Eiruv Tavshilin

By Rabbi Joshua Flug

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I. Introduction- The mitzvah of eiruv tavshilin is a mitzvah that is easy to fulfill. Yet, the
mechanism of how eiruv tavshilin works is not as well known. In this shiur outline, we
will present an overview of the mitzvah and provide some practical discussions. We will
also provide some ideas of messages that emerge from the sugya for those who would
like to use this shiur for a Shabbos Shuva derasha.
II. The Reasons for Eiruv Tavshilin
a. The Mishna opens the discussion about eiruv tavshilin with a dispute between Beis
Shammai and Beis Hillel about whether there are two tavshilin required (Beis
Shammai) or one (Beis Hillel). {}
b. The Gemara presents two basic reasons for the mitzvah. {}
i. Rava is of the opinion that the purpose is so that we don't neglect Shabbos.
By instituting the mitzvah of eiruv tavshilin, the rabbis ensured that everyone
would prepare at least one item specifically for Shabbos. The Gemara notes
that according to Rava, one can really prepare the eiruv tavshilin on Yom Tov
itself. However, there was a concern that people would be busy with Yom
Tov and forget, so they instituted that it must be performed before Yom Tov.
ii. Rav Ashi is of the opinion that eiruv tavshilin is a reminder that ordinarily one
cannot cook on Yom Tov for non-Yom Tov use. The only exception is when
one sets up an eiruv tavshilin. According to Rashi, when one sets up an eiruv
tavshilin, cooking on Yom Tov for Shabbos is considered a continuation of
the process and not the beginning of the process.
c. Differences between the two approaches
i. Rabbeinu Asher (c. 1250-1327) writes that the difference between the two
approaches is with regards to setting up an eiruv tavshilin for multiple Yamim
Tovim. According to Rava, one must set up the eiruv specifically on erev
Yom Tov so that one prepares properly for Shabbos. According to Rav Ashi,
one can set up the eiruv in advance as long as it still is edible on Yom Tov.
Therefore, one can set up one eiruv for multiple Yamim Tovim. {}
ii. Mordechai (1250-1298) quotes R. Shmuel of Bunberg that according to Rava,
if one forgot to set up the eiruv before Yom Tov, he can set it up on Yom Tov
itself. According to Rav Ashi, this is not a possibility. {}
d. Which Opinion Do We Follow?
i. R. Yosef Karo (1488-1575) writes in Beis Yosef that we follow Rav Ashi's
opinion regarding setting up an eiruv in advance. {} He also rejects R.
Shmuel of Bunberg's leniency, which is consistent with ruling accordance
with Rav Ashi's opinion. {}
ii. In Shulchan Aruch, R. Karo rules that l'chatchilah one should not set up an
eiruv for multiple Yamim Tovin. However, b'dieved, one may rely on it. {}
 1. R. David HaLevi Segal (Taz c.1586-1667) explains that since there is
no clear p'sak halacha, we require a new eiruv each Yom Tov
l'chatchilah, but b'dieved, we rely on the opinions that are lenient. {}
iii. Regarding making an eiruv on Yom Tov itself, Shulchan Aruch doesn't
mention that as a possibility. {}
1. According to Taz that there is no clear p'sak, one can question why
one can't rely on Rava b'dieved.
2. R. Yechezkel Landa (1713-1793) suggests that on Yom Tov Sheni
Shel Galuyos, one may rely on the opinion of R. Shmuel of Bunberg.
He explains that Rav Ashi doesn't disagree with Rava's reason.
Rather, he writes that there is an additional concern of providing a
symbol that one may not cook on Yom Tov for another day. However,
on Yom Tov Sheni, the rabbis would not have instituted eiruv tavshilin
for Rav Ashi's reason alone. Therefore, on Yom Tov Sheni, only
Rava's opinion applies and one who forgot to set up an eiruv before
Yom Tov, may do so on Yom Tov itself. {}
III. How does Eiruv Tavshilin allow one to violate the prohibition against cooking for
another day?
a. The Gemara discusses whether cooking on Yom Tov for another day is a biblical
violation: {}
i. According to Rabbah, it is not a biblical violation because we employ the
principle of ho'il which states that if there is a possibility of using the food on
Yom Tov itself, there is no biblical violation.
ii. According to Rav Chisda, we do not employ ho'il and therefore, it is a biblical
violation.
b. Rabbah questions Rav Chisda's position: If one employs ho'il, it is easy to understand
how eiruv tavshilin works. On a biblical level, it is permissible to cook on Yom Tov
for another day and the rabbis prohibited it. However, if one sets up an eiruv
