עירובין ב' | צורבא מרבנן - רו | הרב בן ציון אלגאזי

One Cold, all Rabbi Yeshay. Today we will continue with the laws of Eruvin. As I said last time, we defined that there are seemingly four domains on Shabbat, that's how we started. We have a private domain, we have a public domain, we have a Karmelit, we have a exempt space. The private domain and the public domain are biblical, regarding transferring from them, uprooting, and placing. The Karmelit was given the status of a public domain by Rabbinic decree, meaning even in a private domain it is forbidden to transfer...Excellent. And we stated the problems that exist today. What are the problems that exist today? Because there is a very significant dispute among the Rishonim, a huge one, between 11 or 12 Rishonim versus 11 or 12 other Rishonim, whether there is a condition of 600,000 people. Because in order to be a public domain, according to the opinion of most Rishonim—Rashi stands at the head of them, Rashi repeats this every time—it must be 16 cubits wide, the size of the street, open from end to end, and 600,000 people pass through it daily. That is Rashi. If one of these conditions is missing, it turns from a public domain into a Karmelit. And on the other hand, the Rambam's view, and also the Rambam and his followers, one must say many Rishonim hold: No, there is no condition of 600,000. If there is no condition of 600,000, it is enough that there are only two conditions. Consequently, there are many public domains today, because there are many streets that are open from end to end, they have 16 cubits, so we have a public domain here. The author brought both opinions, in the "S'tam"(unattributed) and the "Yesh Omrim"(some say). It implies that in the S'tam he brought like the Rambam, so he rules the law like the Rambam, and in the Yesh Omrim he brought the view of Rashi. A great rule we have: S'tam and Yesh Omrim—the law follows the S'tam. But the Ashkenazim, yes, so the Biur Halacha brings, are accustomed to rely on those views that say 600,000 are required; that is the view of Rashi and the Tur. And if 600,000 are required, today we do not have 600,000, so it turns into a Karmelit. What is the practical difference between the Sephardim and the Ashkenazim? So that is what we finished last week. If there is a public domain status today, it is impossible to solve the problem through a "Tzurat HaPetach" (a symbolic doorway). They would need a fence 10 handbreadths high, with vertical and horizontal beams. If we argue it is a Karmelit like most of the views of the Rishonim that the Biur Halacha brings, then if it is a Karmelit , by making a Tzurat HaPetach, as is customary today in many cities in Israel , you have solved the problem, and it is possible to move from private to Karmelit and Karmelit to private thanks to the Tzurat HaPetach. Up to here is what we did last week to reset you on the subject of Eruvin, but what is it, in the yeshiva here I gave a general lecture where we studied for an hour, actually I gave a general lecture and I wanted to prove in the general lecture that today, according to certain views, there is no public domain status at all , there is no public domain today, even for Sephardim there is no public domain , and if there is no public domain, what , what are you saying? >> So when you bring that, everyone is relieved, yes. So, so, so...listen, I must say that when I say this, I always remember a joke about Rabbi Elyashiv. That Rabbi Elyashiv asked him—may he live a long life—Rabbi Zilberstein, who is his son-in-law, you know what he calls him: "Morchami," "Morchumi," and "Morgisi," Morgisi was his brother-in-law—the Rabbi, these are world-renowned giants. In short, he says : "I asked someone about a certain law, and he told me that one can be lenient here." Two weeks later he saw him, he says to him: "Well, did you allow them leniency?" He says to him: "Why?" Is it a leniency that the public cannot endure ? There are leniencies that you cannot [ make], but this lesson really caused a great stir and still causes a stir. I must tell you, I proved from a few recent sources—mainly from Rabbi Menashe HaKatan, who was called the "Ba'al Mishneh Halachot" in America—that he claims there is no*Reshut HaRabim*today . He proves it in a very clear way, and let's say the essence of his words, this is the summary: he claims that a*Reshut HaRabim*must be a place where people pass through like in the desert, the flags