An eruv ( [? E '? Uv] ; Hebrew: ??? mixed, also transliterated as eiruv or erub , plural: eruvin (Video Eruv
Definisi
This is referred to as "transfers between domains" in English. In Hebrew it is ????? ????? ?????/????? ? and the proper translation is "transferring something from one domain type to another."
Chapters 1 and 11 of the Talmud's tract (book) Shabbat deals with melakha transfer from one domain to another, commonly called "carry".
This treaty distinguishes four domains: private, public, semi-public, and excluded areas. He argues that the transfer of articles from private to the public domain is prohibited biblically; transferring articles between semi public to private or public domain is prohibited rabbi; transferring articles between freed areas and other domains allowed; carrying four amiss articles (about 1.7 m) may be banned in the public or semi-public domain and allowed in private or regional domains to be released; and carrying within a private domain or between private domains may be permitted.
For this purpose "transfer" means "delete and deposit", so bringing articles from one domain type and returning to the same domain type without setting it temporarily for different domain types is not a transfer from one domain type to another.
The public and private domain definitions relate to the number of relative attachments, not on strict ownership. This is a very complex field of law, because the definition of private and public domains is complex, though obvious. Background knowledge, and definitions, domain types should be understood to fully understand transference laws in this context. This law is often referred to as carry . This is a misnomer. Bringing in this type of domain is highly permitted, with a limit of four amo in the public domain. This is a transference between the types of domains that are considered creative activities for the purpose of Sabbath observance.
Indeed, what eruv accomplishes is the incorporation of different types of domains into one type of domain, making carrying in a closed area by eruv is no different than carrying indoors (ie one domain type, that is private domain), which is allowed.
According to Jewish traditional commentators, the category of melacha (work) is mentioned in Exodus 16:29:
Similarly, according to the Talmud, the story of the man who was executed for obtaining wood in Numbers 15:32 is because he violated this prohibition.
Jeremiah 17: 21-22 has also been interpreted to justify this prohibition.
Maps Eruv
Traditions about eruv
According to tradition, eruv must be made of walls or doors at least ten tefachim high, or about 1 m (40 inches). In public places where it is not practical to install walls, doors are constructed of wires and poles. The doors, which often have no practical purpose, are often referred to as eruv , which are false.
If a closed property is owned by more than one person, then all properties must be combined with the acquisition or lease of some property rights, and the designation of food distributed by all property owners. The determination of these foods is called eruv chatzeiros (combining the page) and it is from that, that the term eruv is derived.
The eruv community refers to legal or "mixed" aggregation under Jewish religious property law from separate packages of properties that meet certain requirements into a package shared by all original package holders, allowing People Jews who adhere to the traditional rules of Shabbat to bring children and things anywhere inside a common property without violating the prohibition to bear the burden of crossing the property line on the Jewish Sabbath. Legal aggregation is set to affect Shabbat and Yom Kippur only; on all other days, including Yom Tov, ordinary property ownership applies. Valid aggregation has a number of requirements including agreement among property holders and aggregate rituals.
One valid aggregation requirement is that all packets must be inside a chatzer , or a walled page. For this reason, this type of aggregation is better known as eruv chatzerot (Hebrew: ???? ????? ? ), a "page aggregation," to distinguish it from other types of rabbinically-ordained mixed procedures that also have the name eruv .
In modern times, when housing is not usually set to a walled yard, rabbinic interpretation has allowed this requirement to be fulfilled by making a continuous wall or fence, real or symbolic, surrounding the area to be collected. Fences shall have certain properties and consist of structural elements such as walls or door frames. When the fence is symbolic, its structural elements are often a "doorframes" made of wire, with two vertical wires (often connected to power lines) and one horizontal wire above connecting (often using utility wires). The use of symbolic elements allows eruv to utilize power poles and the like to include the entire modern city environment in legal aggregation. In contemporary Jewish discourse, "an eruv " often refers to this symbolic "hedge" which creates and shows the boundaries of the symbolic "walled pages" in which halakhic (from "halakha," meaning the body of Jewish law ) A valid property aggregation may occur, rather than the aggregation or legal status of the property.