tavshilin, the rabbis did not prohibit it in that circumstance. If one does not employ
ho'il, how is it possible that the rabbis allowed one to violate a biblical prohibition via
an eiruv tavshilin? R. Chisda responds that on a biblical level, it is permissible to
cook on Yom Tov for Shabbos. The prohibition against cooking for another day only
applies to cooking for a weekday. Cooking on Yom Tov for Shabbos is only a
rabbinic prohibition and the rabbis lifted the prohibition in cases where one set up an
eiruv tavshilin.
c. R. Zerachiah HaLevi (c. 1125-1186) suggests that the dispute between Rabbah and R.
Chisda ties in directly to the dispute between Rava and Rav Ashi (according to his
girsa, it is Rabbah who appears in both disputes). Rabbah is of the opinion that there
is no biblical prohibition against cooking on Yom Tov for another day and therefore,
the reason for eiruv tavshilin must be because we want people to prepare properly for
 Shabbos. [According to Rabbah one cannot assume that the reason is to highlight the
prohibition against cooking on Yom Tov for another day, because that prohibition is
only rabbinic in nature and the rabbis wouldn't have instituted eiruv tavshilin for that
reason.] {}
d. Rambam doesn't seem to view R. Chisda's idea and Rabbah's idea as contradictory.
Rambam implies that in principle, we assume that cooking on Yom Tov for Shabbos
is not a biblical prohibition (he only prohibits for chol). {} Yet, Rambam also
subscribes to the concept of ho'il. {}
i. How does this relate to the dispute between Rava and Rav Ashi? In
discussing why it is called an "eiruv" Rambam suggests that it is similar to an
eiruv chatzeiros in that its purpose is to remind some that it is normally not
permissible to cook on Yom Tov for another day (Rav Ashi's reason). {}
ii. Ra'avad (c. 1125-1198) disagrees and suggests that it is called an eiruv
because one mixes (‫ )מערב‬the items for Yom Tov with the items of Shabbos
(Rava's reason). {}
iii. R. Yaakov Betzalel Zolty (1920-1982) explains the dispute as follows: {}
1. According to Rambam, one may cook on Yom Tov for Shabbos, even
without employing ho'il. The point of eiruv tavshilin is to show that
there is a difference between cooking for Shabbos and cooking for a
weekday.
2. According to Ra'avad, ho'il is the only reason for allowing eiruv
tavshilin and therefore, there is no distinction between cooking for
Shabbos and cooking for weekday. The reason for eiruv tavshilin is
therefore Rava's reason to make sure that we take care of tzorchei
Shabbos.
e. Tosafos note an important qualification of ho'il. Ho'il only works when there is a
possibility of eating the food on Yom Tov itself. If one cooks close to the end of
Yom Tov, ho'il doesn't apply because one cannot enjoy the food on Yom Tov. {}
i. R. Avraham Gombiner (c.1633-1683) writes that Tosafos' comment is
relevant as a matter of practical halacha. Since cooking on Yom Tov for
Shabbos is predicated upon ho'il, one may not cook towards the end of Yom
Tov for Shabbos. This is why the practice developed to accept Shabbos early
whenever Yom Tov occurs on erev Shabbos. {}
ii. R. Zolty asks: If preparing for Shabbos is based on ho'il, how do we light
Shabbos candles nowadays that there are electric lights and the candles
themselves have no Yom Tov purpose? {}
1. One of the answers he gives is based on a comment of Maharach Or
Zarua (13th century). He asks a similar question regarding those who
accept Shabbos early and live in a home that has windows. How can
 one light the Shabbos candles? Maharach Or Zarua answers the
question based on two assumptions: {}
a. When one accepts Shabbos early, it doesn't negate the
existence of Yom Tov. It is now Yom Tov/Shabbos.
b. Even if there is no need for the light, the Shabbos candles
provide a certain atmosphere and enhance the seudah.
c. Therefore, when one eats the Yom Tov/Shabbos meal, one
benefits from the candles that were lit and enhance one's meal.
2. R. Zolty notes that one can employ the same idea nowadays. When
one lights the Shabbos candles, it has the potential to provide benefit
for a meal that would be eaten now. Therefore, ho'il is relevant. {}
IV. Relevant Halachos:
a. What food is required for the eiruv?
i. The Mishna states that according to Beis Hillel, only one tavshil is required.
{}
ii. The Gemara quotes the opinion of R. Elazar who finds a source for eiruv
