## Kitzur Shulchan Arukh Siman 95

###### Kitzur Shulchan Arukh 95:1
[Kitzur Shulchan Arukh 95:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:1)

אָסוּר לָצֵאת בַּשַׁבָּת וּבְיוֹם טוֹב מִמָּקוֹם שֶׁשַׁבָּת, יוֹתֵר מִתְּחוּם, שֶׁהוּא שְׁנֵי אֲלָפִים אַמָּה. וּמְקוֹמוֹ שֶׁל אָדָם הוּא אַרְבַּע אַמּוֹת. וְהַיְנוּ אִם הָיָה בֵּין הַשְּׁמָשׁוֹת בַּשָּׂדֶה. אֲבָל אִם שַׁבָּת בְּתוֹךְ הָעִיר, כָּל הָעִיר הִיא מְקוֹמוֹ. וְעִבּוּרָהּ שֶׁל עִיר, נֶחְשָׁב גַּם כֵּן לָעִיר. וְאֵיזֶה הוּא עִבּוּרָהּ. שִׁבְעִים אַמָּה וּשְׁנֵי שְׁלִישֵׁי אַמָּה, וְשַׁיָּךְ לָעִיר אַף עַל פִּי שֶׁאֵין שָׁם בִּנְיָן, וְהוּא הַנִּקְרָא קַרְפֵּף הָעִיר. וּמִמָּקוֹם שֶׁיִּכְלֶה, מַתְחִילִין לִמְדֹּד תְּחוּם שַׁבָּת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On Shabbos and Yom Tov¹ 17b. There is a question if this law is Biblical or a Rabbinic enactment. it is forbidden² rule that Yom Tov and Shabbos are equal regarding boundaries, and others say that the laws of boundaries on Yom Tov are only *derabanan*, (Rabbinically ordained). to walk more than 2, 000 *amos* from the place you were³. at the onset of Shabbos. This is [in addition] to the space a person occupies which is four⁴ 396: 8 rules that with regard to *techumin* a person’s place is not four by four *amos*, but rather, eight by eight *amos*. *amos*. This is true only if you happen to be in the field at twilight,⁵ on Shabbos, in which case you must stop and remain in your place until the end of Shabbos. but if you stayed in a city⁶ 396] [at the onset of Shabbos,] then the entire city is considered your place of residence. The outskirts of the city are also considered part of the city. What are the outskirts [of the city]? An area of seventy and two third *amos*.⁷ 57a. [This area] is considered part of the city, even though there are no buildings there. This is called the *karpeif*⁸ [enclosure] of the city. It is from the edge of this area that we begin to measure the *techum Shabbos*.

footnotes:
¹ For it is written, “A man shall not go out from his place on the seventh day.” (Exodus 16: 29) See Maseches Eiruvin
² Some poskim
³ This refers to your place of dwelling which is determined by where you are when Shabbos begins; you then acquire shevisah
⁴ The space the person occupies is not included in the 2, 000 amos. Mishnah Berurah
⁵ Or, if you left the techum
⁶ Even if the city has no surrounding wall. [Shulchan Aruch Harav
⁷ See Maseches Eiruvin
⁸ Means park or yard, or enclosure.


###### Kitzur Shulchan Arukh 95:2
[Kitzur Shulchan Arukh 95:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:2)

עִיר שֶׁהִיא מֻקֶּפֶת חוֹמָה, אֲפִלּוּ הִיא גְּדוֹלָה מְאֹד, מְהַלֵּךְ אֶת כֻּלָּהּ וְעִבּורָהּ וּמִשָּׁם תְּחוּם שַׁבָּת. וְכֵן עִיר שֶׁאֵינָהּ מֻקֶּפֶת חוֹמָה וְהַבָּתִּים סְמוּכִים זֶה לָזֶה, כֹּל שֶׁאֵין בֵּין בַּיִת לְבַיִת יוֹתֵר מִן שִׁבְעִים אַמָּה וּשְׁנֵי שְׁלִישִׁים, נֶחְשָׁב חִבּוּר, וְשַׁיָּךְ לָעִיר, אֲפִלּוּ הוּא מַהֲלַךְ כַּמָּה יָמִים. וּמִבַּיִת הָאַחֲרוֹן, מוֹדְדִין אֶת הַקַּרְפֵּף וּתְחוּם שַׁבָּת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A city surrounded by a wall, even if it is a very large [city], may be traversed over its entire area, including its outskirts, and it is from there⁹ 398: 5. *Bi’ur Halachah* rules like the *Rambam*, and others who say the *karpeif* is added only to connect two cities but it is not considered in calculating the *techum* of a city. that the Shabbos boundary is measured. A city not surrounded by a wall, but whose houses are close to one another, so that the empty space between one house and another is not more than seventy and 2/3 *amos*, is considered as joined together and belonging to the city, even if it would take many days to walk [from one end to the other]. And it is from the last house that the *karpeif* [enclosure] and the Shabbos boundary is measured.¹⁰. *Bi’ur Halachah* is *machmir* and rules that we do not add a *karpeif* to a city that was extended by adding a house.

