulchan Aruch 94:1</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>To permit carrying in a courtyard, community, or town on Shabbos, an eruv chatzerot is necessary. The eruv consists of 3 parts: 1) Walls or halachic partitions surrounding the desired area ([[Mechitzot]]), 2) Renting access from the non-Jewish residents ([[Sechirut Reshut]]), and 3) A communally owned deposit of food ([[Eruv Chatzerot]]). This article describes how to practically set up your very own Eruv Chatzerot in order to allow carrying on Shabbat in your area. For rabbis there is an obligation to set up an eruv in the community to allow to carry and avoid a violation of Shabbat.<ref>Rosh quoted in S”A, Kitzur Shulchan Aruch 94:1</ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">==The Walls or Halachic Partitions==</del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#As long an area can be determined not to be a public domain on a biblical level, an eruv using tzurot hapetach, entranceways made with two polls and a lintel as thin as a string on top, suffice.<ref>Rav Hershel Schacter in "[[Introduction to the Modern Eruv]]"</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#See Rav Hershel Schachter's article on [[Introduction to the Modern Eruv]] and the [[Hotzah]] page for details about how to create the tzurat hapetach and the definitions of the 4 halachic domains.</del></div></td><td colspan="2" class="diff-side-added"></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Renting access from non-Jews==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Renting access from non-Jews==</div></td></tr>
</table>YitzchakSultan1https://halachipedia.com/index.php?title=Allowing_Carrying_Using_an_Eruv_Chatzerot&diff=31766&oldid=prevYitzchakSultan1: /* Communally Owned Food */2023-07-13T01:35:46Z<p><span dir="auto"><span class="autocomment">Communally Owned Food</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 01:35, 13 July 2023</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>##For example, in a city-wide eruv, it is possible to rent the streets and public domains for religious purposes from the town mayor. This, with the other conditions of an eruv chatzerot, would permit carrying from the Jewish houses into the street and public domains.<ref>[http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros" min 20-27)] explains that classically the town mayor or chief of police had access to everyone's houses and as such it is possible to rent from the mayor the entire town. However, in America, the mayor doesn't have such rights but still it is possible to rent from the mayor the streets and public domains. However, this rental wouldn't help with the apartment buildings since the mayor doesn't have rights to the inside of the apartment building.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>##For example, in a city-wide eruv, it is possible to rent the streets and public domains for religious purposes from the town mayor. This, with the other conditions of an eruv chatzerot, would permit carrying from the Jewish houses into the street and public domains.<ref>[http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros" min 20-27)] explains that classically the town mayor or chief of police had access to everyone's houses and as such it is possible to rent from the mayor the entire town. However, in America, the mayor doesn't have such rights but still it is possible to rent from the mayor the streets and public domains. However, this rental wouldn't help with the apartment buildings since the mayor doesn't have rights to the inside of the apartment building.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>==<del style="font-weight: bold; text-decoration: none;">Communally Owned Food</del>==</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>==<ins style="font-weight: bold; text-decoration: none;">Overview of Eruv Chatzerot</ins>==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">#In order to carry from a house to a courtyard on Shabbat it is necessary to make an Eruv Chatzerot. An Eruv is a joint partnership of food from those who live in the courtyard to signify that they all live together where that food is placed. Shlomo Hamelech instituted this enactment because of a concern that people would come to carry in a reshut harabbim, public thoroughfare. Just like a courtyard is jointly owned and it is permitted to carry from a house there, so too people might think that it is permitted to carry from a house to the reshut harabbim. This institution of Eruv Chatzerot helps remind people that they may carry in the courtyard because they all live together in one place.<ref>Tur 366:1, Rambam Eruvin 1:4, Mishna Brurah 366:2</ref></ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#The purpose of the jointly owned food is to indicate that it is as though everyone who owns a share of the food was living in one area.<ref>Gemara Eruvin 49a, Kitzur Shulchan Aruch 94:6</ref> In order to create a community eruv food of the size of 6 or 8 Kebaytzim suffices.<ref>Kitzur Shulchan Aruch 94:8</ref> Traditionally people use a box of Matzahs since that lasts a very long time.<ref>Rama 368:5. [http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros," min 2-4) on yutorah.org] explains that a box of matzah is traditionally used for the eruv chatzerot and it works even for Sephardim who would make mezonot since it can be hamotzei if eaten as a meal. [http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros," min 8-9) on yutorah.org] states that one box of matzahs probably has 8 Kebaytzim but if you think that's not enough then have 2 boxes of matzah.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#The purpose of the jointly owned food is to indicate that it is as though everyone who owns a share of the food was living in one area.<ref>Gemara Eruvin 49a, Kitzur Shulchan Aruch 94:6</ref> In order to create a community eruv food of the size of 6 or 8 Kebaytzim suffices.<ref>Kitzur Shulchan Aruch 94:8</ref> Traditionally people use a box of Matzahs since that lasts a very long time.<ref>Rama 368:5. [http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros," min 2-4) on yutorah.org] explains that a box of matzah is traditionally used for the eruv chatzerot and it works even for Sephardim who would make mezonot since it can be hamotzei if eaten as a meal. [http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros," min 8-9) on yutorah.org] states that one box of matzahs probably has 8 Kebaytzim but if you think that's not enough then have 2 boxes of matzah.</ref></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">==Procedure of Making Communally Owned Food for Eruv Chatzerot==</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># An eruv chatzerot must be made with bread<ref>Eruvin 81a, Shulchan Aruch O.C. 366:7</ref> or pat haba bkisnin.<ref>Brachot 42a, Darkei Moshe 366:1 quoting Rabbenu Yerucham, Aruch Hashulchan 366:15. Shevet Halevi 11:103 wonders why the poskim by eruvin didn't codify this halacha. He answers that they didn't because it is obvious since even rice bread is acceptable for an eruv (Shulchan Aruch O.C. 366:7).</ref></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># The food for the eruv should be placed in one vessel, but if that vessel overflows it is fine to put in two vessels.<ref>Shulchan Aruch O.C. 366:7</ref></ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#The food should be given as a gift to the entire community with the following procedure:</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#The food should be given as a gift to the entire community with the following procedure:</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>##The box of matzahs should be handed to a Jewish adult to whom the giver is unrelated<ref>Mishna Eruvin 79b, Kitzur Shulchan Aruch 94:7</ref> in order that the recipient acquire it on behalf of the Jews living in the community, including those who will move into the community from that point until the next Pesach.<ref>Tosfot Eruvin says that a guest who isn't living in a community for more than 30 days doesn’t need to participate in the shituf eruv for the chatzerot.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>##The box of matzahs should be handed to a Jewish adult to whom the giver is unrelated<ref>Mishna Eruvin 79b, Kitzur Shulchan Aruch 94:7</ref> in order that the recipient acquire it on behalf of the Jews living in the community, including those who will move into the community from that point until the next Pesach.<ref>Tosfot Eruvin says that a guest who isn't living in a community for more than 30 days doesn’t need to participate in the shituf eruv for the chatzerot.</ref></div></td></tr>