Eruv for bringing
There are 39 categories of activities that are prohibited on Shabbat. On the Sabbath (Jewish Sabbath), the traditional interpretation of Jewish law forbids moving objects from one domain to another, no matter the weight or purpose.
Although there is no explicit biblical prohibition in the five Books of Moses to bring objects between domains on the Sabbath, the Oral Torah quotes two sources referring to this prohibition. "Let no man come out of his place on the seventh day" (Ex 16:29). This verse is in the context of collecting Manna bread. The rabbis said, "Do not let a man get out of his place with a container in his hand." According to this, Manna can not be gathered on the Sabbath because it can not be brought to the house of the Israelites.
Second, "So the people refrain from bringing" (Exodus 36: 6). This verse explains that the Israelites refrained from bringing further material for the construction of the Tabernacle. The rabbis believed that this event took place on the Sabbath, not only because there was no more supplies needed, but also because people were not allowed to take the supplies to the Levite camp. The Rabbis received prohibited acts of the Sabbath from the actions taken to build the Tabernacle. On the basis of this, one explanation is that since this verse is written in the context of the Tabernacle, it is appropriate to bring down further that people cease to observe the Sabbath.
According to Jewish law as understood by the Talmud, this prohibition includes three acts:
- Moving objects from closed areas (such as private homes, public buildings, or gated areas) to major highways,
- moving objects from the main road to a closed area, or
- moving objects over four cubits in a large road.
To prevent confusion about what constitutes the main road, rabbis extend the ban to every non-fenced or walled area.
An extra rabbinic ban, the Jewish religious tradition ascribes to King Solomon's court, prohibits bringing in every area divided by residents more than one residence, even if surrounded by fences or walls. However, in this case an area surrounded by a wall, carry is permitted through the use of eruv . The eruv consists of food items - common bread - shared by all occupants. By eating this together, all occupants considered as if they were living in a shared residence, thus releasing them from an extra ban.
The ban on Sabbaths is mentioned in Jeremiah's prophecy, which warns the people of Jerusalem to "beware of your souls and not burden the Sabbath" (Jeremiah 17:21).
And it will happen if you listen to me, the word of the Lord, do not bring a burden to this city gate on the Sabbath and sanctify the Sabbath day to not do any work there, Then it will go into the gates of kings and kings of this city sitting on the throne of David, riding on the chariots and horses, they and their princes the men of Judah and the inhabitants of Jerusalem, and this city will be inhabited forever. (Jeremiah 17: 24-26)
Radak, a medieval Jewish commentator on the Prophet, argues that the reason Jeremiah mentions carrying the burden through the city gates is that Jerusalem has eruv and its walls form a boundary, so bringing into the city is permitted. This view that the whole city can have eruv influences the later view that an eruv can include "pages" covering a large area. Radak also argues that the reference to the "king" rather than a single king refers to the future kings of the future, and hence this prophecy, with its emphasis on the importance and strength of redemption observing the prohibition to bear the burden beyond the Shabbat eruv, remains available to this day. The Talmud, in the Tractate Shabbat, argues that the consistent obedience of the Sabbath can bring redemption to the Jews.
Eruv chatzerot
The eruv chatzerot , or "mixed [ownership of] courtyards/domain", operates so that all residents treat the whole area as their common "home". In the case of closed pages with many tenants, from a legal point of view it is already a private domain. However, because of some tenants, it appears to be a public domain (whereas it is not). To bypass the issue of what appears to be a public domain, all tenants share the responsibility of collecting certain food items to make the page appear again into a private or single domain. In other words, it is a religious law mechanism that converts a closed shared shared space (eg, page) into a common space. In order to be attached, the area must be surrounded by walls, fences, or tzurot ha-petah , "doorframes". If not carry is still prohibited in accordance with the previous restrictions, as above.