of the desert, passing continuously without any interruption in the middle. He says even in America, on Fifth Avenue , the public—I don't know who is there— there is no, there is no ability to pass through continuously, there is a red light. A red light creates a break; when there is a state of stopping, it can no longer be called a*Reshut HaRabim*, because by law you cannot pass without having it change. He says, don't call it...the traffic light changes from red to green, you, you are not permitted to walk in the middle of the road. There are cars passing there, by law you must walk on the sidewalk. When the public is pushed to the sides and there is no ability to pass through continuously, it does not have the definition of a*Reshut HaRabim *. That is how he innovates a wonderful new idea, and he makes one more very interesting argument—on this he also has a disagreement with Rabbi Feinstein, zt "l—he claims that all those passing in vehicles are not considered as passing in a*Reshut HaRabim*. Why? Because every vehicle on its inside is considered a* Reshut HaYachid*. After all, the vehicle has four by four handbreadths, a height of ten handbreadths, enclosed like a house; it is a walking apartment. He says, if so, you cannot count them toward the 600,000 . Either way, Rabbi Menashe is consistent in his view: there is no definition of*Reshut HaRabim*. That is the view of the*Mishneh Halachot*, but there is someone else who follows his path, earlier, earlier than him, but with a completely different definition: there is no*Reshut HaRabim*. That is the *Aruch HaShulchan*. The*Aruch HaShulchan *writes in the chapter dealing with these definitions, and says:" In my opinion, today there is no*Reshut HaRabim*. "Why? He says:" Look, look at a very beautiful thought. "The*Aruch HaShulchan*was brilliant in his halachic perspective. He says:" The*Reshut HaRabim*that once was—by the way, it is proven in explicit Gemaras, a Gemara in Bava Batra...there was...there was one central*Reshut HaRabim*, which would lead through the city from one end to the other; therefore, it needs to be open-ended. " They would enter from the*Reshut HaRabim *into alleyways, and the alleyways contained courtyards. Anyone familiar with the Gemara in Eruvin—everyone here nods their head when I say something from Shas, everyone here nods immediately," Shasniks "in the positive sense of the word—so, so, so...there were courtyards. So what would happen in those courtyards? That you would enter from the alleyways into a place that has courtyards; there is an alley and they have courtyards, and there would always be a" dead end " sign at the entrance, or an inverted" dead end "sign. Why? Because if you want to go out to another place, you must exit to the alley from the courtyard. There is a house, a courtyard, an alley ; from the alley, you exit to the central public domain, and from there, you travel on toward Haifa, or Tirat Carmel. Fine, excellent, there is no other way. He says, that is the public domain. The public domain means a road that the public passes through, and it is the only one to lead you from one place to another. Today, in our time, he says, you can exit the city in any direction whatsoever. There is a protest, say by the" Peleg, "soon it will be protests by others. The" Peleg "will already be in the coalition then, so others will come against them and close the road, the... Everything. It just switches, they closed Highway 4. So, did it immediately make you a detour? No problem there from Ramat Gan: Jordan Road, Aluf Sadeh Road , Petah Tikva Road, Namir Road. A second direction; you can exit Ramat Gan from ten places toward the roads. So what is called a public domain? That from any place I can exit, it does not force the public to pass through it. It doesn't force the public to pass through it, it is not a public domain—that is what the Aruch HaShulchan renews. Whether it's a hill or not a hill, Rabbi Avi Noam says otherwise. In short, from both these directions, it is clear that...now I will tell you, Sephardim can rely on it . After all, the whole problem is for Sephardim: how can Sephardim rely on a" tzurat hapesach "(doorway shape) if, by definition, they have a status of a public domain? One can rely on the Mishneh Halachot, one can rely on the Aruch HaShulchan, and one can rely on Rabbi Ben Zion Abba Shaul, of blessed memory, who argues that even for Sephardim today, it is permissible to rely on a" tzurat