</table>YitzchakSultan1https://halachipedia.com/index.php?title=Allowing_Carrying_Using_an_Eruv_Chatzerot&diff=31764&oldid=prevYitzchakSultan1 at 01:09, 13 July 20232023-07-13T01:09:20Z<p></p>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>To permit carrying in a courtyard, community, or town on Shabbos, an eruv chatzerot is necessary. The eruv consists of 3 parts: 1) Walls or halachic partitions surrounding the desired area, 2) Renting access from the non-Jewish residents, and 3) A communally owned deposit of food. This article describes how to practically set up your very own Eruv Chatzerot in order to allow carrying on Shabbat in your area. For rabbis there is an obligation to set up an eruv in the community to allow to carry and avoid a violation of Shabbat.<ref>Rosh quoted in S”A, Kitzur Shulchan Aruch 94:1</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>To permit carrying in a courtyard, community, or town on Shabbos, an eruv chatzerot is necessary. The eruv consists of 3 parts: 1) Walls or halachic partitions surrounding the desired area <ins style="font-weight: bold; text-decoration: none;">([[Mechitzot]])</ins>, 2) Renting access from the non-Jewish residents <ins style="font-weight: bold; text-decoration: none;">([[Sechirut Reshut]])</ins>, and 3) A communally owned deposit of food <ins style="font-weight: bold; text-decoration: none;">([[Eruv Chatzerot]])</ins>. This article describes how to practically set up your very own Eruv Chatzerot in order to allow carrying on Shabbat in your area. For rabbis there is an obligation to set up an eruv in the community to allow to carry and avoid a violation of Shabbat.<ref>Rosh quoted in S”A, Kitzur Shulchan Aruch 94:1</ref></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==The Walls or Halachic Partitions==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==The Walls or Halachic Partitions==</div></td></tr>
</table>YitzchakSultan1https://halachipedia.com/index.php?title=Allowing_Carrying_Using_an_Eruv_Chatzerot&diff=31763&oldid=prevYitzchakSultan1: /* Sechirut Reshut */2023-07-13T01:07:42Z<p><span dir="auto"><span class="autocomment">Sechirut Reshut</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 01:07, 13 July 2023</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Lev Aharon 1:31 is lenient because they eat together, matzuy lsalek, he wouldn't rent to guests so that they would asur on each other, they use things together like bathrooms kitchen, only have one exit to street, and tefisat yad. He’s lenient even if the owner isn't there. It is unclear if lenient without first reason.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Lev Aharon 1:31 is lenient because they eat together, matzuy lsalek, he wouldn't rent to guests so that they would asur on each other, they use things together like bathrooms kitchen, only have one exit to street, and tefisat yad. He’s lenient even if the owner isn't there. It is unclear if lenient without first reason.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* [https://www.star-k.org/articles/kashrus-kurrents/501/the-travelers-halachic-guide-to-hotels/#_ftnref24 Star-K] quotes whether hotels need eruv chatzerot as a dispute between Rav Moshe and the Dvar Avraham whether an eruv chatzerot is necessary in a hotel.[https://www.crcweb.org/ask_rav/shabbosinhotel.php CRC] applies Rav Moshe’s teshuva to hotels as well. Both Star-K and CRC do not raise the other issues which invalidate that leniency even according to Rav Moshe.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* [https://www.star-k.org/articles/kashrus-kurrents/501/the-travelers-halachic-guide-to-hotels/#_ftnref24 Star-K] quotes whether hotels need eruv chatzerot as a dispute between Rav Moshe and the Dvar Avraham whether an eruv chatzerot is necessary in a hotel.[https://www.crcweb.org/ask_rav/shabbosinhotel.php CRC] applies Rav Moshe’s teshuva to hotels as well. Both Star-K and CRC do not raise the other issues which invalidate that leniency even according to Rav Moshe.</ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">==Sechirut Reshut==</del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">===What is sechirut reshut?===</del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"># If there is a non-Jew who lives in the area that the Eruv encloses, the Jews must "rent" from him his rights to the public areas. This is called ''sechirut reshut''.<ref>Eruvin 61b-62a, Shulchan Aruch O.C. 382:1, Mishna Brurah 382:4. The reason that chazal established sechirut reshut is because they didn't want Jews to live with non-Jews and doing sechirut reshut is difficult. Dirshu 382:1 quotes Ginat Veradim 3:22 who holds that sechirut reshut is no longer necessary nowadays since either way we live among the non-Jews. However, Chatom Sofer 92 and Bet Meir 382:20 argue that it is a dvar shebeminyan and can't be repealed.</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"># As long as there are two Jews living in in the same place as a non-Jew, a sechirut reshut is necessary. If there would only be one Jew or one Jewish family living where there are non-Jews no sechirut reshut is necessary.<ref>Eruvin 62a, Shulchan Aruch O.C. 382:1, Mishna Brurah 382:1. The reason that there is no need to do sechirut reshut if there's only one Jew is because it isn't common for one Jew to live together with a non-Jew so chazal didn't make a gezera.</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">===How to do sechirut reshut===</del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"># Sechirut reshut works even if it is just verbal. Certainly it is effective if it is a signed document.<ref>Shulchan Aruch O.C. 382:4. See [https://www.boropark24.com/news/mayor-adams-completes-brooklyn-eruv-project-by-signing-99-year-lease-for-1] regarding the sechirut reshut of Brooklyn from Mayor Adams for 99 years for 1 dollar.</ref> </del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#Ideally, sechirut reshut should be done before making the eruv chatzerot. After the fact, the eruv is effective even if it was done before the sechirut reshut.<Ref>Biur Halacha 382:1 s.v. tzarich</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#If a sechirut reshut expired and the eruv food is still around, it is necessary to make a new sechirut reshut and a new eruv.<ref>Shulchan Aaruch O.C. 382:7. Mishna Brurah 382:27 explains that since eruv doesn't work without sechirut reshut, when the sechirut reshut expires it is as though the eruv rwas nullified and a new one is necessary.</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#One person can do the sechirut reshut on behalf of all the Jews in the eruv.<ref>Shulchan Aruch O.C. 382:9. Shulchan Aruch Harav 382:12 clarifies that it isn't necessary to specify with the non-Jew that it is on behalf of all of the Jews. Dirshu 382:50 quotes Chazon Ish who says that the minhag is to be lenient if the one who did the sechirut reshut is away for Shabbat.</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">===Terms of sechirut reshut===</del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"># To rent from the non-Jews it is sufficient to say that he is renting it without any stipulations. It is effective if he says that he's renting from them the spaces in order to permit Jews to carry there on Shabbat.<ref>Shulchan Aruch O.C. 382:4</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#There is no minimum amount that is necessary to pay for the sechirut reshut. If the non-Jew agrees using less than a pruta is acceptable.<ref>Shulchan Aruch O.C. 382:5</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#It is fine to do a sechirut reshut for multiple weeks or years at once.<ref>Does sechirut reshut need to be redone every week? Or Zaruah 2:168 infers from Rashi 62a that sechirut reshut was supposed to be costly and difficult to do every week that it can't be done for more than one week at a time. Rabbenu Baruch M’megensia (cited by Aguda 6:61) and Raavan (Eruvin s.v. im hayu sham) agree. However, Rosh Eruvin 6:1, Sefer Ha’orah 1:52, Tamim Deyim 76, and Sefer Haitim 86 hold that it is fine to do sechirut for a long time at once. Shulchan Aruch O.C. 382:6 codifies the Rosh. Mishna Brurah 382:48 quotes Bet Shlomo who recommends not doing a sechirut for more than 20 years. Shaar Hatziyun 382:48 quotes Pri Megadim who holds that one can make a sechirut reshut forever as long as one does so explicitly.</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#If sechirut reshut is made without any specification to its expiration, it is effective as long as the non-Jew has not retracted.<Ref>Shulchan Aruch O.C. 382:6. Rama writes that if no time limit was specified it is possible for the non-Jew to retract if he repays the amount of the sechirut. However, Mishna Brurah 382:25 writes that most achronim disagree and hold that he can retract without paying after the first Shabbat. However, Mishna Brurah 382:23 notes, if a time limit was specified the non-Jew cannot retract at all.</ref> If the non-Jew dies, sells, or rents it to another non-Jew a new sechirut reshut is necessary.