In many cases - for example, in hospitals, nursing homes, school campuses, apartment complexes, or walled cities - shared area demarcation consists of original walls or fences.
The fence can also be made symbolically, using pegs and ropes or wires to demarcate door frames. When an eruv is made to demarcate contemporary Jewish environments, a symbolic fence is usually constructed in this way, using power lines and wires and solid walls available. Thus, modern eruvs generally consist of a series of "doorframes," with poles that form the doorposts (lachie, lechai'in) and wires form lintels (< i> korah ). Natural walls such as riverbanks or steep hills can also be used as part of eruv (in certain limited cases and even then it is moot), as does the actual wall of a building.
As mentioned above, the term " eruv " in modern Jewish usage often refers to a rope or rope that creates a symbolic "walled yard." But the term, in its formal use as the legal term of Jewish law, refers to the process of sharing ownership in a closed domain. This is done by using Jewish legal norms and procedures, which have different property and transfer property laws from the laws of the surrounding community. The transfer of property needed to create a common domain on Shabbat under Jewish law is officially done today by asking one resident to provide "bread" to other residents to be saved, to create shared ownership of food for the whole community. This is usually done by community rabbis to ensure that it is done properly, and the bread is usually matzo to ensure that it will be edible and used for a long time. (Usually replaced once every year.) In the Talmud and other classical rabbinic sources, the term eruv refers to the bread itself. Because domains are flanked and transferred to joint ownership in connection with Jewish law, bringing objects within eruv renders them in a single domain, and therefore does not violate the prohibition of transferring objects from private to shared domains on Shabbat. Creating eruv involving public property requires a government entity to grant permission to be valid, often by issuing a symbolic proclamation that has no weight in secular law (see Legal status).
No rabbi denied the concept of eruv . However, in practice, some rabbis disagree about the valid technical requirements of eruv , and can therefore instruct their followers that some eruvin are invalid and should not be used.
In general, authorities agree that eruvin is subject to certain restrictions: they may be placed only in certain places; may not have an unlimited size; and subject to a number of limitations.
For example, the prohibition to walk too far outside the city limits ( techum , see Eruv techumin) limits the probability of size eruv . In the same way, the ban on carrying in the "public" area has traditionally been interpreted narrowly to cover only the most crowded places. However, this prohibition limits an eruv to only include environments and paths that can be characterized as "private" or "semi-private". There is disagreement among the authorities about the level and correct interpretation of some of these limitations. In addition, the size of eruv can be limited by a number of practical considerations. For example, the requirement that the limit of eruv be thoroughly checked every week and any necessary repairs done before sundown on Fridays limits the area that practically can be covered by eruv that can be managed. The utility sensitivity and general crew's work on interrupting eruv -related annotations when making improvements can vary widely. Political and institutional differences, or differences about the correct interpretation of relevant Jewish law, may also result in separate areas managed by separate organizations.
Overcome without eruv
Many of those living in areas without eruv are accustomed to living without one and have adjusted their Shabbat practices accordingly. However, those who live in places that have eruv and visit a place without one, or if eruv are temporarily unworkable (possibly due to wind or snow damage), may have difficulty making adjustments. Similarly, those who have young children, certain medical complaints and certain disabilities often feel trapped during Shabbat.
Even without eruv , there is no problem with wearing clothes outside, as long as it is normal clothes and worn in the normal way, as it is considered secondary, and "part of," the person is self. The same applies to most medical items attached to the body and can be considered secondary, such as plaster, bandages, or goggles.
The rabbinic (poskim) authority has historically differed on the use of sticks, wheelchairs, or other similar devices by the less able. Some have allowed their use even without eruv and others do not. However, in recent years, the majority of postcards have been leaning towards enabling this device, because, if they are banned, disabled individuals may try to leave their homes on Shabbat without device (s) and are therefore at risk of serious injury.