footnotes:
⁹ Rema
¹⁰ Rema


###### Kitzur Shulchan Arukh 95:3
[Kitzur Shulchan Arukh 95:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:3)

אֵין נוֹתְנִים קַרְפֵּף אֶלָּא לָעִיר. אֲבָל לְבַיִת אֶחָד, אֵין נוֹתְנִין קַרְפֵּף, אֶלָא תֵּכֶף מִקִּיר הַבַּיִת וָחוּצָה מַתְחִיל לִמְדֹּד תְּחוּם שַׁבָּת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
*Karpeif*-enclosures are added only to cities¹¹ a city must have at least three courtyards, each containing two houses. [*Mishnah Berurah* 398: 38] but not to a single house; but it is directly from the wall of the house that we begin to measure the Shabbos boundary.

footnotes:
¹¹ In order to qualify for the addition of a karpeif


###### Kitzur Shulchan Arukh 95:4
[Kitzur Shulchan Arukh 95:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:4)

הָיוּ שְׁתֵּי עֲיָרוֹת סְמוּכוֹת זוֹ לָזוֹ, נוֹתְנִים קַרְפֵּף לָזוֹ וְקַרְפֵּף לָזוֹ. וְלָכֵן אִם אֵין בֵּינֵיהֶן יוֹתֵר מִשִּׁעוּר שְׁתֵּי קַרְפֵּפוֹת, נֶחְשָׁבוֹת שְׁתֵּיהֶן לְעִיר אַחַת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If there are two cities close to each other, we add a *karpeif*-enclosure to each. Therefore, if the distance between [the two cities] is not greater than two *karpeif-*enclosures, the two [cities] are considered as one city.¹² 398: 7.

footnotes:
¹² Shulchan Aruch


###### Kitzur Shulchan Arukh 95:5
[Kitzur Shulchan Arukh 95:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:5)

יֵשׁ כַּמָּה דְּבָרִים בְּעִנְיַן מְדִידַת תְּחוּם שַׁבָּת לְהָקֵל, וְאֵין לַעֲשׂוֹת כִּי אִם עַל יְדֵי בָקִי (שצ"ו שצ"ז שצ"ח שצ"ט).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
There are many *halachos* concerning measuring a Shabbos boundary that are lenient, and it should be done only by someone well-versed in these laws.¹³ 399: 7. These laws are not discussed in the *Kitzur Shulchan Aruch*. He must be an expert surveyor and well-versed in the *halachos*. [*Mishnah Berurah*]

footnotes:
¹³ Shulchan Aruch


###### Kitzur Shulchan Arukh 95:6
[Kitzur Shulchan Arukh 95:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:6)

הַנִּצְרָךְ לָלֶכֶת בַּשַׁבָּת אוֹ בְּיוֹם טוֹב יוֹתֵר מִתְּחוּם שַׁבָּת, צָרִיךְ לְהַנִּיחַ בְּעֶרֶב שַׁבָּת אוֹ בְּעֶרֶב יוֹם טוֹב עֵרוּבֵי תְּחוּמִין. וְצָרִיךְ לְהַנִּיחוֹ בְּתוֹךְ תְּחוּם הָעִיר בְּמָקוֹם שֶׁהָיָה מֻתָּר לוֹ לָלֶכֶת שָׁם (עַיֵּן מג"א סִימָן ת"ח סָעִיף קטן א'). וּבִמְקוֹם שֶׁהִנִּיחַ אֶת הָעֵרוּב, נֶחְשָׁב לוֹ כְּאִלּו הוּא דָּר שָׁם, וְלָכֵן יֶשׁ לוֹ מִמָּקוֹם הַהוּא שְׁנֵי אֲלָפִים אַמָּה לְכָל צַד. וּמִמֵּילָא מוּבָן, כִּי מַה שֶּׁהוּא מַרְוִיחַ בְּצַד זֶה שֶׁהוּא מַנִּיחַ אֶת הָעֵרוּב, הוּא מַפְסִיד מִצַּד הָאַחֵר. דֶּרֶךְ מָשָׁל, אִם הִנִּיחַ אֶת הָעֵרוּב בְּסוֹף שְׁנֵי אֲלָפִים אַמָּה לְצַד מִזְרָח, אָסוּר לוֹ לָלֶכֶת כְּלוּם לְצַד מַעֲרָב, שֶׁהֲרֵי כְּבָר הוּא רָחוֹק מִמְּקוֹם דִּירָתוֹ תְּחוּם שַׁבָּת (ת"ח תט"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On Shabbos or Yom Tov, if you need to walk farther than the Shabbos boundary, you must place an *eiruvei techumim* on *erev Shabbos* or on *erev Yom Tov*.¹⁴ 408: 1. You must place it within the Shabbos boundary lines of the city, in a place to which you would be permitted to walk [on Shabbos].¹⁵ 409: 1. The place where you put down the *eiruv* is then considered as your place of residence. Therefore, you now have [the right to walk] from there two thousand *amos* in any direction. Of course, it is self-understood, that whatever you gain on the side where you put the *eiruv*, you lose on the other side.¹⁶ from the *eiruv* to the city, the entire city is like four *amos* and you can walk another 1, 996 *amos* outside the other end of the city. [*Shulchan Aruch* 408: 1] If there are (exactly) 2, 000 *amos* on the other side you may also consider the whole city as four *amos* and walk another 1, 996 *amos* outside the city. [*Mishnah Berurah* 408: 9] For example, if you place the *eiruv* at the end of two thousand *amos* on the eastern side, you are forbidden to walk any distance whatsoever on the western¹⁷ say that you always have the entire city since you are lodging in it. But in this case even though the whole city is like four *amos* you may not carry past the other side of the city at all. side, for you are already distant from your place of dwelling a *techum Shabbos*, [2, 000 *amos*].