hapesach. "We don't need a public domain because today in almost no city is there an Eruv that Sephardim can also rely upon. In small settlements that have a fence around them, a wall and a tower, there is no problem at all for Sephardim; it is permitted l'chatchila. But in the other large cities, take Petah Tikva, take Tel Aviv, there is no chance at all of such a thing existing. What do Sephardim rely on when they carry? Look at the Or LeZion on page 128, 21. The Or LeZion says thus: one can be lenient and carry in times of need in towns where they make an Eruv of" tzurat hapesach, "relying on the city having three doubts in its favor: the first doubt is the view of Rashi and his school, if there are not 600,000 people traversing it. On any given day, we are not concerned about a Torah-level public domain, and for me, there is no public domain defined by Torah law at all. It could be that the Halacha is like Rashi . And not according to the Rambam's view , the first doubt, and even if you were to say that where it is a public domain , like the Rambam, the view of the Rosh and the Ran and their followers is that the" form of the doorway "(tzurat hapesach) works, even by placing four poles in a valley, and for them, our Eruv around the city is valid. The view of the Rosh and the Ran: that the" form of the doorway "is also effective for a place called a public domain like a valley, and the Chazon Ish explains that this view of the Rambam is well-founded . And even if you were to say that it doesn't work, it has been proven according to the Rambam and the Shulchan Aruch, that biblically, in any case, it works if the standing parts are more than the broken parts, and not by the" form of the doorway "if there is a breach larger than 10 cubits, right? More. Now tell me, the mountains around have buildings, so it is" standing parts are more than the broken parts "even if there is a distance of more than 10 cubits between them. And according to the explanation of the Beit Ephraim and the Chazon Ish, it turns out that all our streets are blocked by them and are considered a private domain biblically. The Or LeZion innovates that all our streets are a private domain biblically . Why? Because they are blocked by buildings and it is more" standing than broken, " so it is all a private domain according to his view, even the" form of the doorway "would not be needed according to the third explanation, so according to the Or LeZion there are three doubts , a triple doubt. >> We learned this in the previous lesson too, we learned it in the previous lesson. >> Oh excellent, excellent, so it's good that we reviewed it to emphasize, if so , then abroad I can carry? >> Yes, but don't rely on everything. >> I, I... >> If our streets are...yes yes, but but but... >> I travel, I go abroad, I carry, I don't ... >> You are right, you are right, seemingly it would be possible based on this to be very lenient even abroad, but I am sorry to announce that no, they didn't take this as a definitive thing, it is an individual view, one view, not everyone relies on it, but it does count as a combination for another triple doubt that Sephardim can rely on, but to jump on this immediately like finding great spoils and going to carry abroad, slowly , slowly. >> Because abroad there isn't even the" form of the doorway, "so it's just a doubt. >> Abroad there is nothing, except for Muslims, there is nothing, there is nothing in the whole day. >> There is also a strict side to this, no ? If it's considered a private domain biblically, then the practical difference is also to carry from there in a public domain...ah, if it is public ? Yes yes, naturally, if on the sides it will be a public domain also, right, naturally, you are saying its leniency is its strictness in the end. >> Why? But it is more of a leniency, because he brings it as a combination with the major leniencies. In short, the law...the Sephardim, many Sephardim who fear God and respect His name, do not carry in a place where there is only a" form of the doorway, "they are careful, they give to little children, they give to a non-Jew, ah...they give it to someone else, they give it to all sorts of people. But any Sephardi who wants to carry in the cities, he certainly has someone to rely on, there is no problem at all. Possibly, I must tell you that the Ashkenazi authorities say that for Ashkenazim, even ideally, it is proper not to carry; if you have no