Arukh HaShulchan, Orach Chaim 254:1-8

Sugya Map

• Issue: The halachic status of Issur Techumin – is it De-Oraita or De-Rabanan?
• Nafka Mina(s): Determines the stringency of prohibitions, specifically regarding safek techumin le-kula and potential leniencies for tzorech mitzvah.
• Primary Sources: Arukh HaShulchan, O.C. 254:2; Shemot 16:29; Rambam, Hil. Shabbat 27:1; Eruvin 17b.

Text Snapshot

"הנה איסור תחומין הוא מדרבנן... אף על גב דדרשינן ליה מקרא ד"אל יצא איש ממקומו ביום השביעי"..." (Arukh HaShulchan, O.C. 254:2) The phrase "אף על גב" (even though) highlights the Aruch HaShulchan's immediate engagement with the apparent tension: a din derived from a passuk yet classified as rabbinic. This signals a core lomdishe distinction.

Readings

• Rambam (Hil. Shabbat 27:1): Explicitly rules techumin as a gezeirat chachamim, a rabbinic decree. He views the passuk as an asmachta (supportive text) rather than a direct de-oraita prohibition for the specific shiur of 2,000 amot.
• Ramban (on Shemot 16:29, cited by A.H.): Contends that techumin are de-oraita, interpreting the passuk "אל יצא איש ממקומו" as a direct Torah prohibition against leaving one's makom on Shabbat.

Friction

Kushya: How can a din directly derived from a clear passuk ("אל יצא איש ממקומו ביום השביעי") be miderabanan? This seems to contradict the plain meaning of the Torah. Terutz: The gemara (Eruvin 17b) explains that the specific shiur of 2,000 amot is a halacha le-Moshe mi-Sinai that the Chachamim instituted, using the passuk as a smachta. The Torah indicates a general prohibition of going too far, but the precise metric and its detailed application are rabbinic enactments.

Intertext

• Eiruvei Chatzeirot: Though derived from "ושכנתי בתוכם" (Eruvin 21b), it is universally miderabanan.
• Netilat Yadayim: Derived from "קדש לי כל בכור" (Chullin 106a) for its hekeish to terumah, yet remains a rabbinic mitzvah. Both exemplify derashot serving as smachot for rabbinic decrees.

Psak/Practice

The prevailing view that issur techumin is miderabanan carries significant practical weight. It allows for the application of safek de-rabanan le-kula in cases of doubt regarding techumin. Furthermore, it permits leniencies for certain tzarchei mitzvah, recognizing the lesser stringency of a rabbinic prohibition compared to a Torah one.

Takeaway

The Aruch HaShulchan elucidates how Chazal meticulously distinguish between a passuk's textual derivation and a din's actual halachic classification, fundamentally shaping our approach to safek and tzorech.