footnotes:
¹⁴ Shulchan Aruch
¹⁵ See Shulchan Aruch
¹⁶ If there are less than 2, 000 amos
¹⁷ Most poskim


###### Kitzur Shulchan Arukh 95:7
[Kitzur Shulchan Arukh 95:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:7)

כֵּיצַד עוֹשִׂין אֶת הָעֵרוּב. לוֹקֵחַ פַּת כְּדֵי מְזוֹן שְׁתֵּי סְעוּדּוֹת אוֹ לִפְתָּן (כְּגוֹן בְּצָלִים אוֹ צְנוֹן וְכַדּוֹמֶה), שֶׁיֶּשׁ בּוֹ שִׁעוּר לְאָכְלוֹ עִם פַּת, שֶׁהִיא כְּדֵי מְזוֹן שְׁתֵּי סְעוּדּוֹת חוּץ מִן הַמֶּלַח וּמִן הַמַּיִם שֶׁאֵין מְעָרְבִין בָּהֶם, וְהוֹלֵךְ אֶל הַמָּקוֹם שֶׁהוּא רוֹצֶה לְהַנִּיחוֹ, וּמְבָרֵךְ בָּרוּךְ אַתָּה ה' אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת עֵרוּב. וְאוֹמֵר, בָּזֶה הָעֵרוּב, יְהֵא מֻתָּר לִי לֵילֵךְ מִמָּקוֹם זֶה אַלְפַּיִם אַמָּה לְכָל רוּחַ, וְחוֹזֵר לְבֵיתוֹ. יָכוֹל לְהַנִּיחַ עֵרוּב אֶחָד לְכַמָּה שַׁבָּתוֹת, וּבִלְבַד שֶׁיַּנִּיחֶנּוּ בְּמָּקוֹם הַמִּשְׁתַּמֵּר, שֶׁלֹּא יְהֵא נֶאֱבָד אוֹ נִתְקַלְקֵל (שפ"ו ת"ח תט"ו תט"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
How do you make this *eiruv?*¹⁸ is to be there in person at twilight until dark. The *Rabanan* said you may make an *eiruv* by having a prescribed amount of food in that place at the onset of Shabbos. [*Mishnah Berurah* 409: 28] You take bread enough for two¹⁹ meals, or relish, like onions or radish, or something similar, enough to eat with bread for two meals, except for salt and water²⁰, such as spices, raw beans etc., and anything that is marginally edible. [*Shulchan Aruch* 409: 7, 386: 5] with which you cannot make an *eiruv*, and go to the place where you want to put the *eiruv*; and you should say: *Baruch atah A-donoy Elokeinu melech ha'olam asher kiddeshanu bemitzvosav vetzivanu al mitzvas eiruv*. [Blessed are You, Hashem, our God King of the Universe, Who has sanctified us with His commandments and has commanded us concerning the *mitzvah* of *eiruv*.] Then you should say:²¹. [*Magein Avraham*] If all you said was, “This should be an *eiruv*,” it is sufficient. [*Chayei Adam*] If you made an *eiruv* by being there from twilight until dark, you need not say anything. [*Peri Megadim*] "By means of this *eiruv* it shall be permissible for me to walk from this place two thousand *amos* in each direction," and then return home. You may place one *eiruv* for many Shabbosos, but you should put it in a safe place, so that it will not be lost or spoiled.²² 416: 1.

footnotes:
¹⁸ The main stipulation for acquiring shevisah
¹⁹ See Chapter 94: 8.
²⁰ There are other things you may not use for an eiruv
²¹ If you did not say this, it is not a valid eiruv
²² Shulchan Aruch


###### Kitzur Shulchan Arukh 95:8
[Kitzur Shulchan Arukh 95:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:8)

יָכוֹל לִשְׁלוֹחַ אֶת הָעֵרוּב עַל יְדֵי שְּׁלִיחַ שֶׁיַּנִּיחֵהוּ בִּשְׁבִילוֹ, וִיבָרֵךְ הַשְּׁלִיחַ וְיֹאמַר, בָּזֶה הָעֵרוּב יְהֵא מֻתָּר לִפְלוֹנִי לֵילֵךְ וְכוּ'. וְצָרִיךְ שֶׁיְהֵא הַשְּׁלִיחַ גָּדוֹל וּבַר דַּעַת אֲבָל עַל יְדֵי קָטָן, אֵין שׁוֹלְחִין. וַאֲפִלּוּ לֹא חָזַר הַשְּׁלִיחַ אֶל מְשַׁלְּחוֹ, יָכוֹל לִסְמֹךְ עָלָיו, דַּחֲזָקָה שְּׁלִיחַ עוֹשֶׂה שְּׁלִיחַוּתוֹ (ת"ט).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You may send the *eiruv* with a messenger who will place it for you. The messenger should recite the *berachah* and then he should say: "By means of this *eiruv* it shall be permissible for so and so to walk etc. …"²³, I will be allowed to walk from that place 2, 000 *amos* in each direction.” [*Bi’ur Halachah* 409: 8—*Peri Megadim*] The messenger must be *bar mitzvah* and of normal intelligence.²⁴, for otherwise he will not put it down for the purpose of the *eiruv*. [see *Sha’ar Hatziyun* 409: 41] But you may not send [an *eiruv*] through a minor. Even if the messenger does not return to the sender, you may rely on him [to have fulfilled your mission], for we take it for granted²⁵ but not to a *de’oraisa*. [*Tosafos* (*Maseches Eruvin* 32a)] The *Kitzur Shulchan Aruch* evidently holds *techumin* is *derabanan*. that a messenger fulfills his mission.