Loose drugs can not be brought; most authorities agree that it is better for people who are constantly in need of fixed treatment at home rather than breaking Shabbat with drugs. But, if the person leaves the house, then requires drugs, it is allowed under Pikuach nefesh law to destroy Shabbat and bring the drug to the person. A small number of authorities in recent years have permitted to bring medicine, however, because such a person may be tempted to leave home without him, and then his life may be threatened thereafter.
Most authorities also allow the use of jewelry by women. There are different habits about the use of jewelry watches by men. Since men's jewelery for jewelry purposes has become more common in recent generations, the use of watches by a man is accepted, provided that the watch is viewable by others and not covered by the sleeve.
In communities without eruv , it is customary to create belts, bracelets, necklaces, or similar wearable articles that incorporate housekeys so that keys can be worn rather than taken out of the house. To be properly "used" rather than "carried", the key must be an integral part of the belt, bracelet, or other item rather than just attached to it. This can be a piece of jewelry if worn in a way that others see or the components necessary to keep a wearable object tied up. Special "shabbos belts" and similar items that combine these properties are sold in religious stores. A tallit can be worn when walking to/from the synagogue. Prayer books and other books should not be brought; either they should be taken to the synagogue before the Shabbat or any other book of congregational prayer should be used.
Checking eruv
The boundaries of eruv should be checked regularly. If the limit is incomplete and contiguous in each element (ie one of the missing or damaged boundary elements), there is no valid eruv that can exist that shabbat, and carry remains banned. Eruv association, in general, maintains a hotline or website informing the community about the status of eruv on Friday afternoon.
Activity is prohibited even within eruv
Although valid eruv allows people to carry or move most items outdoors on Shabbat, all other Shabbat restrictions still apply. This prohibition includes:
- Handles objects (or, according to some, moves) that muktzah , either indoors or outdoors.
- Opening an umbrella, which is analogous to setting up a tent, and belonging to the construction category. Since umbrellas may not be opened, they are muktzahs.
- Ordinary day activities ( uvdin d'chol ), 'to protect the sanctity of Shabbat'. The exact scope of this prohibition is subject to various rabbinical opinions.
- Moving or carrying goods in preparation for post-Shabbat activities ( hakhana ), unless someone has a legal use for them on the Shabbat itself.
- Many sports and sports-related activities: Many people consider balls of muktzah ; others do not. In general, sports that produce holes or traces carved into the playing surface can be played only on such non-destructive surfaces. Any exercise is only permitted on Shabbat if it is done for the pleasure of the activity itself, not for other reasons such as health.
Eruv in Conservative Judaism and Reform
Although the Conservative Judaism Committee on Jewish Law and Standards authorizes exceptions to the general rule of Sabbath obedience to allow driving to attend the synagogue, it formally requires the same rule of Shabbat adherence as Orthodox Judaism with regard to carrying the burden. Therefore, the Conservative Jewish rabbinate requires the use of eruv to carry beyond this exception. Compliance with formal requirements varies. In general, conservative and organizational authorities do not seek to establish or develop rules for eruvin that are different from those established by Orthodox authorities and organizations.
Reforms, Reconstructionists, and other more liberal branches of Judaism do not call for the necessity of adhering to the underlying traditional rules of the carrier, and hence the issue of eruv is irrelevant.
Community with eruvin
In Israel, almost every Jewish community is covered by an eruv . Outside Israel, there are more than 150 communities of eruvin, as well as thousands of private communities that cover only a few houses, or connect the synagogue to one or more nearby homes. Most of the major cities in North America have at least one, often just surrounding the Orthodox Jewish neighborhood rather than the entire city. Outside North America, there is eruvin in Antwerp; Amsterdam; Bury, Greater Manchester (Whitefield); Johannesburg; London; Melbourne; Perth; Strasbourg, Sydney; Gibraltar; Venice; Vienna and Rio de Janeiro, Brazil.