choice, carry. In short, with the Eruv it turns out one way or another they are being included. >> Things get mixed up, yes, yes, they get mixed up in this matter. I just wrote here in [point] 22 that it's worth noting that among the Sephardim, many are accustomed to being strict and not carrying, except when it comes to settlements in places like many places in Judea and Samaria, and Sephardim who rely on*tzurat hapesach*have someone to rely on. So much for the end of last week, now Rabbi Yitz, let's deal with it . >> According to the*Mishnah Berurah*, basically, since the Exodus from Egypt, there hasn't really been a*reshut harabim*(public domain). >> Yes, unless they walk in the desert storm, in Morocco, in Morocco, if in Morocco the Moroccans walk in the desert storm, they walk continuously and no one stops them there. >> What, 600,000 Moroccans? Yes, that's not a lot. Rashi says. >> In Thailand and such, there are always many people, so there... >> A place that has the capacity for 600,000 people to walk, on foot, on foot . >> No, if in Thailand they don't have cars for everyone, then maybe there too. >> It's possible, and they say 600,000, full of Thais. >> Full of Thais, no, yes. >> Rabbi Moshe Levy would not carry; I remember him coming on Shabbat to give lectures. >> Ah, he was a righteous man, a foundation of the world, it was the*yahrzeit*of the Rabbi, he was strict about carrying. >> He was strict about the matter because he ruled according to the opinion of the *Mechaber*, who ruled that opinion, yes . But in any case, the*Yalkut Yosef* mentions that he was also strict, if someone wants to rely on it, they have someone to rely on. >> Everything is for a need; why carry for no reason? It's fine, therefore it's good to be in a settlement that has a wall and a tower . There are such settlements. Whoever wants to come afterwards, I will recommend it to them, just let them prepare the mortgage. Sometimes [people] come to talk to me about the bank. Ah, ah, *Amidar*, the tenants told him that it was possible to vacate houses there. I am talking about Judea and Samaria; today it is also expensive, but highly recommended, Givat Shomron, but... >> They rely there on... >> Other reasons. >> Yes, I must say they rely there on* tzurat hapesach*. By the way, last Shabbat, it was the first Shabbat that our guys were there. Friday we spent the whole day with the*eruv*there, and thank God we made an*eruv*. But an*eruv*, an* eruv*, not just*tzurat hapesach*, because there everything, thank God, is open, and the open spaces there will be a place for walking. There will be, God willing, hundreds of families there, and God willing, a large Yeshiva is supposed to open there. What did we do? They relied on a*tel mitlaket*(collecting mound), *tel mitlaket*includes*tzurat hapesach*at the entrance of Givat. There was an*eruv*, come on, let's be a rabbi , they did it on Friday, it was, it was great. >> There wasn't a surrounding partition. >> What, there wasn't a surrounding partition? It wasn't needed. * >> Tzurat hapesach*and how, what?* >> Tel mitlaket*, 45 degrees of*tel*all around, they are located on such a, ah, this is Shomron, no, Shomron. >> Yes, this is Giva, right, Givat, very beautiful, not an*eruv*, a beautiful, sophisticated*eruv*, not such an*eruv* of just taking*tzurat hapesach*and some wire. >> Today there are 12 families, thank God. By Hanukkah, there will be 25 families, God willing. And next week a Yeshiva goes up there, already 15 young lions who are going up to study Torah there. We already have a head of the*Beit Midrash*, there is already registration for Elul. Whoever wants to spend Shabbat there is invited; maybe we will do the* tzeva tova*there on Thursday. Cookies won't get there, that I can tell you. Ha. >> Yes, for the Eruv there, it's a good idea with the heaps. Army, it’s the army there, army, army, come with the heaps. Their hawk is a hawk, uh, Moyer and Revoysey. We are now moving on to briefly explain to you about the" form of a doorway. "How does the form of a doorway work for someone who is in the field with their kids, I don’t know, in some forest, and wants to act out Little Red Riding Hood , to retell them the story and do it in the forest, how do they do it? Soldiers are in the field. Often soldiers are in the field on Shabbat and they need to know how to set up the form of a doorway. We were in a military rabbinate course with the private rabbi, may he live, Rabbi