footnotes:
²³ Alternatively you may say, “By means of this bread which my messenger is putting down for an eiruv
²⁴ The messenger must be a person who believes in the Rabbinically ordained mitzvos
²⁵ This rule applies only to a Rabbinic halachah


###### Kitzur Shulchan Arukh 95:9
[Kitzur Shulchan Arukh 95:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:9)

יְכוֹלִין לְעָרֵב בְּעֵרוּב אֶחָד בִּשְׁבִיל כַּמָּה אֲנָשִׁים, וְהוּא שֶׁיְהֵא בָּעֵרוּב שִׁעוּר לְכָל אֶחָד וְאֶחָד. וְצָרִיךְ לְזַכּוֹת לָהֶם עַל יְדֵי אַחֵר כְּמוֹ בְּעֵרוּבֵי חֲצֵרוֹת (סִימָן צ"ד סָעִיף ו' ז'). וְאֵין מְעָרְבִין עֵרוּבֵי תְחוּמִין לָאָדָם אֶלָּא לְדַעְתּוֹ (עַיֵּן אוֹרַח חַיִּים סִימָן תי"ד). וְהַמַּנִּיחַ, אִם הוּא שְּׁלִיחַ לְכֻלָּם, אוֹמֵר: יְהֵא מֻתָּר לִפְלוֹנִי וְלִפְלוֹנִי. וְאִם מַנִּיחוֹ גַּם בִּשְׁבִילוֹ, אוֹמֵר, לִי וְלִפְלוֹנִי וְלִפְלוֹנִי (תי"ג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You may make one *eiruv* for many people, provided the *eiruv* consists of the prescribed quantity of food for each one.²⁶. [If one person makes one *eiruv* for many people,] he must cause them to acquire a share in it through someone else, as is done with *eiruvei chatzeiros* [*eiruv* of the courtyards, see Chapter 94]. You should not make *eiruvei techumin*, [*eiruv* of the boundaries] [for anyone, without] his consent.²⁷ or *bas mitzvah*). [see *Shulchan Aruch* 415: 1 and *Bi’ur Halachah*] One who makes [the *eiruv* for others], acting as the agent for all of them, should say, "It shall be permissible for so and so and for so and so [etc.]" [mentioning all names]. And if he includes himself also, he should say: "For myself and for so and so and so and so."

footnotes:
²⁶ Except for a child less than six years and one day old who is automatically included in his mother’s eiruv
²⁷ You do not need your children’s consent if they are minors (not bar


###### Kitzur Shulchan Arukh 95:10
[Kitzur Shulchan Arukh 95:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:10)

צָרִיךְ שֶׁיְהֵא הָעֵרוּב מֻנָּח בְּמָקוֹם שֶׁאֶפְשָׁר לְאָכְלוֹ בֵּין הַשְּׁמָשׁוֹת, בְּלִי עֲשִׂיַּת אִסּוּר דְּאוֹרָיְתָא. וְלָכֵן אִם הִנִּיחוֹ בְּגוּמָּא וְכִסָּהוּ בְּעָפָר, לֹא הֲוֵי עֵרוּב. כִּסָּהוּ בְּאֶבֶן הֲוֵי עֵרוּב. נְתָנוֹ בְּאִילָן, אִם הָאִילָן קָשֶׁה הֲוֵי עֵרוּב. הִנִּיחוֹ עַל אִילָן אוֹ קָנֶה רַךְ, אֵינוֹ עֵרוּב (סִימָן ת"ח וּבְחַיֵּי אָדָם).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The *eiruv* must be deposited in a place where it can be eaten on Friday at twilight without violating a prohibition of the Torah.²⁸ or in extenuating circumstances, and therefore does not preclude the validity of the *eiruv*. See *Shulchan Aruch* 409: 2. Therefore, if you placed it in a hole in the ground, and covered it with dirt, the *eiruv* is not valid. If you covered it with a stone, the *eiruv* is valid. If you put it in a tree, if the tree is strong, the *eiruv* is valid. If you put it on a soft tree or a reed the *eiruv* is not valid.²⁹ violation. [*Magid Mishnah*]

footnotes:
²⁸ But a Rabbinic prohibition is permitted at twilight for the purpose of doing a mitzvah
²⁹ Because it will almost certainly break off and then it would be a de’oraisa