<ref>Mishna Brurah 382:26 and 28</ref> However, if the term of the sechirut reshut was specified it is effective even if the non-Jew dies, sells, or rents it to another non-Jew.<ref>Shulchan Aruch O.C. 382:8, Mishna Brurah 382:26 and 29</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">===From whom can one do sechirut reshut===</del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#It is possible to do sechirut reshut from the person himself, his wife, or his worker who can use the area.<reF>Shulchan Aruch O.C. 382:11</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#It is possible to do sechirut reshut from a landlord who rented it to a non-Jew generally it is possible to do sechirut reshut from the landlord unless the landlord left items in the renter's house or could kick the renter out whenever he wants.<reF>Shulchan Aruch O.C. 382:18</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"># It is possible to do sechirut reshut from the king on behalf of all of his non-Jewish citizens if either (1) the king is the owner of the land and could house his soldiers and their equipment in the houses of his citizens whenever he wants,<Ref>Bet Yosef 391:1, Shulchan Aruch O.C. 391:1. Biur Halacha 391:1 s.v. shelo quotes Chacham Tzvi 6 who limits this to where the king could declare whenever he wants without consulting his citizens. Dirshu 391:12 quotes Ginat Veradim who says that this leniency does not apply if the king must consult his advisers before declaring war.</ref> or (2) the king owns the streets and can confiscate the street and move it somewhere else.<reF>Rivash 710, Rama 391:1, Mishna Brurah 391:12. This is unlike Taz 391:3 who doesn't rely on this reason alone, but Shaar Hatziyun 391:5 quotes most achronim who disagree.</ref> Nowadays, in democracies the first reason usually does not apply.<ref>For example, in America, the third amendment took away the ability for government to house soldiers in citizen's homes. Dirshu 391:10 quotes that the Steipler (Karna D'igarta 2:96) and Shevet Halevi (8:97:14 and 8:77:2:8) held that it is impossible to do sechirut reshut from the government today since their rights of forcing people to house soldiers is severely restricted. Karna D'igarta 2:96 writes that the king's right to house soldiers in the houses of the citizens used to be effective for sechirut reshut (Shulchan Aruch 391:1), but today that right is only because the government has control over the citizens but not their houses. See Dirshu 391:10 who quotes Minchat Yitzchak 9:110 based on Chazon Ish that there's no way to be socher reshut in Israel because there's no dina d'malchuta in Israel. Nonetheless, Dirshu there also quotes that Chazon Ish actually allowed a sechirut reshut from the municipal government. </ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#Some poskim allow doing sechirut reshut from the municipal government because the government has the ability to use people's homes in cases of emergency.<ref>Fundamentally, this concept was raised by Rav Yitzchak Karo that if the king can house his troops in the houses of the citizens he is considered like the owners. Then it is possible to do sechirut reshut with him. Shulchan Aruch O.C. 391:1 codifies this concept. Biur Halacha 391:1 s.v. shelo quotes Chacham Tzvi 6 who challenges this because the king today can't start a war on his own without agreement from the people. Maharsham 5:33 notes this issue but nonetheless is lenient to allow sechirut reshut from the municipal government. Shevet Halevi 8:97:14 writes that nowadays this leniency is very weak but we can be lenient since some poskim hold that sechirut reshut is no longer necessary. Rav Shlomo Zalman Auerbach (Orchot Shabbat v. 3 ch. 28 fnt. 148) raised another possibility that it is possible to sechirut reshut from the government because they can use people's home in the case of emergency. Even though the prime minister could not create a state of emergency independently, together with the government officials they could. If so, doing a sechirut from one of their representatives is sufficient.</ref> Other poskim reject this leniency.<ref>Rav Elyashiv (Orchot Shabbat v. 3 ch. 28 fnt. 148 and Dirshu 391:10)</ref> </del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#Some poskim allow doing sechirut reshut from the government because they can close the streets.<ref>Fundamentally, this idea was raised by the Rivash 710 who writes that the king who owns the streets and is able to take away a street from the people even if they repay them without another street can do sechirut reshut. He compares this to a non-Jewish owner who rents out house to a non-Jewish renter, where if the non-Jewish owner can kick out his tenant he can do the sechirut reshut (Gemara Eruvin 65b, Shulchan Aruch O.C. 382:18). Rama 391:1 codifies this Rivash. Mishna Brurah 391:12 quotes the achronim who accept this Rama, unlike Taz 391:3 who doesn't rely on Rama's reason alone. Shevet Halevi 8:77:2:8 applies this Rivash and Rama to our streets today in Chicago to allow sechirut reshut from the government. Netivot Shabbat 37:27 allows doing sechirut today from the government who can change the streets. He adds that since they can change the streets it is like they're the owners.</ref> Others don't allow this today because the government doesn't own the streets.<ref>Chachmat Lev 13 notes that Rivash (reflected by Rama) is clearly based on the fact that the king owned the streets and can kick people out, but the government today doesn't own the streets.</ref> Even according to those who rely on this sechirut reshut, it is only effective to allow carrying from Jewish homes to the public areas such as the streets but not into non-Jewish homes.<ref>Rivash 710, Rama 391:1, Mishna Brurah 391:13, Shevet Halevi 8:77:2:8</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#Some poskim allow doing sechirut reshut from the police chief since they are like a worker for the citizens.<ref>Chazon Ish 82:9</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#In an apartment building, some poskim allow doing sechirut reshut from the superintendent.<Ref>Shevet Halevi 8:77:2:8</ref> Others hold that it is only possible to do sechirut reshut from the superintendent if he could do some activities that isn't technically allowed in the public areas of the building outside of his duties of his work and people wouldn't care.<ref>Orchot Shabbat v. 3 ch. 28 fnt. 148 based on Chazon Ish 82:33</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">===Non-Jewish tenants===</del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"># If a non-Jew is a guest at a Jew's house no sechirut reshut is necessary.<Ref>There are several ways to permit a non-Jew who is a guest at a Jew's house: 1) The non-Jew is only staying there less than 30 days and doesn't visit there regularly. In that case, Shulchan Aruch O.C. 384:1 based on Yerushalmi, Rosh, and Tur that no sechirut reshut is necessary. 2) If the owner can remove the non-Jew (''matzuy lsalkinhu'') a sechirut reshut isn't necessary. This is the view of Gra 382:3 and Biur Halacha (384:1 s.v. eino). 3) The owner only let the non-Jew into his house intending that he wouldn't forbid him from carrying on Shabbat (לא השאיל או השכיר לו על דעת שיאסר עליו). This is the logic of Rashba (Avodat Hakodesh 4:103) codified by Rama 382:1. Bet Meir disagrees on the basis of Rambam. Mishna Brurah (Shaar Hatziyun 382:6, Biur Halacha 384:1 s.v. eino) is hesitant to rely on this Rashba unless it is also possible to remove the non-Jew whenever he wants, in which case even according to Rambam and Gra sechirut reshut isn't necessary. Shulchan Aruch Harav 384:1 does not apply this logic unless the non-Jew is staying there permanently for like a year but if he's just a guest this logic does not apply. Biur Halacha 384:1 s.v. eino quotes this. [Rashba himself does rejects this entire leniency in his Chiddushei Harashba 72a, Avodat Hakodesh (Bet Hanetivot 4:60), and Responsa (Meyuchasot Lramban 220) according to the manuscript version. Nonetheless, Maggid Mishna and Rama based on Rashba (Avodat Hakodesh 4:103) rule like this reason alone. Also, see Chidushei Hameiri 61b who quotes that Ramach, Ramban, and Rashba all held of this leniency.]</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><references /></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><references /></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Shabbat]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Shabbat]]</div></td></tr>