Controversy
The eruvin installation has become a contentious issue in many environments around the world, with notable examples like London Borough of Barnet; Outremont, Quebec; Tenafly, New Jersey; Westhampton Beach, New York; and Bergen County, New Jersey.
Since property owners are the owners of public roads, sidewalks and power lines where symbolic boundaries must be strung together, some authorities have interpreted Jewish law that requires local governments to participate in the process as one of the property owners by agreeing to the creation of eruv, and granting permission for development the symbolic limit on its properties. In addition, because municipal law and utility company rules, in general, prohibit third parties from assembling ties to power lines and cables, the creation of eruv often requires obtaining permits, conveniences, and exceptions for local regulations. This requirement that the government grant an active license to eruv has generated political and legal controversy.
Legal status
In the United States, the legal controversy about an eruv in a community often focuses on the provisions of the First Amendment of the Constitution of the United States, which discusses the relationship between government and religion. Opponents of an eruv usually take the view that government participation in the eruv process necessary to approve its construction violates the First Amendment against the government's prohibition on religious establishment. Proponents take the view that it is a religious accommodation that is constitutionally permissible rather than establishment. Proponents also argue that the Free Exercise Clause expressly requires the acceptance of government, on the grounds that government interference with or failure to accommodate an eruv is a discrimination against or inhibition of the constitutional right of religious freedom.
In the Tenafly Eruv Association v. Borough of Tenafly (309 F.3d 144), Judge Ambro, writing for the Third Circuit Court of Appeals of the United States, stated that members of the Eruv Association have no intrinsic right to add attachments to telephone poles in the Borough property and that the borough, if want, can enforce general rules, neutral on all attachments to enforced power poles against eruv . However, Judge Ambro argued that in this case, Borough did not enforce a truly general or neutral ordinance for allowing various attachments to power lines for non-religious purposes, including marking and other items. Because it allows an attachment to a power pole for secular purposes, the court holds it, it can not selectively exclude attachments for religious purposes. The United States Supreme Court refused to hear the case. It was later cited as a precedent by a number of other federal courts ruling out disputes between the eruv and local government associations.
In Outremont, a neighborhood in Montreal, Quebec, Canada, the city adopted a policy to remove the cable eruv . The Hasidic Community obtained an order preventing such an action by the city authorities.
In general, state legislation has regulated whether and to what extent the government can allow or assist the erection and maintenance of demarcation limits on public property. It does not deal with the nature of the aggregation agreement or acknowledge eruv as having any legal effect or as applying a meaningful change in the ownership of a real property or lease. For the purpose of liability for accidents, violations, insurance, and other secular items that occur under Shabbat, State law treats the property in an eruv as it continues to be a separate package.
Disagreements among Orthodox groups
There are instances where various Orthodox rabbis deny the validity of an eruv or whether eruv can actually be built in a particular environment.
One of the oldest halakhic disputes in the United States revolves around the problem of eruv in Manhattan (which is an island bordering the estuary linked to the Atlantic Ocean), in New York City. Some halakhic opinions refer to an island-strengthened wall against the oceans as a contribution and form a 'nature' eruv , and this view has been relied upon by rabbis in the early twentieth century to enable their followers to perform shabbat in Manhattan. In the 1950s, a proposal by Rabbi Menachem Mendel Kasher to establish an eruv in Manhattan gained support from many prominent rabbis, including Rabbis Yosef Eliyahu Henkin, Dovid Lifshitz, and Ephraim Oshry, and Kopishnitzer, Novominsker and Radziner Rebbes. Other authorities, such as Rabbis Aharon Kotler and Moshe Feinstein, filed objections, and major controversy ensued. In the end, Agudas Horabonim's opponents issued a declaration against him.