tavshilin from the verse ‫את אשר תאפו אפו ואת אשר תבשלו בשלו‬. For this reason
he states that if one is planning on baking, one must also include a baked item
in the eiruv. {}
1. Rabbeinu Tam (c.1100-1171) follows R. Elazar's opinion and requires
a baked item as well as a cooked item. {}
2. Rambam only requires a cooked item. {}
3. Shulchan Aruch writes that ideally, one should use a baked item and a
cooked item. However, if one only used a cooked item it is
permissible. {}
iii. The eiruv tavshlin must be a k'zayis of food. There are some who require that
the baked item be a k'beitzah. {}
iv. The eiruv tavshilin can be any prepared item that is eaten together with bread.
Rice and pasta cannot be used because they are not normally eaten together
with bread. {}
b. Is an Eiruv Tavshilin required/effective for non-food related activities?
i. Tosafos write that an eiruv tavshilin is required in order to light candles and
one must explicitly mention so when setting up the eiruv. {}
ii. Mordechai notes that the Yerushalmi seems to indicate that there is no need to
mention candle lighting when setting up the eiruv. {}
 iii. Rambam seems to limit the requirement of eiruv tavshilin to food preparation.
{}
iv. Shulchan Aruch quotes both opinions but seems to favor Rambam's opinion.
{}
v. R. Mordechai Karmi (1749-1825) writes that if one is not planning to perform
any food preparation on Yom Tov and only light the candles, one should set
up an eiruv without reciting a beracha. {}
vi. Rama (1520-1572) writes that one cannot rely on the eiruv tavshilin in order
to set up an eiruv chatzeiros on Yom Tov for Shabbos. {}
1. Magen Avraham that the reason is that we don't rely on the eiruv
tavshilin for preparations that don't relate at all to food. {}
2. R. Akiva Eger (1761-1837) disagrees and explains that the reason why
one cannot set up an eiruv chatzeiros is that there is no Yom Tov
purpose at all for an eiruv chatzeiros. Eiruv tavshilin only allows one
to do preparations that can have potential Yom Tov use. {}
a. R. Eger notes that one practical difference between Magen
Avraham and his own opinion is regarding rolling a sefer
Torah on Yom Tov for the Shabbos reading. According to
Magen Avraham, it is prohibited because it doesn't relate at all
to food preparation. According to R. Eger, there is a possibility
that someone might want to learn the Parsha on Yom Tov itself
and therefore, it is permissible to roll the Torah. {}
c. Relying on the Rabbi of the Community
i. The Gemara states the rabbi of the community should set up an eiruv tavshilin
for the entire community just in case someone forgets. {}
1. Rabbeinu Asher writes that the Gemara seems to limit this to a case
where someone actually forgot. If he decided l'chatchilah to rely on
the rabbi, it does not work. {}
2. This is codified by Shulchan Aruch. {}
ii. R. Avraham D. Wahrman of Butchatch (1771-1840) discusses how many
members of the household must set up an eiruv tavshilin. His conclusion is
that all members who are eating the same food may rely on a single eiruv. If
there are member who are eating their own food, they must place their own
eiruv, even if they are staying in the same house. {}
V. Derasha Ideas
a. The idea that we must prepare for Shabbos, even when we are busy with Yom Tov
teaches that even when things are busy and we are doing positive things, we can't
ignore other priorities.
b. Shabbos should get the honor it deserves, even at the end of a "Three Day Yom Tov."
On an ordinary Shabbos, our excitement about Shabbos tends to wane as the day goes
on. The rabbis recognize that this phenomenon is more pronounced when Shabbos
occurs after Yom Tov and wanted to highlight that we have to put in extra efforts to
make Shabbos more meaningful.
c. According to Rav Ashi, the purpose of eiruv tavshilin is to teach and remind that one
cannot ordinarily cook on Yom Tov for another day. This is based on the assumption
that people don't just do things because it says so in the shul bulletin. People are
supposed to ask why they are doing something if they don't understand and people
who already know should also review the reasons for what they are doing.
d. There is a prohibition to rely on the eiruv of the community leader. This teaches that
we can't always rely on community leaders to take care of all of our needs.
Sometimes we have to take the initiative and become one of those leaders.
 ‫‪ .6‬בית יוסף או"ח ס' תקכז‬ ‫‪ .1‬ביצה טו‪:‬‬