</table>YitzchakSultan1https://halachipedia.com/index.php?title=Allowing_Carrying_Using_an_Eruv_Chatzerot&diff=31310&oldid=prevUnknown user: /* Carrying within a Building */2023-03-21T15:56:11Z<p><span dir="auto"><span class="autocomment">Carrying within a Building</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 15:56, 21 March 2023</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If the food is eaten in the middle of Shabbat, it is still permitted to carry for that Shabbat, but the food must be replaced for the next Shabbat.<ref>Mishna Brurah 368:16</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If the food is eaten in the middle of Shabbat, it is still permitted to carry for that Shabbat, but the food must be replaced for the next Shabbat.<ref>Mishna Brurah 368:16</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>==Carrying within a <del style="font-weight: bold; text-decoration: none;">Building</del>==</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">==Restrictions even with an Eruv Chatzerot==</ins></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">#Some achronim hold that even if there is an eruv still it is forbidden to carry from one chetzer to another chetzer unless there is a door between them. It would be permitted to carry from one chetzer to another through the street where they made an eruv. For example, if there are two backyards with a fence between them and no gate, according to this opinion it is forbidden to carry or throw something over the fence, even though there is an eruv. However, most poskim are lenient about this.<ref>Magen Avraham 372:3 is strict based on Rashi that the leniency of eruv chatzerot doesn't allow going from one chetzer to another unless there is a way to make an eruv between name, namely there is a door between them. However, Even Haozer (to Magen Avraham 372:3), [https://www.hebrewbooks.org/pdfpager.aspx?req=49576&st=&pgnum=243 Tosefet Shabbat 372:6], Pri Megadim E"A 372:3, and Aruch Hashulchan 372:12 disagree. Once it is permitted to include all of the houses and chatzerot in the eruv, they're all joined together and it is completely permitted to carry from one to another. Mishna Brurah 372:27 and Netivot Shabbat 32:17 are lenient like Even Haozer unlike Magen Avraham.</ref></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">#It is forbidden to carry kelim that were in the house when Shabbat started to a karpef even if it is less than a beyt saatayim, even if there is an Eruv chatzerot.<ref>Magen Avraham 372:1. Biur Halacha 372:1 s.v. oh writes that this question of Magen Avraham depends on a major dispute between the rishonim and only in an extenuating circumstance should one be lenient. Biur Halacha quotes Chemed Moshe who is lenient if there's an eruv. Chazon Ish 88:26 and Netivot Shabbat (ch. 12 fnt. 3) quote this Biur Halacha.</ref></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># If there is an embassy it is forbidden to carry into that embassy kelim that were in one's house at the beginning of Shabbat even if there is an eruv.<ref>Netivot Shabbat (ch. 37 fnt. 93). The reason is that the communal sechirut reshut doesn't work to permit the embassy.</ref></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># Many poskim hold that it is forbidden to carry into a non-Jew's house even if there is an eruv.<Ref>One reason for this is that the sechirut reshut today is effective according to most poskim for the streets but not private homes. Netivot Shabbat 37:27 notes this that even a sechirut reshut from the government for the streets, which helps for the eruv, doesn't allow carrying in a non-Jew's house on Shabbat. Fundamentally, this is based on Rama 391:1. Netivot Shabbat (ch. 37 fnt. 94) also raises the halachic possibility that even sechirut reshut and eruvin only permit carrying in Jewish homes and the streets but not the non-Jewish homes. He says he didn't see the poskim raise this issue. </ref></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">==Carrying without an Eruv Chatzerot==</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># It is permitted to carry kelim from one chetzer to another chetzer even without an eruv chatzerot. The reason for eruv chatzerot is to allow carrying utensils of the house to the chetzer or from the chetzer to the house.<Ref>Eruvin 89a, Shulchan Aruch O.C. 372:1</ref></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># If kelim of the house got into a chetzer in a permitted fashion or accidentally in a forbidden fashion, many poskim hold that it is permitted to then carry them in the chetzer, while others hold that it is forbidden. The lenient opinion holds that the primary gezerah was only about transferring from one domain to another but not within the chetzer. The stringent opinion views the chetzer like a reshut harabbim once there's no eruv, with respect to the kelim of the house.<Ref>Biur Halacha (372:1 s.v. she'ma) notes that it is a dispute between the rishonim whether kelim that were originally in the house can be moved in the chetzer if brought there in a permitted or forbidden fashion. Rashi (Shabbat 130b) and Tosfot (Eruvin 91b) hold that it is permitted, while Rashba (Avodat Hakodesh 3:2:109) holds it is forbidden. Even Haozer, Bet Meir, and Rabbi Akiva Eiger all seem to be strict, while Shulchan Aruch Harav (372:1 and 388:1) and Chazon Ish 104:22 are lenient. Avnei Nezer OC 301:17 is strict and argues Tosfot agrees with Rashba. Biur Halacha doesn't resolve the question. Netivot Shabbat 26:11 also quotes this dispute and doesn't resolve it.</ref> </ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">##Based on the above, if a person is in a place without an eruv and he wore his jacket to shul, can he take it off and carry it more than 4 amot in the shul? If the jacket was at his house when Shabbat started and he wasn't wearing it, it has the status of a kli ha'bayit. Once he wore it to shul, many poskim would permit him to carry it in shul since he's not moving it from chetzer to chetzer. However, some poskim would forbid this since the jacket is a kli ha'bayit and can't be moved more than 4 amot in the chetzer.<Ref>Rashi and Tosfot are lenient, while Rashba is strict. Shulchan Aruch Harav 372:1 and Chazon Ish are lenient, while Even Haozer, Bet Meir, Rabbi Akiva Eiger, and Avnei Nezer 301:17 are strict. Biur Halacha doesn't resolve this question.</ref></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">#Some poskim are very strict about this and forbid carrying a kli that in a permitted or forbidden way got into a house to move it more than 4 amot. Most poskim argue that this is permitted.<ref>Even Haozer holds that it is forbidden to carry a kli that came from a chetzer into the house more than 4 amot. Bet Meir argues that this is permitted since moving items inside a house was never included in the gezerah of chazal. Biur Halacha is lenient about this point. Netivot Shabbat 26:11 is also lenient.</ref></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">## If someone's coat was in shul when Shabbat started (because he wore it there before Shabbat) and then he wears it home, according to the stringent view he may not carry the coat more than 4 amot in his house if there's no eruv. However, most poskim are lenient about this since the rabbis never made a gezera of eruv chatzerot within someone's private home.<ref>Even Haozer would forbid this, but most poskim reject this stringency (Biur Halacha 372:1 s.v. she'ma).</ref></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>==Carrying within a <ins style="font-weight: bold; text-decoration: none;">building</ins>==</div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">===Apartment Buildings===</ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If a person lives in an apartment building with other Jews, an eruv chatzerot is necessary in order to carry within the building on Shabbat.<ref>Eruv KeHilchato (Rabbi Avraham Ades, p. 149)</ref> Some say that if there is an eruv in town one doesn't need a specific eruv chatzerot for the building even if one doesn't hold of the eruv.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=223 Or Letzion 2:23:13]</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If a person lives in an apartment building with other Jews, an eruv chatzerot is necessary in order to carry within the building on Shabbat.<ref>Eruv KeHilchato (Rabbi Avraham Ades, p. 149)</ref> Some say that if there is an eruv in town one doesn't need a specific eruv chatzerot for the building even if one doesn't hold of the eruv.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=223 Or Letzion 2:23:13]</ref></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">===Dorms===</ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#Some say that if students live in a dorm with other Jewish students and everyone eats together in the cafeteria, an eruv chatzerot isn't necessary in order to carry in the dorms on Shabbat.<ref>Avnei Yishfeh O.C. 5:73 holds that if all of the students eat together in the cafeteria there's no need for an eruv chatzerot. [http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros," min 35-40)] says that Rav Soloveitchik held that the students in the dormitory in Yeshiva University should make an eruv chatzeirot, however, the general assumption is like Rav Moshe and there's no need for an eruv chatzeirot.