Yosef Bardy, he was our spiritual guide in the military rabbinate course in the army. So he took us, we spent a Shabbat with him in the field, it was a special Shabbat, not talking about the cholent and all those things, but we made an Eruv there, a Shabbat Eruv, he taught them how to make an Eruv in the field. It was special, learning with him together in the middle of the forest in the middle of nowhere, 30 students of the rabbinate course with the rabbi, he came with the Sefot and the backpack for the Shabbat. You can't forget that Shabbat, uh, it was really a great experience. So so so so we will now explain a bit how to make an Eruv using the form of a doorway. So I will say it just in a way, let’s start with the Shulchan Aruch. The Shulchan Aruch says, source 23, page 131: What is the form of a doorway? A reed here and a reed here and a reed on top of them, that is the form of a doorway. Two reeds , actually in the end you need to have four reeds, meaning in every corner of the place there will be one reed, and one reed on top of them, passing, passing something, hanging over them. This is an Eruv. The form of a doorway creates for us the entire Karmelit we have in the city as a private domain, yes? Even if it doesn't touch them, but there is some space between them, it doesn't matter. There is a pillar here, 10 handbreadths , there is some pillar passing above it , even at a large distance–what is that called? Gud Asik. I view it as if the bottom pillar goes upward and touches it virtually. Rabbi Israel, the term" virtual "was already created by our Sages 2,000 years ago. The world today–I always tell my students: The world is lagging behind, behind, behind. The Sages are lagging, obviously. It’s unbelievable, the whole concept of " unsada, "which is" unsada "like on the net, famous on the net. I told them: Everyone knows" unsada, "only today they made a network, like, everyone, it became viral." Unsada "is viral. The world lags behind the Torah, lags, and it will take it hundreds of years more to advance to the understanding of the Torah. So here, our Sages allowed that you have Gud Asik theoretically, or for instance" lavud, "the same idea, right? It is as if it is connected–it is connected, even theoretically, and this is how you can surround the entire area completely. What you see today in the big cities—when you travel along the outskirts of the cities, you see poles, poles, poles standing, and above them is a wire. But the wire there isn't exactly above; it's wrapped, or there's a situation where, say, if it's a pole, they put something else small on top and wrap the thing around it, then continue on. In the end, it’s as if the wire passing over the pole—even if it has some little protrusion sticking out of it—can surround the entire city. And that is how they manage the matter of the" tzurat ha-petach "(doorway form) today. This is what the Mechaber says: provided that the reeds are fixed here and there , 10 handbreadths, and are aligned with the top reed. What does" aligned with the top reed "mean? That they should be aligned upwards. Many times when we made " eruvim "in various makeshift places, we didn’t—it wasn't organized like every tidy Ashkenazi city that has reeds set up from above; sometimes there are cities in the periphery that don't have it arranged. So what do we do? We rely on electric poles. You place a pole under an electric pole , check that the pole underneath is exactly above the electric wire that runs there, and thus the electric wire itself becomes part of the composition of the eruv. How would we check this? I don’t know if it was permitted or forbidden. You take a stone with a string, throw it over the electric pole's wire, pull it down, and see that it is exactly above the pole. Here, you have another pole that can join the rest of the poles for the" tzurat ha-petach. "Okay? Or you take a large barrel, there is a large barrel. I remember once when I was returning from the army from Samaria, from Beitar Illit . I remember, it was a Friday, at the Segula junction. There was the city rabbi of Petah Tikva, our Rabbi Solomon , yes, he was a great Torah scholar. I see him with his hat and rabbinical attire, looking with the barrel over the electric pole to align it. He is the city rabbi himself, he was a righteous Jew, a great Torah scholar. So [the] Mechaber: [you] always merit great Torah scholars. Also Rabbi Michel Levy, also Rabbi Shalom, Rabbi Malka. So