‫‪ .2‬ביצה טו‪:‬‬

‫‪ .7‬בית יוסף או"ח ס' תקכז‬ ‫‪ .3‬רש"י ביצה טו‪:‬‬

‫‪ .4‬רא"ש ביצה ב‪:‬א‬

‫‪ .8‬שלחן ערוך או"ח תקכז‪:‬יד‬

‫‪ .5‬מרדכי ביצה ס' תרעא‬

‫‪ .9‬ט"ז או"ח תקכז‪:‬יג‬

 ‫‪ .13‬בעל המאור פסחים יד‪:‬‬ ‫‪ .10‬שלחן ערוך או"ח תקכז‪:‬כא‪-‬כב‬

‫‪ .14‬רמב"ם הל' יו"ט א‪:‬ט‬

‫‪ .11‬צל"ח ביצה טו‪:‬‬

‫‪ .15‬רמב"ם הל' יו"ט א‪:‬טו‬

‫‪ .16‬רמב"ם הל' יו"ט ו‪:‬ב‬

‫ולמה נקרא שמו עירוב שכשם שהעירוב‬
‫שעושין בחצרות ומבואות מערב שבת‬
‫משום הכר כדי שלא יעלה על דעתם‬
‫שמותר להוציא מרשות לרשות בשבת כך‬ ‫‪ .12‬פסחים מו‪:‬‬
‫זה התבשיל משום הכר וזכרון כדי שלא‬
‫ידמו ויחשבו שמותר לאפות ביום טוב מה‬
‫שאינו נאכל בו ביום ולפיכך נקרא תבשיל‬
‫זה עירובי תבשילין‪.‬‬

‫‪ .17‬השגות הראב"ד הל' יו"ט ו‪:‬ב‬

‫‪ .20‬מגן אברהם הקדמה לס' תקכז‬ ‫‪ .18‬משנת יעבץ או"ח ס' לו‬

‫‪ .21‬משנת יעבץ או"ח ס' לז‬

‫‪ .19‬תוס' פסחים מו‪ :‬ד"ה אמר רבה‬

‫וא"ת דאמר בהמצניע )שבת צה‪ (.‬המכבד‬
‫והרודה חלות דבש שגג בשבת חייב חטאת‬
‫הזיד ביום טוב סופג את הארבעים דברי‬
‫רבי אליעזר וחכמים אומרים אין כאן אלא‬
‫שבות ואמאי לוקה לר' אליעזר לימא הואיל‬
‫ומיקלעי ליה אורחים ואפי' רבנן לא פטרי‬
‫אלא משום דלא חשיבי דבש בכוורתו‬
‫מחובר ויש לומר כגון שהדביש הדבש‬
‫ואינה ראויה לאכול ואפי' אי מיקלעי ליה‬
‫אורחים לא חזי להו אי נמי ברודה סמוך‬
‫‪ .22‬שו"ת מהר"ח או"ז ס' לב‬ ‫לשקיעת החמה שאפילו יבואו אורחים אין‬
‫שהות ביום לאכלו ובהאי שינויא א"ש מה‬
‫שהקשה ריב"א דשמעינן ליה לרבה דאית‬
‫ליה הכנה בריש מסכת ביצה )דף ב‪(:‬‬
‫ובריש בכל מערבין )עירובין לח‪ (:‬דאמר‬
‫אין יום טוב מכין לשבת אי אמרת הואיל‬
‫היכא משכחת לה דאין יום טוב מכין לשבת‬
‫והשתא משכחת לה סמוך לשקיעת החמה‬
‫כדפרישית‪.‬‬
‫‪ .29‬שלחן ערוך או"ח תקכז‪:‬ד‬ ‫‪ .23‬משנת יעבץ או"ח ס' לז‬