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#Some say that if students live in a dorm with other Jewish students and everyone eats together in the cafeteria, an eruv chatzerot isn't necessary in order to carry in the dorms on Shabbat.<ref>Avnei Yishfeh O.C. 5:73 holds that if all of the students eat together in the cafeteria there's no need for an eruv chatzerot. [http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros," min 35-40)] says that Rav Soloveitchik held that the students in the dormitory in Yeshiva University should make an eruv chatzeirot, however, the general assumption is like Rav Moshe and there's no need for an eruv chatzeirot.</ref></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">===Hospitals===</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">#Some poskim are lenient not to require an eruv chatzerot in a hospital, but it is better to do so to satisfy all opinions. If someone on staff lives there permanently then there's no need for eruv if all of the patients would be there for less than 30 days. However, sometimes no one lives in the hospital or patients stay for more than 30 days an eruv should be necessary. The reason for the the poskim who are lenient is because the hospital could move patients from room to room.<ref>Netivot Shabbat 34:13 writes that it is possible that hospitals don't need an eruv because the staff could move patients from room to room.</ref></ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Hotels===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Hotels===</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If a person visits a hotel for a Shabbat, some say that an eruv chatzerot isn't necessary in order to carry in the hotel on Shabbat, while others require it.<ref>Igrot Moshe 1:141 holds that utensils of the hotel owner or apartment building owner is considered tefisat yad so that those staying there are like his guests and don’t need an eruv chatzerot. Chazon Ish OC 92, Minchat Yitzchak 4:55:5, and Dvar Avraham 3:30 are strict. Minchat Yitzchak requires an eruv chatzerot for Jews staying in a hotel. Chazon Ish holds that any utensils that are lent out to the guests or renters aren’t considered tefisat yad of the owner. [http://www.star-k.org/articles/kashrus-kurrents/501/the-travelers-halachic-guide-to-hotels/ Rav Tzvi Goldberg on star.org] and [http://www.yutorah.org/lectures/lecture.cfm/795045/Rabbi_Chaim_Eisenstein/Halacha_from_the_Daily_Daf--Eruvin_85-86-_Is_an_Eruvei_Chatzeiros_Necessary_in_a_Hotel- Rabbi Eisenstein's shiur on yutorah.org] summarize the topic as well. [http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros," min 34-39)] agrees with Rav Moshe since the hotel can leave heavy furniture in the rooms that indicates that really everyone is guests by the hotel owner and there's no need for an eruv chatzerot. Additionally, if all of the food for the hotel comes from the same kitchen there's no need for an eruv chatzerot.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If a person visits a hotel for a Shabbat, some say that an eruv chatzerot isn't necessary in order to carry in the hotel on Shabbat, while others require it.<ref>Igrot Moshe 1:141 holds that utensils of the hotel owner or apartment building owner is considered tefisat yad so that those staying there are like his guests and don’t need an eruv chatzerot. Chazon Ish OC 92, Minchat Yitzchak 4:55:5, and Dvar Avraham 3:30 are strict. Minchat Yitzchak requires an eruv chatzerot for Jews staying in a hotel. Chazon Ish holds that any utensils that are lent out to the guests or renters aren’t considered tefisat yad of the owner. [http://www.star-k.org/articles/kashrus-kurrents/501/the-travelers-halachic-guide-to-hotels/ Rav Tzvi Goldberg on star.org] and [http://www.yutorah.org/lectures/lecture.cfm/795045/Rabbi_Chaim_Eisenstein/Halacha_from_the_Daily_Daf--Eruvin_85-86-_Is_an_Eruvei_Chatzeiros_Necessary_in_a_Hotel- Rabbi Eisenstein's shiur on yutorah.org] summarize the topic as well. [http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros," min 34-39)] agrees with Rav Moshe since the hotel can leave heavy furniture in the rooms that indicates that really everyone is guests by the hotel owner and there's no need for an eruv chatzerot. Additionally, if all of the food for the hotel comes from the same kitchen there's no need for an eruv chatzerot.</ref></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Lev Aharon 1:31 is lenient because they eat together, matzuy lsalek, he wouldn't rent to guests so that they would asur on each other, they use things together like bathrooms kitchen, only have one exit to street, and tefisat yad. He’s lenient even if the owner isn't there. It is unclear if lenient without first reason.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Lev Aharon 1:31 is lenient because they eat together, matzuy lsalek, he wouldn't rent to guests so that they would asur on each other, they use things together like bathrooms kitchen, only have one exit to street, and tefisat yad. He’s lenient even if the owner isn't there. It is unclear if lenient without first reason.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* [https://www.star-k.org/articles/kashrus-kurrents/501/the-travelers-halachic-guide-to-hotels/#_ftnref24 Star-K] quotes whether hotels need eruv chatzerot as a dispute between Rav Moshe and the Dvar Avraham whether an eruv chatzerot is necessary in a hotel.[https://www.crcweb.org/ask_rav/shabbosinhotel.php CRC] applies Rav Moshe’s teshuva to hotels as well. Both Star-K and CRC do not raise the other issues which invalidate that leniency even according to Rav Moshe.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* [https://www.star-k.org/articles/kashrus-kurrents/501/the-travelers-halachic-guide-to-hotels/#_ftnref24 Star-K] quotes whether hotels need eruv chatzerot as a dispute between Rav Moshe and the Dvar Avraham whether an eruv chatzerot is necessary in a hotel.[https://www.crcweb.org/ask_rav/shabbosinhotel.php CRC] applies Rav Moshe’s teshuva to hotels as well. Both Star-K and CRC do not raise the other issues which invalidate that leniency even according to Rav Moshe.</ref></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sechirut Reshut==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sechirut Reshut==</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===What is sechirut reshut?===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===What is sechirut reshut?===</div></td></tr>
</table>Unknown userhttps://halachipedia.com/index.php?title=Allowing_Carrying_Using_an_Eruv_Chatzerot&diff=31289&oldid=prevUnknown user: /* From whom can one do sechirut reshut */2023-03-13T16:06:45Z<p><span dir="auto"><span class="autocomment">From whom can one do sechirut reshut</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 16:06, 13 March 2023</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l82">Line 82:</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># It is possible to do sechirut reshut from the king on behalf of all of his non-Jewish citizens if either (1) the king is the owner of the land and could house his soldiers and their equipment in the houses of his citizens whenever he wants,<Ref>Bet Yosef 391:1, Shulchan Aruch O.C. 391:1. Biur Halacha 391:1 s.v. shelo quotes Chacham Tzvi 6 who limits this to where the king could declare whenever he wants without consulting his citizens. Dirshu 391:12 quotes Ginat Veradim who says that this leniency does not apply if the king must consult his advisers before declaring war.</ref> or (2) the king owns the streets and can confiscate the street and move it somewhere else.<reF>Rivash 710, Rama 391:1, Mishna Brurah 391:12. This is unlike Taz 391:3 who doesn't rely on this reason alone, but Shaar Hatziyun 391:5 quotes most achronim who disagree.</ref> Nowadays, in democracies the first reason usually does not apply.<ref>For example, in America, the third amendment took away the ability for government to house soldiers in citizen's homes. Dirshu 391:10 quotes that the Steipler (Karna D'igarta 2:96) and Shevet Halevi (8:97:14 and 8:77:2:8) held that it is impossible to do sechirut reshut from the government today since their rights of forcing people to house soldiers is severely restricted. Karna D'igarta 2:96 writes that the king's right to house soldiers in the houses of the citizens used to be effective for sechirut reshut (Shulchan Aruch 391:1), but today that right is only because the government has control over the citizens but not their houses. See Dirshu 391:10 who quotes Minchat Yitzchak 9:110 based on Chazon Ish that there's no way to be socher reshut in Israel because there's no dina d'malchuta in Israel. Nonetheless, Dirshu there also quotes that Chazon Ish actually allowed a sechirut reshut from the municipal government. </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># It is possible to do sechirut reshut from the king on behalf of all of his non-Jewish citizens if either (1) the king is the owner of the land and could house his soldiers and their equipment in the houses of his citizens whenever he wants,<Ref>Bet Yosef 391:1, Shulchan Aruch O.C. 391:1. Biur Halacha 391:1 s.v. shelo quotes Chacham Tzvi 6 who limits this to where the king could declare whenever he wants without consulting his citizens. Dirshu 391:12 quotes Ginat Veradim who says that this leniency does not apply if the king must consult his advisers before declaring war.