סימן תט“ ו סעיף ב ‘ד-‘ ה ‘ שבט תש“פ Fri, Jan 31 2020 Overview Halacha Highlight Siman 415 Seif 2: The beracha for techumin

An eruv techumin may not be made during bein Siman 415 Seif 4 מברך על מצות ערוב .hashemashos but if it was made, it is valid על מצות ערוב He recites the beracha An eruv chatzeiros may be made l’chatchila during writes that when one makes an (סע' ד') bein hashemashos . (M.B. 8) Shulchan Aruch and על מצות ערוב The dissenting opinion in seif 3 would maintain that eruv techumin he recites the beracha the eruv is invalid since it did not have a presumption then declares that the eruv should allow him to travel of being valid. (M.B. 10) 2000 amos from his relocated residence. Mishnah notes that if he did not recite the (ס"ק י"ד) Berurah Siman 415 Seif 3: beracha the eruv remains valid since the beracha is not If two people asked someone to make an eruv for essential. There is a disagreement whether a beracha is them and he made an eruv for one during the day recited when a person relocates his residence personal- rules (א"א סק"ד) and for the other during bein hashemashos and the ly rather than with bread. Pri Megadim one for whom it was made during day was eaten that a beracha is not recited when one makes an eruv during bein hashemashos and the one for whom it “by foot.” He explains that Chazal did not enact the was made during bein hashemashos was eaten after recitation of a beracha for activities that are mental ra- dark, they are both effective but some authorities ther than physical. For example, there is no beracha disagree. recited when one nullifies his chometz . The reason is that berachos are recited only when performing a mitz- demonstrates (סק"י) The dissenting opinion maintains that this leniency is vah activity. Sefer Tosefes Shabbos limited to eruv chatzeiros but does not apply to eruv that one does recite a beracha when he physically relo- techumin . As such only the first eruv is valid since it cates his residence. The Gemara (38a) while had a presumption of being valid so we assume that discussing one who physically relocates his residence it remained valid for the requisite amount of time. states that according to the opinion that maintains that Since the second eruv did not have a presumption of Shabbos and Yom Tov are one kedusha , one does not being valid, it is invalid. (M.B. 11) make an eruv on Yom Tov which is also erev Shabbos.

Siman 415 Seif 4: Rashi explains that the reason is that it is unnecessary to make the eruv since one already has an eruv in When placing down the eruv one recites the beracha place. Rambam, however, explains that the issue is that and then declares, “With this eruv it is making a new eruv would involve the recitation of a על מצות ערוב permitted for me to walk from such and such a beracha l’vatalah . This clearly indicates that one does place 2000 amos in each direction.” If one makes recite a beracha when making an eruv “by foot.” an eruv for many people he should mention them by writes that one who (סי' שצ"ה סק"א) an eruv for many people he should mention them by Sha’arei Teshuvah name or state that it is for the residents of this place. takes bread to use for his and would like The beracha is not essential. (M.B. 14) to use that same bread for his eruv techumin recites (סי' שס"ו ס"ק ע"ט) If he did not make the declaration the eruv is not val- only one beracha . Mishnah Berurah id. However, if he stated, “This should be an eruv ,” it indicates that the wording of the beracha is in the plu- On the other hand, Chaye . על מצות ערובין ,.is sufficient. When making an eruv “by foot” intent is ral, i.e writes that when making an eruv (כלל ק"ב סע' י"ח) sufficient. (M.B. 15) Adam על מצות Levush maintains that one should say that he will walk chatzeiros and an eruv tavshilin the wording is Seemingly in our case the . עירובי תבשילין ועירובי חצרות the following day. If one makes an eruv for many על מצות עירובי תבשילין ועירובי weeks he should mention that in his declaration. (M.B. wording would then be . תחומין (16