‫‪ .30‬תוס' ביצה כב‪.‬‬

‫‪ .31‬מרדכי ביצה ס' תרעב‬

‫‪ .24‬ביצה טו‪:‬‬

‫‪ .25‬תוס' ביצה יז‪:‬‬

‫‪ .32‬רמב"ם הל' יו"ט ו‪:‬א‬

‫‪ .33‬שלחן ערוך או"ח תקכז‪:‬יט‬

‫‪ .26‬רמב"ם הל' יו"ט ו‪:‬ג‬

‫‪ .34‬מאמר מרדכי תקכז‪:‬יח‬

‫‪ .27‬שלחן ערוך או"ח תקכז‪:‬ב‬

‫‪ .35‬שלחן ערוך או"ח תקכח‪:‬ב‬ ‫‪ .28‬שלחן ערוך או"ח תקכז‪:‬ג‬

 ‫‪ .40‬רא"ש ביצה ב‪:‬ד‬ ‫‪ .36‬מגן אברהם תקכח‪:‬ב‬

‫‪ .37‬חידושי רע"א למג"א תקכח‪:‬ב‬

‫לכאורה הא נראה לי טעם אחר דע"ת אינו‬
‫מתיר‪ ,‬רק מה דמותר ביו"ט לעשות לצורך‬
‫עצמו מותר לעשות לצורך שבת‪ .‬וגם‬
‫‪ .41‬שלחן ערוך תקכז‪:‬ו‪-‬ז‬ ‫דאפשר שיהיה חצורך יו"ט אם יקלעו‬
‫אורחים‪ .‬אבל לענין עירוב דלא משכחת‬
‫דבר זה לצורך יו"ט עצמו דע"ח להיתר‬
‫יו"ט צריך להיות קודם יו"ט‪.‬‬

‫‪ .38‬חידושי רע"א למג"א תרסז‪:‬ג‬

‫לחפש הס"ת משבת ליו"ט‪ .‬משמע מיו"ט‬
‫‪ .42‬אשל אברהם תקכז‪:‬ז‬ ‫לשבת מותר ע"י עירוב תבשילין‪ .‬וע' מג"א‬
‫אודות עירוב תבשילין המנהג פשוט שבעה"ב מערב‬ ‫תקכ"ח ס"ב בשם הר"ן וממ"ש שם בגליון‬
‫וי"ח בזה כל בני ביתו תמיד גם בניו הנשואים וגם‬ ‫ולטעמ' דידי שם הכא מיו"ט לשבת מותר‬
‫נשותיהן וכן בנותיו ובעליהן‪ .‬וכעת לא ראיתי מפורש‬ ‫ע"י ע"ת דשייך ג"כ היתירא הואיל ומקלעי‬
‫בזה‪ .‬ויש לכאורה מקום לפקפק בזה מצד עובדא דסמיא‬ ‫אורחים ורוצים ללמוד הפרשה שיקראו‬
‫כידוע דקיימא לן דרק פ"א ובאונס יכול לסמוך על‬ ‫בשבת לגלול אבל לטעמא דהמג"א שם‬
‫עירוב כלל ‪ ...‬ונראה לומר שקולא הקילו חז"ל בעירוב‬ ‫בשם הר"ן דע"ת אינו מתיר אלא צרכי‬
‫זה שיהי' די גם לכתחלה תמיד בעירוב א' לאיש וכל בני‬ ‫סעודה א"כ הכא אסור לחפש הס"ת מיו"ט‬
‫ביתו גם שיש שם כמה שלחנות וקצת מבניו הגדולים‬ ‫לשבת‪.‬‬
‫אינם סמוכים על שלחן אביהם ‪ ...‬בעירוב תבשילין‬
‫אשתו של אדם היא טפלה ויוצאת ידי חובתה בעירוב‬ ‫‪ .39‬ביצה טז‪:‬‬
‫שעשה‪ .‬ונראה שכ"ה כל בני בית הניזונים בשלחן א'‪.‬‬
‫אך הרבה בעלי בתים הדרים בבית א' גם אם דרים‬
‫בחדר א' כיון שכל אחד ניזון משלו בפני עצמו נראה‬
‫דצריך להיות עירו' תבשילין לכל אחד ואחד בפני‬
‫עצמו‪.‬‬