The eruv in theory and practice
Baruch ata Hashem … asher kidshanu b’mitzvotav v’tzivanu al mitzvat eruv.
THIS blessing is most popularly known from eruv tavshilin, the ceremony observed prior to a yom tov directly preceding Shabbat. One sets aside some food and recites the blessing; having commenced preparation for Shabbat prior to yom tov, one may continue the process on the Friday of yom tov itself.
In this regard, the eruv -— which literally means “mixing” -— refers to the mingling together of the foods cooked prior to yom tov with those now allowed to be cooked on the Friday.
However, there are two other situations where this blessing is recited. Halachah forbids walking more than 2000 amot (about one kilometre) beyond city boundaries (techumin) on Shabbat.
One needing to walk up to twice this distance may designate a halfway point by placing some food there (perhaps in a makeshift shed or tent); through eruvei techumin such points then become an extension of the urban place of residence, allowing one to walk a further 2000 amot. This eruv mixes or joins together two spaces as if they were one.
The third situation is eruv chatzerot (the mingling of properties) facilitating carrying on Shabbat.
Here too “making the eruv” does not refer to the construction of poles and wires that stands in for the walls of a walled city. It refers to the fact that prior to each Pesach, a communal rabbi (or other person) sets aside matzot as a nominal meal to be shared in principle by members of the community. He then recites the blessing followed by a formula declaring that through those matzot we become one unit allowed to carry from one property to another on Shabbat, as if the whole area was under one ownership.
Of course, a prerequisite for such an arrangement is that the area in question be clearly delineated. In the absence of real city walls, the boundary is defined by a continuous series of what is termed “tzurat hapetach” -— literally “the form of an opening [or gateway]”.
This involves an arrangement of posts with a wire across the top — facilitated by utility poles found in most metropolitan cities. However, as the wire must literally traverse the top of such poles (and not be attached to crossbars as is often the case), additional work is often required to bring the framework in question totally in accordance with halachic requirements.
It is the need to so construct that arrangement, to check it each week for changes caused by power company works or accidental pole damage and to carry out repairs when necessary, that places a cost burden on local eruv committees.
Melbourne’s first eruv was facilitated by Rabbi Boruch Zaichyk of the Mizrachi community during the 1980s with the encouragement of Hans Bachrach. Controversial because of the mode of its construction, it was replaced following Rabbi Zaichyk’s departure by a communally funded eruv under the aegis of the Council of Orthodox Synagogues, compliant with the highest halachic standards as laid down by renowned expert, the late Rabbi Shimon Eider.
Also approved by rabbis associated with the Eda Haredit in Jerusalem, today it is supervised locally by Mizrachi’s Rabbi Yaacov Sprung and Adass Israel’s Rabbi Avrohom Tzvi Beck. That eruv has now been operative for exactly 12 years, having initially been launched (albeit since substantially extended in scope) on Shabbat Parshat Ekev, 1997.
Sydney’s initial eruv was completed in June 2002, also under Rabbi Eider’s supervision. Portion was constructed by the Melbourne contractor using the technique with which he was familiar, but it also utilises as boundaries certain cliff faces and fences. In Perth too construction is based on wires and poles.
Years ago, many people associated facilitation of carrying on Shabbat with life in Israel. True, there were eruvin in prewar Europe, but until the 1980s they did not really exist across the postwar western world.
When our children were young there was no way that the whole family could go out on Shabbat -— nor could you carry necessities to and from shul on Yom Kippur (which is subject to Shabbat restrictions even on a weekday).
Today Australian Jewry is fortunate that eruvin are a feature of its Orthodox life. Of course like most things, an eruv too comes at a cost. In the European shtetl, funds were collected from all members of the community to cover the cost of the flour for the matzot, thereby ensuring that all had a share in the arrangement.
In the contemporary era, cost sharing relates to the physical infrastructure. But whatever the cost, the outcome is greater communal unity — indeed a worthwhile communal investment in even more ways than simply facilitating carrying and pushing prams.
Yossi Aron is The AJN‘s religious affairs editor.