</ref> or (2) the king owns the streets and can confiscate the street and move it somewhere else.<reF>Rivash 710, Rama 391:1, Mishna Brurah 391:12. This is unlike Taz 391:3 who doesn't rely on this reason alone, but Shaar Hatziyun 391:5 quotes most achronim who disagree.</ref> Nowadays, in democracies the first reason usually does not apply.<ref>For example, in America, the third amendment took away the ability for government to house soldiers in citizen's homes. Dirshu 391:10 quotes that the Steipler (Karna D'igarta 2:96) and Shevet Halevi (8:97:14 and 8:77:2:8) held that it is impossible to do sechirut reshut from the government today since their rights of forcing people to house soldiers is severely restricted. Karna D'igarta 2:96 writes that the king's right to house soldiers in the houses of the citizens used to be effective for sechirut reshut (Shulchan Aruch 391:1), but today that right is only because the government has control over the citizens but not their houses. See Dirshu 391:10 who quotes Minchat Yitzchak 9:110 based on Chazon Ish that there's no way to be socher reshut in Israel because there's no dina d'malchuta in Israel. Nonetheless, Dirshu there also quotes that Chazon Ish actually allowed a sechirut reshut from the municipal government. </ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#Some poskim allow doing sechirut reshut from the municipal government because the government has the ability to use people's homes in cases of emergency.<ref>Fundamentally, this concept was raised by Rav Yitzchak Karo that if the king can house his troops in the houses of the citizens he is considered like the owners. Then it is possible to do sechirut reshut with him. Shulchan Aruch O.C. 391:1 codifies this concept. Biur Halacha 391:1 s.v. shelo quotes Chacham Tzvi 6 who challenges this because the king today can't start a war on his own without agreement from the people. Maharsham 5:33 notes this issue but nonetheless is lenient to allow sechirut reshut from the municipal government. Shevet Halevi 8:97:14 writes that nowadays this leniency is very weak but we can be lenient since some poskim hold that sechirut reshut is no longer necessary. Rav Shlomo Zalman Auerbach (Orchot Shabbat v. 3 ch. 28 fnt. 148) raised another possibility that it is possible to sechirut reshut from the government because they can use people's home in the case of emergency. Even though the prime minister could not create a state of emergency independently, together with the government officials they could. If so, doing a sechirut from one of their representatives is sufficient.</ref> Other poskim reject this leniency.<ref>Rav Elyashiv (Orchot Shabbat v. 3 ch. 28 fnt. 148 and Dirshu 391:10)</ref> </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#Some poskim allow doing sechirut reshut from the municipal government because the government has the ability to use people's homes in cases of emergency.<ref>Fundamentally, this concept was raised by Rav Yitzchak Karo that if the king can house his troops in the houses of the citizens he is considered like the owners. Then it is possible to do sechirut reshut with him. Shulchan Aruch O.C. 391:1 codifies this concept. Biur Halacha 391:1 s.v. shelo quotes Chacham Tzvi 6 who challenges this because the king today can't start a war on his own without agreement from the people. Maharsham 5:33 notes this issue but nonetheless is lenient to allow sechirut reshut from the municipal government. Shevet Halevi 8:97:14 writes that nowadays this leniency is very weak but we can be lenient since some poskim hold that sechirut reshut is no longer necessary. Rav Shlomo Zalman Auerbach (Orchot Shabbat v. 3 ch. 28 fnt. 148) raised another possibility that it is possible to sechirut reshut from the government because they can use people's home in the case of emergency. Even though the prime minister could not create a state of emergency independently, together with the government officials they could. If so, doing a sechirut from one of their representatives is sufficient.</ref> Other poskim reject this leniency.<ref>Rav Elyashiv (Orchot Shabbat v. 3 ch. 28 fnt. 148 and Dirshu 391:10)</ref> </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#Some poskim allow doing sechirut reshut from the government because they can close the streets.<ref>Fundamentally, this idea was raised by the Rivash 710 who writes that the king who owns the streets and is able to take away a street from the people even if they repay them without another street can do sechirut reshut. He compares this to a non-Jewish owner who rents out house to a non-Jewish renter, where if the non-Jewish owner can kick out his tenant he can do the sechirut reshut (Gemara Eruvin 65b, Shulchan Aruch O.C. 382:18). Rama 391:1 codifies this Rivash. Mishna Brurah 391:12 quotes the achronim who accept this Rama, unlike Taz 391:3 who doesn't rely on Rama's reason alone. Shevet Halevi 8:77:2:8 applies this Rivash and Rama to our streets today in Chicago to allow sechirut reshut from the government.</ref> Others don't allow this today because the government doesn't own the streets.<ref>Chachmat Lev 13 notes that Rivash (reflected by Rama) is clearly based on the fact that the king owned the streets and can kick people out, but the government today doesn't own the streets.</ref> Even according to those who rely on this sechirut reshut, it is only effective to allow carrying from Jewish homes to the public areas such as the streets but not into non-Jewish homes.<ref>Rivash 710, Rama 391:1, Mishna Brurah 391:13, Shevet Halevi 8:77:2:8</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#Some poskim allow doing sechirut reshut from the government because they can close the streets.<ref>Fundamentally, this idea was raised by the Rivash 710 who writes that the king who owns the streets and is able to take away a street from the people even if they repay them without another street can do sechirut reshut. He compares this to a non-Jewish owner who rents out house to a non-Jewish renter, where if the non-Jewish owner can kick out his tenant he can do the sechirut reshut (Gemara Eruvin 65b, Shulchan Aruch O.C. 382:18). Rama 391:1 codifies this Rivash. Mishna Brurah 391:12 quotes the achronim who accept this Rama, unlike Taz 391:3 who doesn't rely on Rama's reason alone. Shevet Halevi 8:77:2:8 applies this Rivash and Rama to our streets today in Chicago to allow sechirut reshut from the government<ins style="font-weight: bold; text-decoration: none;">. Netivot Shabbat 37:27 allows doing sechirut today from the government who can change the streets. He adds that since they can change the streets it is like they're the owners</ins>.</ref> Others don't allow this today because the government doesn't own the streets.<ref>Chachmat Lev 13 notes that Rivash (reflected by Rama) is clearly based on the fact that the king owned the streets and can kick people out, but the government today doesn't own the streets.</ref> Even according to those who rely on this sechirut reshut, it is only effective to allow carrying from Jewish homes to the public areas such as the streets but not into non-Jewish homes.<ref>Rivash 710, Rama 391:1, Mishna Brurah 391:13, Shevet Halevi 8:77:2:8</ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#Some poskim allow doing sechirut reshut from the police chief since they are like a worker for the citizens.<ref><del style="font-weight: bold; text-decoration: none;">Dirshu 382:57 quoting </del>Chazon Ish 82:9</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#Some poskim allow doing sechirut reshut from the police chief since they are like a worker for the citizens.<ref>Chazon Ish 82:9</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#In an apartment building, some poskim allow doing sechirut reshut from the superintendent.<Ref>Shevet Halevi 8:77:2:8</ref> Others hold that it is only possible to do sechirut reshut from the superintendent if he could do some activities that isn't technically allowed in the public areas of the building outside of his duties of his work and people wouldn't care.<ref>Orchot Shabbat v. 3 ch. 28 fnt. 148 based on Chazon Ish 82:33</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#In an apartment building, some poskim allow doing sechirut reshut from the superintendent.<Ref>Shevet Halevi 8:77:2:8</ref> Others hold that it is only possible to do sechirut reshut from the superintendent if he could do some activities that isn't technically allowed in the public areas of the building outside of his duties of his work and people wouldn't care.<ref>Orchot Shabbat v. 3 ch. 28 fnt. 148 based on Chazon Ish 82:33</ref></div></td></tr>