###### Kitzur Shulchan Arukh 95:11
[Kitzur Shulchan Arukh 95:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:11)

אִם נוֹתֵן אֶת הָעֵרוּב בְּתוֹךְ עִיר, אֲזַי כָּל הָעִיר נֶחְשֶׁבֶת לוֹ לִמְקוֹם עֵרוּבוֹ וְיָכוֹל לָלֶכֶת כָּל הָעִיר, אֲפִלּוּ הִיא גְּדוֹלָה מְאֹד, וְגַם חוּץ לָעִיר כְּדֵי עִבּוּרָהּ וּתְחוּם שַׁבָּת, שֶׁהֲרֵי נֶחְשָׁב כְּאִלּוּ הוּא דָּר בְּאוֹתָהּ הָעִיר (ת"ח ובחי"א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you put the *eiruv* in the middle of a city, then the whole city is considered as the place of your *eiruv*,³⁰ it is considered a private domain in this respect. [*Chayei Adam*] and you may walk throughout the entire city even if it is a very large [city]. [You may also walk] outside the city, to the edge of its outskirts, as far as the Shabbos boundary, for it is considered as though you lived in that city.

footnotes:
³⁰ Even if the city does not have an eiruv


###### Kitzur Shulchan Arukh 95:12
[Kitzur Shulchan Arukh 95:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:12)

אִם יֵשׁ בְּתוֹךְ הַתְּחוּם אֵיזֶה עִיר שֶׁהִיא מֻקֶּפֶת חוֹמָה אוֹ שֶׁהִיא מְתֻקֶּנֶת בְּעֵרוּבִין, אֵינָהּ נִמְדֶּדֶת וְאֵינָהּ עוֹלָה לְחֶשְׁבּוֹן אֶלָּא לְאַרְבַּע אַמּוֹת. וְדַוְקָא כְּשֶׁהַתְּחוּם שַׁבָּת מַגִּיעַ עַד חוּץ לָעִיר, כְּגוֹן שֶׁמִּן הָעֵרוּב עַד הָעִיר יֵשׁ חֲמֵשׁ מֵאוֹת אַמָּה, וְאֹרֶךְ הָעִיר הוּא אֶלֶף אַמָּה, אָז הָעִיר אֵינָהּ נֶחְשֶׁבֶת אֶלָּא לְאַרְבַּע אַמּוֹת, וְיֵשׁ לוֹ מִחוּץ לָעִיר עוֹד אֶלֶף וְאַרְבַּע מֵאוֹת וְתִשְׁעִים וְשֵׁשׁ אַמּוֹת. וְאֵין חִלּוּק בֵּין צַד זֶה שֶׁלִּפְנֵי הָעֵרוּב בֵּין הַצַּד שֶׁלְּאַחַר הָעֵרוּב. אֲבָל אִם תְּחוּם הַשַׁבָּת כָּלֶה בְּאֶמְצַע הָעִיר, אָסוּר לוֹ לָלֶכֶת יוֹתֵר, כֵּיוָן שֶׁהוּא חוּץ לַתְּחוּם, כִּי בְּעִנְיָן זֶה לֹא נֶחְשֶׁבֶת לוֹ כָּל הָעִיר לְאַרְבַּע אַמּוֹת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If there is a town within the *techum* that is either surrounded by walls or equipped with an *eiruv*, that town is not measured [in the 2, 000 *amos*], and is counted only as four *amos*. This is true only when the *techum Shabbos* reaches the town limits. For example, if [the distance] from the *eiruv* to the town is 500 *amos* and the length of the town is 1,000 *amos*, then the town is figured at only four *amos*; and you [may walk] an additional 1,496 *amos* from the town limits. [In this regard] we make no distinction between the side [of the town] nearer the *eiruv* and the side that is farther from the *eiruv*.³¹. But if the *techum Shabbos* ends in the middle of the town, you are forbidden to walk farther than that, since you [would be walking] outside the *techum*, for in this case, the entire town is *not* considered as four *amos*.³² 408: 1.

footnotes:
³¹ There is a difference of four amos
³² See Shulchan Aruch


###### Kitzur Shulchan Arukh 95:13
[Kitzur Shulchan Arukh 95:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:13)

וְכֵן הַדִּין כְּשֶׁהִנִּיחַ אֶת הָעֵרוּב קָרוֹב לִשְׁנֵי אֲלָפִים אַמָּה מִחוּץ לָעִיר, כְּשֶׁהוּא חוֹזֵר אַחַר כָּךְ לָעִירוֹ, כָּלוּ אַלְפַּיִם הָאַמָּה מִמְּקוֹם עֵרוּבוֹ בִּתְחִלַּת הָעִיר קֹדֶם בֵּיתוֹ, אָסוּר לוֹ אֲפִלּוּ לָשׁוּב לְבֵיתוֹ. (כֵּן הוּא דַּעַת רֹב הַפּוֹסְקִים וְכֵן עִקָּר. עַיֵּן אֵלִיָּהוּ רַבָּה) (ת"ח).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The same *halachah* applies when you put the *eiruv* in a place that is close to 2,000 *amos* outside the city. When you return to the city, and the 2,000 *amos* from the place of the *eiruv* end at the beginning of the city before [you reach] your house, you are forbidden even to return to your house. (This is the opinion of most authorities and it is the accepted *halachah*, see *Eliyahu Rabba*.)