In June 2007, the East Side section of the internal Manhattan Eruv was completed, offering an eruv in Manhattan to Orthodox Jews living in East, Upper East, and Upper West Sides. There are also two eruvin in the Washington Heights Manhattan neighborhood, one covering the Yeshiva University area and another part of the Sinai Jewish Center and covering the Fort Washington area.
Another ongoing dispute is the status of two inter-connected eruvin in Brooklyn: The Flatbush eruv and Boro Park eruv. The Boro Park eruv , from its initial construction, was not accepted by most Hasidic communities although acceptance there has increased over time and been rejected by most of the non-Hasidic lithuanian yeshiva communities. The Flatbush eruv was originally built with the support of the Modern Orthodox community and was later enhanced with the support of several local non-modern Orthodox families called locals. It was completely rejected by many "Lithuanian yeshiva communities" led by rosh yeshivas ("dean") of the great yeshiva of Yeshiva Rabbi Chaim Berlin, Mir Yeshiva, and Yeshiva Torah Vodaas based in the Flatbush section of Brooklyn. In Williamsburg part of Brooklyn, there are several disputes about the making of eruv , with Rabbi Zalman Leib Teitelbaum, Satmar Rebbe of Williamsburg leading the opposition to eruv .
Other forms of eruv
The term eruv is also used to refer to other unrelated concepts in halakha. These include eruv techumin which enables a person to travel beyond the normal travel limit on Shabbat or vacation, and eruv tavshilin which allows one to cook for Shabbat on a holiday that immediately precedes Shabbat that.
Eruv techumin
An eruv techumin (Hebrew: ???????? "mixed border") for traveling allows a traditionally devout Jew to travel on foot on Shabbat or Jewish holidays at beyond 2,000 cubits a limit (one biblical) imposed by rabbinic restrictions. Jews prepare food before Shabbat, or before the holidays which they plan to travel further than usual are permitted on such days. Orthodox Judaism prohibits motorized transportation, in spite of the presence of an eruv to carry certain non-motorized transport permits, such as strollers and wheelchairs.
Eruv tavshilin
An eruv tavshilin (Hebrew: ??????????? ?, lit. Ã, 'mixed cooked food items') are made at home on a holiday night with job demands that precede the Sabbath. This is made by taking cooked goods and baked goods, and placing them together. It is common to use a piece of cooked egg, fish, or meat as a cooked item and a loaf of bread or matzah as a baked item. This is necessary because when allowed to cook and transfer fire on holidays (unlike the Sabbath and Yom Kippur, when this activity is prohibited), this activity is allowed to be used only on holidays, and not for the next day.. The eruv tavshilin makes it possible to start preparing for the Sabbath before the holidays, and continue to do so. Food from eruv tavshilin is traditionally eaten on the Sabbath after the holidays.
See also
- Bible miles
- List of eruvins
- 2017-18 Bergen County eruv controversy
References
External resources
General
- Eruv.org - Eruv Global Info, FAQ, and Eruv Global Directory
- Eruv.org - Eruvin Global List with websites, maps, and contact information
- BBC Eruv FAQ
- Eruvonline Blog
- Boston Eruv FAQ article
- String Theory , Harpers Magazine
- Barry Smith, Ontology Eruv, from Kanzian C. (ed.), Cultures: Conflict - Analysis - Dialog , Frankfurt: Ontos Verlag, 2007, 403-416.
- Adam Mintz, History of the Eruvin City, 1894-1962
- Jennifer Cousineau (Spring-Summer 2005). "Rabbinic Urbanism in London: Ritual and Cultural Material of the Sabbath". Jewish Social Studies . 11 (3): 36-57. doi: 10.1353/jss.2005.0021 . Retrieved 13/06/2007
Textual resources
- Tractate Eruvin: Mishnaic text with comments Rabbi Pinchas Kehati
- Tractate Eiruvin
Source of the article : Wikipedia
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