Some may think that an eruv
(pronounced ay-roov) has something to do with baby strollers—and to a
certain extent they are right. Actually, an eruv, in modern
terminology, is a technical boundary that allows Jews to carry in
public areas on Shabbat. It is one of those traditions which has blossomed from a basic Torah
principle into a highly complicated legal matter. It has resulted in a
growing body of interest throughout the world, and the establishment of
organizations to carry it out. Some of these corporations have their
own websites. There are eruvs ("eruvim" in Hebrew) all the way from
Richmond, Virginia to Gibraltar to Toronto to Melbourne, Australia to
What is it?
There are eruvs from Virginia to Gibraltar to Toronto to Australia to Tel AvivThe
literal meaning of the word is blending or intermingling, but that
really does not tell us much. The concept of an eruv goes back to the
principle of Shabbat rest. According to Shabbat rules it is forbidden
to carry any item – regardless of its weight, size or purpose – on the
Shabbat. Under Jewish law on Shabbat, it is forbidden to carry anything
from a "private" domain into a "public" one or vice versa, or more than
four cubits (approximately 6 feet) within a public domain. Private and
public do not refer to ownership, rather to the nature of the area. An
enclosed area is considered a private domain, whereas an open area is
considered public for the purposes of these laws.
Practically, it is forbidden to carry something, such as a tallit
bag or a prayer book from one’s home along the street and to a
synagogue or to push a baby carriage from home to a synagogue, or to
another home, on Shabbat.
It became obvious even in ancient times, that on Shabbat, as on
other days, there are certain things people wish to carry. People also
want to get together with their friends after synagogue and take things
with them—including their babies. They want to get together to learn,
to socialize and to be a community.
Given the design of many communities in the past, many neighborhoods
or even cities were walled. As such, the whole area was regarded as
"private," and carrying allowed. That, however, wasn’t always the case.
And today, it is an obvious impracticality to build walls throughout
portions of cities, crossing over or through streets and walkways, in
order to place one’s home and synagogue within the same "private"
The Answer is the Eruv
The answer is a technical enclosure which surrounds both private and
hitherto public domains and thus creates a large private domain in
which carrying is permitted on Shabbat. Colloquially this is known as
The eruv is usually large enough to include entire neighborhoods with
homes, apartments and synagogues, making it possible to carry on
Shabbat, since one is never leaving one’s domain.
A wall can be a wall even if it has many doorways creating large open spacesIt
is technical, because theoretically the eruv should be a wall. However,
a wall can be a wall even if it has many doorways creating large open
spaces. This means that a wall does not have to be solid. Therefore,
the eruv enclosure may be created by telephone poles, for example,
which act as the vertical part of a door post in a wall, with the
existing cables strung between the poles acting as the lintel of the
doorframe. As such, the entire "wall" is actually a series of
"doorways." Added to that there may be existing natural boundaries and
What You Can Carry and What You Cannot
An eruv does not give one a license to carry everything. It does not
allow the carrying of objects whose use is forbidden on Shabbat (See The Shabbat Laws for more on this topic). For example, it is forbidden to carry an umbrella since opening or closing it is forbidden.3
Therefore, an umbrella cannot be carried anywhere on Shabbat regardless
of whether it is within the eruv or not. Pens cannot be carried within
the eruv, since pens cannot be carried on Shabbat at all. Finally,
items which will only be used after Shabbat also cannot be carried on
Shabbat, even within the eruv.
The purpose of the eruv is to allow certain basic necessities to be carried, such as a tallit
or a prayer book, house keys, clothing which is removed on warm days,
and reading glasses. And it allows the pushing of a baby carriage along
with food and diapers.
The Eruv vs. the Law
Part of the fascination in the erection and study of eruvs lies
outside Talmudic and rabbinic literature. It lies in the secular world
of law and lawsuits. Numerous lawsuits have arisen in various parts of
the world involving eruvs. These cases usually involve municipal
by-laws and regulations.
The Washington D.C. eruv includes the White HouseIn
the city of Outremont in the Canadian Province of Quebec, a number of
Orthodox Jews asked their city council for permission to build an eruv.
The city council lead by its Jewish mayor refused even though about one
quarter of the city’s population was Jewish. A non-Jewish judge
overruled the city, noting that the Canadian Charter of Rights and
Freedoms guarantees that religion can be practiced openly. Cases have
also arisen in the United States and other countries.
Despite these problems, the construction of eruvs continues in many
parts of the world. The Washington D.C. eruv includes the White House.
The Strasbourg eruv includes the European Court of Human Rights.
How to Use an Eruv
Because the eruv must remain in good repair in order to effectively
carry out its role, organizations that maintain an eruv usually have a
telephone number or a website where anyone who wants to make use of the
eruv may find out if the eruv is in working order, that there are no
breaks in it and that it is operational.
In most cases, the eruv operators inspect it every week to make
certain that it is "operational." If any part of the eruv has come
down, attempts must be made to make repairs before Shabbat. If this
cannot be done, the effectiveness of the eruv is lost, since the area
is no longer enclosed by a continuous boundary.
Concerns about the Eruv
While there are an increasing number of eruvs being established
throughout the world in traditional Jewish communities, support for the
practice is not universal.
There is the concern that if there is an eruv in a community, those
who rely on it may very easily forget when they travel to communities
without an eruv, and carry on Shabbat.
A second concern is that if the eruv breaks during Shabbat, no one
will know. As a result, they will conduct themselves as if there still
is a functioning eruv, this breaking the rules of Shabbat.
It is imperative that an expert rabbi oversee the construction of any eruvThe
final and perhaps the major concern is that because an eruv allows an
exception to the prohibition against carrying on Shabbat, it is quite
natural for anyone regularly using an eruv to forget that this is an
exception; forgetting that there is a prohibition against carrying on
Construction of an eruv is one of the most abstruse areas of Jewish
law. An enormous amount of material has been written on the subject and
the Talmud dedicates an entire tractate to it. Just because a particular area is enclosed by telephone poles and wires is not
sufficient reason to allow carrying within that area. Many areas cannot
be included in an eruv, and many telephone poles do not qualify—for
reasons beyond the scope of this article.
Furthermore, whenever an eruv includes multiple residences, in
addition to the physical (or technical) enclosure encompassing the
area, the inhabitants of the eruv must also be "conjoined" into one
entity through the joint ownership of some food (See Eruv for more on this topic).5
For all these reasons, it is imperative that an expert rabbi oversee the construction of any eruv.