###### Kitzur Shulchan Arukh 95:14
[Kitzur Shulchan Arukh 95:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:14)

אֵין מְעָרְבִין עֵרוּבֵי תְּחוּמִין אֶלָּא לִדְבַר מִצְוָה, כְּגוֹן לְהִתְפַּלֵּל בַּעֲשָׂרָה, אוֹ לְהַקְבִּיל פְּנֵי רַבּוֹ, אוֹ חֲבֵרוֹ שֶׁבָּא מִן הַדֶּרֶךְ, אוֹ לִסְעוּדַּת מִצְוָה, אוֹ לְפַקֵּחַ עַל עִסְקֵי רַבִּים, אוֹ שֶׁהוּא בָּא מִן הַדֶּרֶךְ וְרוֹצֶה לֵילֵךְ לְבֵיתוֹ וְכַדּוֹמֶה (תט"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
An *eiruvei techumin* should be made only in order to do a *mitzvah*³³ was not made for a *mitzvah* purpose, some say that it is not valid [*Bahag, Rashba* etc.] and others say it is valid. [*Rambam, Tosafos, Rosh* etc.] *Eliyahu Rabba* says that you can be *meikil* if there is an urgent need. *Mishnah Berurah* 415: 1 is *meikil* even when there is no urgent need, as are the *Chayei Adam* and *Shoeil Umeishiv*. such as to pray with a *minyan*, or to meet your *Rebbe*, or a friend who arrived from a journey,³⁴ to meet a friend is permitted only if he is arriving from a journey, but meeting your *Rebbe* is always a *mitzvah*. [see *Sha’ar Hatziyun*] or to (attend) a banquet in honor of a *mitzvah*, or to take care of communal affairs, or if you had returned from a journey and wanted to go home, or similar things.³⁵ 515: 1]

footnotes:
³³ If the eiruv
³⁴ Making an eiruv
³⁵ It is permitted even in order to stroll through the park to enjoy Yom Tov or Shabbos. [Rema


###### Kitzur Shulchan Arukh 95:15
[Kitzur Shulchan Arukh 95:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:15)

אֵין מַנִּיחִין עֵרוּבֵי תְּחוּמִין לֹא בַּשַׁבָּת וְלֹא בְּיוֹם טוֹב. וְלָכֵן אִם חַל יוֹם טוֹב בְּעֶרֶב שַׁבָּת וְהוּא רוֹצֶה לָלֶכֶת בְּשַׁבָּת, צָרִיךְ לְהַנִּיחַ אֶת הָעֵרוּב בְּעֶרֶב יוֹם טוֹב. וְכֵן בְּיוֹם טוֹב לְאַחַר הַשַׁבָּת וְרוֹצֶה לָלֶכֶת בְּיוֹם טוֹב צָרִיךְ לְהַנִּיחַ אֶת הָעֵרוּב בְּעֶרֶב שַׁבָּת. (דִּין הַמְעָרֵב בְּרַגְלָיו בְּשֻּׁלְחָן עָרוּךְ סִימָן ת"ט סָעִיף ז'. וְדִין יוֹם טוֹב הַסָּמוּךְ לַשַׁבָּת אוֹ שְׁנֵי יָמִים טוֹבִים שֶׁל גָּלֻיּוֹת וְרוֹצֶה לְעָרֵב לַיוֹם הָרִאשׁוֹן לְצַד זֶה וְלַיוֹם הַשֵׁנִי לְצַד זֶה, בְּסִימָן תט"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
An *eiruvei techumin* should not be placed on Shabbos or Yom Tov.³⁶, on Shabbos and Yom Tov. See *Shulchan Aruch* 528: 2. Therefore, if Yom Tov occurs on *erev Shabbos* and you want to walk [beyond the *techum*] on Shabbos, you have to put the *eiruv* in place on *erev Yom Tov* [Thursday]. Similarly, if Yom Tov occurs on Sunday and you want to walk [beyond the *techum*] on Yom Tov, you must place the *eiruv* on *erev Shabbos*. (The *halachah* of one who makes an *eiruv* "with his feet" [is found] in *Shulchan Aruch* 409: 7.³⁷ The *halachos* of a Yom Tov [that occurs] near Shabbos, or the two days of Yom Tov of the Diaspora, on which you want to make an *eiruv*, for one day in one direction and for the second day in the opposite direction, are found in *Shulchan Aruch* 416.)

footnotes:
³⁶ For you are not allowed to acquire things, including shevisah
³⁷ See footnotes 18 and 21.


###### Kitzur Shulchan Arukh 95:16
[Kitzur Shulchan Arukh 95:16](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:16)

כֵּלִיו וּבַהֲמוֹתָיו שֶׁל אָדָם, הֲרֵי הֵם כְּרַגְלָיו. וּבְמָקוֹם שֶׁהוּא אֵינוֹ רַשַּׁאי לְהַלֵּךְ, גַּם אוֹתָן אֵין אָדָם רַשַּׁאי לְהוֹלִיכָן. וְאִם הִשְׁאִילָן לְאַחֵר אוֹ הִשְׂכִּירָן אוֹ מְסָרָן לִשְׁמִירָה, הֲרֵי הֵן כְּרַגְלָיו שֶׁל זֶה שֶׁהֵם אֶצְלוֹ. וַאֲפִלּוּ הוּא אֵינוֹ יְהוּדִי, קָנוּ הַבְּהֵמָה וְהַכֵּלִים שְׁבִיתָה אֶצְלוֹ. וְלֹא עוֹד, אֶלָּא גַּם הַחֲפָצִים שֶׁל אֵינוֹ יְהוּדִי קוֹנִים שְׁבִיתָה בִּמְקוֹמָם שֶׁהָיוּ בֵּין הַשְּׁמָשׁוֹת (שצ"ז ת"א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The property and livestock of a person are subject to the same laws that limit this person. Thus, to a place where he is not allowed to walk no one else is allowed to take them either.³⁸. [*Peri Megadim* 305: 18] If he loaned them to someone or rented them or delivered them to someone for safekeeping, they are subject to the laws applying to the one in whose custody they are.³⁹ 397: 11] Even if this is a non-Jew, the cattle and the vessels acquired *shevisah*⁴⁰ at the [non-Jew's] place. Moreover, even the property of a non-Jew acquires *shevisah* wherever they are [on *erev Shabbos*] at twilight.

