출애굽기 16:29의 Halakhah

That He prohibited us from inclining towards idolatry and occupying ourselves with its narratives - meaning to say, into this study of spirituality. [That] means, star x descends according to this description and [then] does such; and [when] they burn incense to y and stand before it according to this description, it does thing z - and that which goes in this way. For thought about these things and study with these [types of] expressions is what arouses a person to seek them and their worship. And the verse that prohibited us from this content is His saying, "Do not turn to the idols" (Leviticus 19:4). And the language of the [Sifra] (Sifra, Kedoshim, Chapter 1:11) is, "If you turn to them, you make them gods." And there (Sifra, Kedoshim, Chapter 1:10), they said, "Rabbi Yehudah says, 'Do not turn to see them'" - it is not even permissible to observe the appearance of the image's form and the thought of its construction, so that one not spend any time [involved with any] part of it. And in the chapter [entitled] Shoel Adam (Shabbat 149a), they said, "[Regarding] writing that is under a picture or under graven images (deyokenaot), it is prohibited to read it on Shabbat. And [regarding] the image itself, even on a weekday it is prohibited to look at it, because it it is stated, 'Do not turn to the idols.' What is the [derivation from this verse]? Rabbi Yochanan said, 'Do not make a god from your minds.'" And the prohibition about this very content - meaning about the prohibition of the thought of idolatry - has already been repeated. And that is His, may He be exalted, saying, "Take heed to yourselves, lest your heart be seduced" (Deuteronomy 11:16). [This] means to say [that] if you have your heart delve into it, it will bring you to veer from the [true] path, and to become involved in its [actual] worship. And He also said about this exact content, "And lest you lift your eyes to the sky" (Deuteronomy 4:19). For He did not come to forbid a person from seeing them with his eyes, but rather forbade the matter in which one relates to their worship with the interest of the heart. And likewise, His saying, "lest you inquire about their gods," is forbidding the inquiry about the nature of their worship, even though one does not worship them. For this all leads to erring about them. And you should know that one who transgresses this is liable for lashes. And this has already been made clear at the end of the first chapter of Eruvin (Eruvin 17b), regarding that which they said, [that] we give lashes for [going outside of] the mixing of perimeters (eruvei techumin). And they gave as a proof, His saying, "let no (al) man go out of his place" (Exodus 16:29); and someone asked and said, "But how can they give lashes for a prohibition, with the word, al, when the commandment did not come with the word, lo? And they answered him rhetorically, "And do we not give lashes for anything that comes with the word, al? But if so, we would also not give lashes for, 'Do not turn to the idols!'" Behold this indicates that we give lashes for this negative commandment. (See Parashat Kedoshim; Mishneh Torah, Foreign Worship and Customs of the Nations 2.)

[Parshat] Vayehi Beshalach Pharaoh has one negative commandment in it. That we should not go outside of the boundary (techum) on Shabbat: That we have been prevented from going outside of the known boundaries on Shabbat, as it is stated (Exodus 16:29), "let no one leave his place on the seventh day." And the explanation comes about this that "his place" is called anywhere that is no further than three parsa from outside of the city (Mishneh Torah, Laws of Sabbath 27:1-2). And a parsa is four mil, and a mil is two thousand ells. And we measure it from the outermost house in the city, even if it is as large as Nineveh. This is according to the law of the Torah, but the Sages made a fence and forbade that one should walk more than two thousand ells outside of the city.

On Shabbos and Yom Tov¹For it is written, “A man shall not go out from his place on the seventh day.” (Exodus 16: 29) See Maseches Eiruvin 17b. There is a question if this law is Biblical or a Rabbinic enactment. it is forbidden²Some poskim rule that Yom Tov and Shabbos are equal regarding boundaries, and others say that the laws of boundaries on Yom Tov are only derabanan, (Rabbinically ordained). to walk more than 2, 000 amos from the place you were³This refers to your place of dwelling which is determined by where you are when Shabbos begins; you then acquire shevisah. at the onset of Shabbos. This is [in addition] to the space a person occupies which is four⁴The space the person occupies is not included in the 2, 000 amos. Mishnah Berurah 396: 8 rules that with regard to techumin a person’s place is not four by four amos, but rather, eight by eight amos. amos. This is true only if you happen to be in the field at twilight,⁵Or, if you left the techum on Shabbos, in which case you must stop and remain in your place until the end of Shabbos. but if you stayed in a city⁶Even if the city has no surrounding wall. [Shulchan Aruch Harav 396] [at the onset of Shabbos,] then the entire city is considered your place of residence. The outskirts of the city are also considered part of the city. What are the outskirts [of the city]? An area of seventy and two third amos.⁷See Maseches Eiruvin 57a. [This area] is considered part of the city, even though there are no buildings there. This is called the karpeif⁸Means park or yard, or enclosure. [enclosure] of the city. It is from the edge of this area that we begin to measure the techum Shabbos.