I went immediately, I told him:" Rabbi, move, move for a second, it’s not dignified, I’m a soldier in uniform. "So I moved it for him. He was happy to the heavens. That’s how he would go and check place by place that the barrels were exactly above the electric pole so that there would be a situation of" tzurat ha-petach. "This is what the Mechaber says: 10 handbreadths, even several cubits above, if it is accurate, there is no problem, it is perfectly fine. Now I want to read you something very interesting, that today abroad in many cities there are already eruvin today for those who travel, unless a person travels to completely makeshift places. Also, for example, to Argentina, to remote places, for example there is the " Sukat David "of Rabbi...uh, what is his name? A great Torah scholar. There is one in São Paulo, but what’s nice about cities abroad is that everywhere they set up an Eruv, some people carry and some do not. There is no one place where everyone is settled on the Eruv. I mean, it's part of the deal; if you want to appear" frummer, "you’re on the side that doesn't carry, you have to see which side you carry on. And that’s how it organizes the cities in a very orderly way, with Jews dispersed, separated among the nations, scattered, and also divided—yes, one relies on it, one doesn’t. There is no Eruv abroad that everyone relies on, everyone trusts, but that's fine. There was an Eruv they set up in Brooklyn, and the Satmar Hasidim made a whole mess there; like, they said they don't carry, but some of them...in short , I only know one thing: they once opposed the ruling of the Rabbi, of Rabbi Feinstein, Satmar in New York, the ruling of Rabbi Feinstein. And then one day, the Rebbe sees them getting ready for something, he asks:" Where are you going? "They said:" We are going to demonstrate against the ruling of the Rav. "He says to them:" And if he speaks to you in Torah study, what will you do? "" Go back home quickly, you bunch of fools! "" Going to demonstrate against Rabbi Feinstein? "" Fools like them, to demonstrate? You know, look at the description. "The Chatam Sofer, in source 25, the Chatam Sofer says:" My friend, the Rabbi, may his light shine, asked me. "Look, this is...I’m reading this to you because the description is very beautiful, how he describes that in Pressburg they made an Eruv, and it is a merit to clarify for people the words of our Sages that it is proper and right for the entire congregation of Israel, in all their dwelling places, to repair their alleyways with repairs:" Tzurot HaPetach "(door frames). It is fitting that in every place there should be a door frame or another such repair, so that the majority of the public does not stumble when carrying from domain to domain on the holy Sabbath. This matter requires no proof, and it is understood by logic , and also by the way of our Sages. Logic dictates, since it is known that observing the holy Sabbath by refraining from all work is one of our main commandments; there is nothing like Shabbat. He who desecrates the Sabbath in public, gentlemen, is disqualified from testifying, he is considered as one who serves idols (the Gemara in Chullin ), he is one who does not observe its rules, he is an apostate regarding the entire Torah. Already in Tractate Eruvin , the prohibition of carrying from a public domain to a private one is one of those forbidden labors where one who transgresses them is considered an apostate for the entire Torah. Don't forget that in carrying from a public domain to a private one, one is liable according to Rabbi Israel. Now look at his description:" And blessed be the God of Israel who put it into the hearts of kings, princes, and ministers, among whom the people of God find refuge, that they grant permission to keep our religion in general. "" I hope that here , too, in particular, we will establish Eruvin, even in alleys where the great of the kingdom live, if they need to permit [carrying for] Israel—they grant permission to fix it. "And who is greater than our city, Pressburg, the metropolis of the state, isn't that precious? And how many times the king, may his glory be seen, and his ministers and deputies stop here, and at this time , the state council and all the ministers of the kingdom gather. There is one place here that needs a Tzurath HaPethach (door-like structure) with two reeds and a beam over them, and one place near the seas, near the water, has a different