footnotes:
³⁸ It is possible that you may not even tell a non-Jew to take them out of the techum
³⁹ Only if he loaned, rented or delivered them before Shabbos (even if the borrower did not come to take the article before Shabbos). [see Shulchan Aruch
⁴⁰ See footnote 3.


###### Kitzur Shulchan Arukh 95:17
[Kitzur Shulchan Arukh 95:17](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:17)

נָכְרִי שֶׁהֵבִיא פֵּרוֹת שֶׁאֵין לָחוּשׁ בָּהֶם שֶׁנִּתְלְשׁוּ הַיּוֹם, (וְכֵן בְּכָל דָּבָר שֶׁאֵין לָחוּשׁ שֶׁנֶּעֶשְֹתָה בּוֹ הַיּוֹם מְלָאכָה) אֶלָּא שֶׁיֵּשׁ אִסּוּר תְּחוּמִים, אִם הֵבִיאָם בִּשְׁבִיל עַצְמוֹ אוֹ בִּשְׁבִיל אֵינוֹ יְהוּדִי אַחֵר, מֻתָּרִין לְיִשְֹרָאֵל מִיָּד אֲפִלּוּ בַּאֲכִילָה, אֶלָּא שֶׁאֲסוּרִין לְטַלְטְלָם חוּץ לְאַרְבַּע אַמּוֹת, אֶלָּא אִם כֵּן הֱבִיאָם לְתוֹךְ הַבַּיִת, אוֹ שֶׁהָעִיר מְתֻקֶּנֶת בְּעֵרוּבִין, אֲזַי מֻתָּרִין בְּטִלְטוּל בְּכָל הָעִיר, שֶׁכָּל מָקוֹם שֶׁמֻּתָּרִין לְטַלְטֵל שָׁם נֶחְשָׁב כְּמוֹ תּוֹךְ אַרְבַּע אַמּוֹת. וְאִם הֵבִיאָן בִּשְׁבִיל יִשְֹרָאֵל, אֲסוּרִין לְיִשְֹרָאֵל זֶה וּלְכָל בְּנֵי בֵּיתוֹ עַד לָעֶרֶב כְּדֵי שֶׁיֵּעָשׂוּ, דְּהַיְנוּ זְמַן שֶׁהָיוּ יְכוֹלִים לַהֲבִיאָם. וּמִכָּל מָקוֹם מֻתָּרִין לוֹ בְּטִלְטוּל תּוֹךְ אַרְבַּע אַמּוֹת אוֹ בְּמָקוֹם הַמֻּתָּר בְּטִלְטוּל. וּבְסָפֵק אִם הוּבְאוּ מִחוּץ לַתְּחוּם, גַּם כֵּן אֲסוּרִין, אֶלָּא אִם כֵּן יֵשׁ לִתְלוֹת יוֹתֵר שֶׁלֹּא הוּבְאוּ מִחוּץ לַתְּחוּם (שכ"ה תקט"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a non-Jew brought fruit and there is no reason to be afraid that it was picked on Shabbos⁴¹. [*Vilna Gaon*] (or any other article about which there is no reason to fear that labor⁴² who permit it. But only if you cannot borrow food from someone else. [see *Shulchan Aruch* 325: 4] was performed on it), it is only forbidden because it has been brought from beyond the *techum*. If [the non-Jew] brought [the fruit] for himself or for another non-Jew, then a Jew is permitted [to make use of it] at once,⁴³ 325: 8. even to eat it. It is forbidden to carry it more than four *amos*,⁴⁴ 405: 9. unless [the non-Jew] brought [the fruit] into the house, or if the city is equipped with an *eiruv*. Then you may carry it in the entire city.⁴⁵ 405: 6. For every place where you are allowed to carry is considered as [your] four *amos*. But if he brought it for a Jew, it is forbidden for this Jew and for his entire family until the *"kedei sheyei'asu"* has passed after nightfall, which is the time it would take to bring it [fom its point of origin].⁴⁶ rules like the *Shulchan Aruch* 325: 8 but the *Rema* says that the time of *kedei sheyei’asu* starts Sunday morning, not on *Motza’ei Shabbos*, because it is not normally done at night [*Taz*]. The *Mishnah Berurah* is *meikil* but says if a *de’oraisa* (like picking the fruit) is involved along with the prohibition of *techumin* you should be *machmir* unless you need it for a mitzvah. Nevertheless, he is allowed to carry it within four *amos* or in a place where carrying is permitted. And when there is doubt if [the fruit] was brought from outside the *techum*, it is also forbidden,⁴⁷ 325: 48 says that in the case of a *safek* (doubt) you may use it immediately after Shabbos, for even if it were brought on Shabbos some *poskim* permit it immediately after Shabbos. unless it is likely that it was not brought from outside the *techum*.