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</table>Unknown userhttps://halachipedia.com/index.php?title=Allowing_Carrying_Using_an_Eruv_Chatzerot&diff=31282&oldid=prevUnknown user: /* From whom can one do sechirut reshut */2023-03-09T19:09:27Z<p><span dir="auto"><span class="autocomment">From whom can one do sechirut reshut</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 19:09, 9 March 2023</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l80">Line 80:</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#It is possible to do sechirut reshut from the person himself, his wife, or his worker who can use the area.<reF>Shulchan Aruch O.C. 382:11</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#It is possible to do sechirut reshut from the person himself, his wife, or his worker who can use the area.<reF>Shulchan Aruch O.C. 382:11</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#It is possible to do sechirut reshut from a landlord who rented it to a non-Jew generally it is possible to do sechirut reshut from the landlord unless the landlord left items in the renter's house or could kick the renter out whenever he wants.<reF>Shulchan Aruch O.C. 382:18</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#It is possible to do sechirut reshut from a landlord who rented it to a non-Jew generally it is possible to do sechirut reshut from the landlord unless the landlord left items in the renter's house or could kick the renter out whenever he wants.<reF>Shulchan Aruch O.C. 382:18</ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># It is possible to do sechirut reshut from the king on behalf of all of his non-Jewish citizens if either (1) the king is the owner of the land and could house his soldiers and their equipment in the houses of his citizens whenever he wants,<Ref>Bet Yosef 391:1, Shulchan Aruch O.C. 391:1. Biur Halacha 391:1 s.v. shelo quotes Chacham Tzvi 6 who limits this to where the king could declare whenever he wants without consulting his citizens. Dirshu 391:12 quotes Ginat Veradim who says that this leniency does not apply if the king must consult his advisers before declaring war.</ref> or (2) the king owns the streets and can confiscate the street and move it somewhere else.<reF>Rivash 710, Rama 391:1, Mishna Brurah 391:12. This is unlike Taz 391:3 who doesn't rely on this reason alone, but Shaar Hatziyun 391:5 quotes most achronim who disagree.</ref> Nowadays, in democracies the first reason usually does not apply.<ref><del style="font-weight: bold; text-decoration: none;">In </del>America, the third amendment took away the ability for government to house soldiers in citizen's homes. Dirshu 391:10 quotes that the Steipler (Karna D'igarta 2:96) and Shevet Halevi 8:97 held that it is impossible to do sechirut reshut from the government today since their rights of forcing people to house soldiers is severely restricted.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># It is possible to do sechirut reshut from the king on behalf of all of his non-Jewish citizens if either (1) the king is the owner of the land and could house his soldiers and their equipment in the houses of his citizens whenever he wants,<Ref>Bet Yosef 391:1, Shulchan Aruch O.C. 391:1. Biur Halacha 391:1 s.v. shelo quotes Chacham Tzvi 6 who limits this to where the king could declare whenever he wants without consulting his citizens. Dirshu 391:12 quotes Ginat Veradim who says that this leniency does not apply if the king must consult his advisers before declaring war.</ref> or (2) the king owns the streets and can confiscate the street and move it somewhere else.<reF>Rivash 710, Rama 391:1, Mishna Brurah 391:12. This is unlike Taz 391:3 who doesn't rely on this reason alone, but Shaar Hatziyun 391:5 quotes most achronim who disagree.</ref> Nowadays, in democracies the first reason usually does not apply.<ref><ins style="font-weight: bold; text-decoration: none;">For example, in </ins>America, the third amendment took away the ability for government to house soldiers in citizen's homes. Dirshu 391:10 quotes that the Steipler (Karna D'igarta 2:96) and Shevet Halevi <ins style="font-weight: bold; text-decoration: none;">(</ins>8:97<ins style="font-weight: bold; text-decoration: none;">:14 and 8:77:2:8) </ins>held that it is impossible to do sechirut reshut from the government today since their rights of forcing people to house soldiers is severely restricted. <ins style="font-weight: bold; text-decoration: none;">Karna D'igarta 2:96 writes that the king's right to house soldiers in the houses of the citizens used to be effective for sechirut reshut (Shulchan Aruch 391:1), but today that right is only because the government has control over the citizens but not their houses. See Dirshu 391:10 who quotes Minchat Yitzchak 9:110 based on Chazon Ish that there's no way to be socher reshut in Israel because there's no dina d'malchuta in Israel. Nonetheless, Dirshu there also quotes that Chazon Ish actually allowed a sechirut reshut from the municipal government. </ref></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">#Some poskim allow doing sechirut reshut from the municipal government because the government has the ability to use people's homes in cases of emergency.<ref>Fundamentally, this concept was raised by Rav Yitzchak Karo that if the king can house his troops in the houses of the citizens he is considered like the owners. Then it is possible to do sechirut reshut with him. Shulchan Aruch O.C. 391:1 codifies this concept. Biur Halacha 391:1 s.v. shelo quotes Chacham Tzvi 6 who challenges this because the king today can't start a war on his own without agreement from the people. Maharsham 5:33 notes this issue but nonetheless is lenient to allow sechirut reshut from the municipal government. Shevet Halevi 8:97:14 writes that nowadays this leniency is very weak but we can be lenient since some poskim hold that sechirut reshut is no longer necessary. Rav Shlomo Zalman Auerbach (Orchot Shabbat v. 3 ch. 28 fnt. 148) raised another possibility that it is possible to sechirut reshut from the government because they can use people's home in the case of emergency. Even though the prime minister could not create a state of emergency independently, together with the government officials they could. If so, doing a sechirut from one of their representatives is sufficient.</ref> Other poskim reject this leniency.<ref>Rav Elyashiv (Orchot Shabbat v. 3 ch. 28 fnt. 148 and Dirshu 391:10)</ref> </ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">#Some poskim allow doing sechirut reshut from the government because they can close the streets.<ref>Fundamentally, this idea was raised by the Rivash 710 who writes that the king who owns the streets and is able to take away a street from the people even if they repay them without another street can do sechirut reshut. He compares this to a non-Jewish owner who rents out house to a non-Jewish renter, where if the non-Jewish owner can kick out his tenant he can do the sechirut reshut (Gemara Eruvin 65b, Shulchan Aruch O.C. 382:18). Rama 391:1 codifies this Rivash. Mishna Brurah 391:12 quotes the achronim who accept this Rama, unlike Taz 391:3 who doesn't rely on Rama's reason alone. Shevet Halevi 8:77:2:8 applies this Rivash and Rama to our streets today in Chicago to allow sechirut reshut from the government.</ref> Others don't allow this today because the government doesn't own the streets.<ref>Chachmat Lev 13 notes that Rivash (reflected by Rama) is clearly based on the fact that the king owned the streets and can kick people out, but the government today doesn't own the streets.</ref> Even according to those who rely on this sechirut reshut, it is only effective to allow carrying from Jewish homes to the public areas such as the streets but not into non-Jewish homes.<ref>Rivash 710, Rama 391:1, Mishna Brurah 391:13, Shevet Halevi 8:77:2:8</ref></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">#Some poskim allow doing sechirut reshut from the police chief since they are like a worker for the citizens.<ref>Dirshu 382:57 quoting Chazon Ish 82:9</ref></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">#In an apartment building, some poskim allow doing sechirut reshut from the superintendent.<Ref>Shevet Halevi 8:77:2:8</ref> Others hold that it is only possible to do sechirut reshut from the superintendent if he could do some activities that isn't technically allowed in the public areas of the building outside of his duties of his work and people wouldn't care.