fix: a high beam. Everything is according to need, and nothing is hidden, no one is shaming us, and the matters are public and open, there is no doubt here. So far, one need not elaborate further, and it is clear that my colleague the Rabbi will strive with all his might to fix his community members. May the Name grant you to be among the great men, the pious one of the Bishop, president of the free, and grant permission to remove obstacles, and in His grace, may he see his splendor and his glory. Look, look at the pilpulim (subtle arguments), how the Chatam Sofer praises the king. Also Rabbi Palacci, of blessed memory, the same thing—whenever he writes, he writes about Sultan Abdülaziz, praising him, honoring him. He gave him authority in Edirne, that there should be no Shabbat desecration in the city, and if there is such a person, Rabbi Palacci has the authority to arrest him, fine him, and so on. >> They send inspectors. >> Inspectors, inspectors, what a mess there was. >> Yes, in short, that is why I say today that in many cities abroad, thank God, I remember that in Andoper in my time there was already an Eruv, a very interesting Eruv with a Tzurath HaPethach with a vertical reed, with water, all the possible combinations. >> That there were...in São Paulo, I know that in New York, there are many places today with an Eruv, and I was involved in establishing the Eruv in Hungary, what is the main city called there? >> Budapest, yes, also back then, what is there also... >> I don’t know, in Buda or in Pest, I don’t know. Are there any specific laws ? Someone just called me on the phone:" Shmirat Shabbat Kehilchata, "what happens if in a certain place the Eruv suddenly breaks? It often happens that the Tzurath HaPethach Eruv tears; there are winds, there are storms. A truck passed by with a high antenna, and the higher the truck, the higher the antenna, and so it tore the Eruv. What happens in such a case? There are three options for what to do: the best option is a non-Jew. We call a non-Jew; it is a matter involving the public, if he can do even a rabbinical task, to tie the string or repair it—excellent. If there is no other choice, he can even do a Torah-level task, say a double knot or a knot like that, and it is also fine. If that is not possible, a Jew can tie it with a rabbinical prohibition. For example, tying, uh, a bow knot. Yes, there is no problem with a bow knot , a ribbon knot, there is no problem at all doing it. But a Jew is not permitted to make a knot upon a knot or to wrap it , that is not possible. A third option—not to inform the public . There is the Eruv breakdown here. Since some cannot manage without carrying, they are already used to carrying everywhere they go. Go tell them now, in the middle of Shabbat, that they cannot take their children, cannot leave the house with bags to the garden, give apples to the kids—that is a problem. In Antwerp there is an Eruv, there is a vacation city people go to called Knokke . In Belgium, a different place. A tour. >> Yes, I will take you. It's only, what, it's only one-way in, yes, it's only one direction, there after you enter they will burn the, the area, so, so, so there was a... >> What? >> There were... >> Yes, yes. The arrival will be, the arrivals will also be specifically. It's good there, I, I will recommend it to you later. So in short, they arrived, arrived in Knokke. In Knokke, there is no Eruv. They saw Jews carrying on Shabbos, they said to him: What are you ? Carrying. He says: I am from Antwerp. Who is that? It is a law of the person, it is not a law of the place. So it is not, Rabbi, it is not a law of the person. The place a person needs to be, therefore if there are people who are unable not to carry, it is better not to notify them. Yes, we notify the modest ones, those who will listen, you need to tell them: Listen, do not carry. But in public, since it could be this, and since this is a rabbinical law—after all , it is only rabbinical, it is a Karmelit—for this we say: It is better that they be inadvertent sinners than intentional ones. >> But one Rabbi ruins the whole thing. >> One, one, one place, one spot that is called, the whole" Tzurat HaPetach "was lost. >> There is no" Lomed Merubeh Perot. " >> No, no, it doesn't, it doesn't stand, if it stood, the shape of one is called, everything is problematic, more on the laws of Eruv and their details next time , may we live many good years. Shabbat Shalom.