footnotes:
⁴¹ For then you may not handle or eat it because of muktzeh
⁴² If a non-Jew cooked for himself on Shabbos you may rely on the poskim
⁴³ Shulchan Aruch
⁴⁴ Shulchan Aruch
⁴⁵ Shulchan Aruch
⁴⁶ After Shabbos. Thus you do not derive benefit from his bringing it on Shabbos. The Kitzur Shulchan Aruch
⁴⁷ Mishnah Berurah


###### Kitzur Shulchan Arukh 95:18
[Kitzur Shulchan Arukh 95:18](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/95:18)

קָיְמָא לָן, דְּאֵין תְּחוּמִין לְמַעְלָה מֵעֲשָׂרָה טְפָחִים. וְלָכֵן מִי שֶׁבָּא לְתוֹךְ סְפִינָה בְּעֶרֶב שַׁבָּת קֹדֶם כְּנִיסַת שַׁבָּת וְהָלְכָה הַסְּפִינָה אֲפִלּוּ דֶּרֶךְ רְחוֹקָה, מִכָּל מָקוֹם כְּשֶׁהִגִּיעַ בַּשַׁבָּת לַנָּמָל וְיָצָא, יֵשׁ לוֹ מִשָּׁם אַלְפַּיִם אַמָּה לְכָל צַד, כִּי מִסְּתָמָא בַּהֲלִיכַת הַסְּפִינָה הוּא תָּמִיד לְמַעְלָה מֵעֲשָׂרָה טְפָחִים מֵהַקַּרְקַע, וְלֹא קָנָה שְׁבִיתָה עַד הַמָּקוֹם שֶׁהוּא בָּא לַיָּבָּשָׁה. אֲבָל אִם בְּתוֹךְ הַשַׁבָּת יָצָא מֵהַסְּפִינָה וְחָזַר וְנִכְנַס לְתוֹכָהּ, מֵאַחַר שֶׁהָיָה בַשַׁבָּת בַּיַבָּשָׁה, קָנָה שָׁם שְׁבִיתָה. וְאִם הָלְכָה הַסְּפִינָה אַחַר כָּךְ חוּץ לַתְּחוּם, אֲזַי אֵין לוֹ שָׁם אֶלָּא אַרְבַּע אַמּוֹת, כְּדִין יוֹצֵא חוּץ לַתְּחוּם. וְכֵן אִם הָיְתָה הַסְּפִינָה בַּשַׁבָּת בְּמָקוֹם אֶחָד שֶׁאֵין שָׁם עֲשָׂרָה טְפָחִים עַד הַקַּרְקַע, קָנָה שָׁם שְׁבִיתָה. וְאִם מִסְתַּפֵּק אִם הָיְתָה בְּמָקוֹם כָּזֶה אוֹ לֹא, אַזְלֵינָן לְקֻלָּא (סִימָן רמ"ח ת"ד ת"ה וְעַיֵּן סִימָן ת"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
We have an accepted rule that the prohibition of *techumin* does not apply above ten *tefachim*⁴⁸ 43. The *Shulchan Aruch* 404: 1 says where *techumin* are *derabanan* we are *meikil*. The *Kitzur Shulchan Aruch* holds that *techumin* are always *derabanan*. [above the ground]. Therefore, if you boarded a ship on *erev Shabbos*, before the beginning of Shabbos and the ship sailed, even on a long voyage,⁴⁹. nevertheless, when it reaches port on Shabbos and you go ashore; you are permitted to walk from there 2, 000 *amos* in any direction. Because, there is no doubt, that during the entire voyage of the ship you were always above ten *tefachim* from the ground, and did not acquire *shevisah* until you landed. However, if during the Shabbos you went ashore and returned to board the ship again; since you were on land during Shabbos, you acquired *shevisah* there. If the ship sails afterwards beyond the *techum*, then you have on the ship only four *amos* within which you may walk, which is the *halachah* regarding someone who goes beyond the *techum*.⁵⁰, even if he is in a place surrounded by walls. If he was forced to go out, or he went out accidentally and is in a place enclosed by walls he may move about the whole enclosed area. See *Shulchan Aruch* 405. If the ship reached a place that is less than ten *tefachim*⁵¹ 405] above the ground, you have acquired *shevisah* there.⁵² and *Rashba* say when the boat is moving you do not acquire *shevisah*. See *Eiruvin* (45). If you are in doubt whether or not the ship was at such a place you may be lenient.⁵³ 404. Because it is a *safeik derabanan* (doubt pertaining to a Rabbinical prohibition) and you may be *meikil*. Also see *Sha’ar Hatziyun* 404: 10.

footnotes:
⁴⁸ This is an undecided question in Maseches Eiruvin
⁴⁹ More than 12 mil
⁵⁰ Which states that if he does so on purpose he has only four amos
⁵¹ From the bottom of the ship to the ground. [see Aruch Hashulchan
⁵² The Ramban
⁵³ Rema