<ref>Orchot Shabbat v. 3 ch. 28 fnt. 148 based on Chazon Ish 82:33</ins></ref></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Non-Jewish tenants===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Non-Jewish tenants===</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If a non-Jew is a guest at a Jew's house no sechirut reshut is necessary.<Ref>There are several ways to permit a non-Jew who is a guest at a Jew's house: 1) The non-Jew is only staying there less than 30 days and doesn't visit there regularly. In that case, Shulchan Aruch O.C. 384:1 based on Yerushalmi, Rosh, and Tur that no sechirut reshut is necessary. 2) If the owner can remove the non-Jew (''matzuy lsalkinhu'') a sechirut reshut isn't necessary. This is the view of Gra 382:3 and Biur Halacha (384:1 s.v. eino). 3) The owner only let the non-Jew into his house intending that he wouldn't forbid him from carrying on Shabbat (לא השאיל או השכיר לו על דעת שיאסר עליו). This is the logic of Rashba (Avodat Hakodesh 4:103) codified by Rama 382:1. Bet Meir disagrees on the basis of Rambam. Mishna Brurah (Shaar Hatziyun 382:6, Biur Halacha 384:1 s.v. eino) is hesitant to rely on this Rashba unless it is also possible to remove the non-Jew whenever he wants, in which case even according to Rambam and Gra sechirut reshut isn't necessary. Shulchan Aruch Harav 384:1 does not apply this logic unless the non-Jew is staying there permanently for like a year but if he's just a guest this logic does not apply. Biur Halacha 384:1 s.v. eino quotes this. [Rashba himself does rejects this entire leniency in his Chiddushei Harashba 72a, Avodat Hakodesh (Bet Hanetivot 4:60), and Responsa (Meyuchasot Lramban 220) according to the manuscript version. Nonetheless, Maggid Mishna and Rama based on Rashba (Avodat Hakodesh 4:103) rule like this reason alone. Also, see Chidushei Hameiri 61b who quotes that Ramach, Ramban, and Rashba all held of this leniency.]</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If a non-Jew is a guest at a Jew's house no sechirut reshut is necessary.<Ref>There are several ways to permit a non-Jew who is a guest at a Jew's house: 1) The non-Jew is only staying there less than 30 days and doesn't visit there regularly. In that case, Shulchan Aruch O.C. 384:1 based on Yerushalmi, Rosh, and Tur that no sechirut reshut is necessary. 2) If the owner can remove the non-Jew (''matzuy lsalkinhu'') a sechirut reshut isn't necessary. This is the view of Gra 382:3 and Biur Halacha (384:1 s.v. eino). 3) The owner only let the non-Jew into his house intending that he wouldn't forbid him from carrying on Shabbat (לא השאיל או השכיר לו על דעת שיאסר עליו). This is the logic of Rashba (Avodat Hakodesh 4:103) codified by Rama 382:1. Bet Meir disagrees on the basis of Rambam. Mishna Brurah (Shaar Hatziyun 382:6, Biur Halacha 384:1 s.v. eino) is hesitant to rely on this Rashba unless it is also possible to remove the non-Jew whenever he wants, in which case even according to Rambam and Gra sechirut reshut isn't necessary. Shulchan Aruch Harav 384:1 does not apply this logic unless the non-Jew is staying there permanently for like a year but if he's just a guest this logic does not apply. Biur Halacha 384:1 s.v. eino quotes this. [Rashba himself does rejects this entire leniency in his Chiddushei Harashba 72a, Avodat Hakodesh (Bet Hanetivot 4:60), and Responsa (Meyuchasot Lramban 220) according to the manuscript version. Nonetheless, Maggid Mishna and Rama based on Rashba (Avodat Hakodesh 4:103) rule like this reason alone. Also, see Chidushei Hameiri 61b who quotes that Ramach, Ramban, and Rashba all held of this leniency.]</ref></div></td></tr>
</table>Unknown userhttps://halachipedia.com/index.php?title=Allowing_Carrying_Using_an_Eruv_Chatzerot&diff=31280&oldid=prevUnknown user: /* How to do sechirut reshut */2023-03-08T16:24:09Z<p><span dir="auto"><span class="autocomment">How to do sechirut reshut</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 16:24, 8 March 2023</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># As long as there are two Jews living in in the same place as a non-Jew, a sechirut reshut is necessary. If there would only be one Jew or one Jewish family living where there are non-Jews no sechirut reshut is necessary.<ref>Eruvin 62a, Shulchan Aruch O.C. 382:1, Mishna Brurah 382:1. The reason that there is no need to do sechirut reshut if there's only one Jew is because it isn't common for one Jew to live together with a non-Jew so chazal didn't make a gezera.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># As long as there are two Jews living in in the same place as a non-Jew, a sechirut reshut is necessary. If there would only be one Jew or one Jewish family living where there are non-Jews no sechirut reshut is necessary.<ref>Eruvin 62a, Shulchan Aruch O.C. 382:1, Mishna Brurah 382:1. The reason that there is no need to do sechirut reshut if there's only one Jew is because it isn't common for one Jew to live together with a non-Jew so chazal didn't make a gezera.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===How to do sechirut reshut===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===How to do sechirut reshut===</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># Sechirut reshut works even if it is just verbal. Certainly it is effective if it is a signed document.<ref>Shulchan Aruch O.C. 382:4</ref> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># Sechirut reshut works even if it is just verbal. Certainly it is effective if it is a signed document.<ref>Shulchan Aruch O.C. 382:4<ins style="font-weight: bold; text-decoration: none;">. See [https://www.boropark24.com/news/mayor-adams-completes-brooklyn-eruv-project-by-signing-99-year-lease-for-1] regarding the sechirut reshut of Brooklyn from Mayor Adams for 99 years for 1 dollar.</ins></ref> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#Ideally, sechirut reshut should be done before making the eruv chatzerot. After the fact, the eruv is effective even if it was done before the sechirut reshut.<Ref>Biur Halacha 382:1 s.v. tzarich</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#Ideally, sechirut reshut should be done before making the eruv chatzerot. After the fact, the eruv is effective even if it was done before the sechirut reshut.<Ref>Biur Halacha 382:1 s.v. tzarich</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If a sechirut reshut expired and the eruv food is still around, it is necessary to make a new sechirut reshut and a new eruv.<ref>Shulchan Aaruch O.C. 382:7. Mishna Brurah 382:27 explains that since eruv doesn't work without sechirut reshut, when the sechirut reshut expires it is as though the eruv rwas nullified and a new one is necessary.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If a sechirut reshut expired and the eruv food is still around, it is necessary to make a new sechirut reshut and a new eruv.<ref>Shulchan Aaruch O.C. 382:7. Mishna Brurah 382:27 explains that since eruv doesn't work without sechirut reshut, when the sechirut reshut expires it is as though the eruv rwas nullified and a new one is necessary.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#One person can do the sechirut reshut on behalf of all the Jews in the eruv.<ref>Shulchan Aruch O.C. 382:9. Shulchan Aruch Harav 382:12 clarifies that it isn't necessary to specify with the non-Jew that it is on behalf of all of the Jews. Dirshu 382:50 quotes Chazon Ish who says that the minhag is to be lenient if the one who did the sechirut reshut is away for Shabbat.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#One person can do the sechirut reshut on behalf of all the Jews in the eruv.<ref>Shulchan Aruch O.C. 382:9. Shulchan Aruch Harav 382:12 clarifies that it isn't necessary to specify with the non-Jew that it is on behalf of all of the Jews. Dirshu 382:50 quotes Chazon Ish who says that the minhag is to be lenient if the one who did the sechirut reshut is away for Shabbat.</ref></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Terms of sechirut reshut===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Terms of sechirut reshut===</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># To rent from the non-Jews it is sufficient to say that he is renting it without any stipulations. It is effective if he says that he's renting from them the spaces in order to permit Jews to carry there on Shabbat.<ref>Shulchan Aruch O.C. 382:4</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># To rent from the non-Jews it is sufficient to say that he is renting it without any stipulations. It is effective if he says that he's renting from them the spaces in order to permit Jews to carry there on Shabbat.<ref>Shulchan Aruch O.C. 382:4</ref></div></td></tr>
</table>Unknown user