With the help of Heaven
Sources and reasoning:
1). The Gemara in Beitzah (15b) gives two reasons for the enactment of Eruv Tavshilin. According to Rava, it is so that one will select a choice portion for Shabbat. Rashi explains: through making an Eruv, one remembers Shabbat and will not use everything for Yom Tov, but will select a choice portion for Shabbat. Rav Ashi said that it is so people will say: one may not bake from Yom Tov for Shabbat; all the more so, from Yom Tov for a weekday. Rashi explains: it was not enacted for the honor of Shabbat, but rather for the honor of Yom Tov, so that people will say that one may not bake from Yom Tov for Shabbat unless he began before Yom Tov, in which case he is merely completing the process; but one may not begin, all the more so from Yom Tov for a weekday. According to both of these reasons, where people are dependent on the householder’s table and eat from his food, and the householder made an Eruv, this suffices. This is obvious according to Rava’s reason, for the householder’s remembrance is sufficient and he will leave some of his food for Shabbat. But even according to Rav Ashi’s reason, which is the view ruled upon by the Rashba (Avodat HaKodesh, Beit Mo’ed, Gate 4), Rambam (Hilchot Yom Tov 6:1), and Shulchan Aruch (siman 527, סעיף 14), nevertheless, since the householder made an Eruv and they are subordinate to him, this suffices. This is unlike what the Shulchan Aruch writes (siman 527, סעיף 20), that one who did not make an Eruv is prohibited from cooking for others just as he is prohibited from cooking for himself, even in their homes. That applies specifically where they are not subordinate to him. So writes explicitly the Mishnah Berurah (subsection 56), that a person’s wife and household members, since they are subordinate to him, may cook even though they did not make an Eruv for themselves at all, and even though he did not confer a share in it upon them. It is clear that the householder’s remembrance suffices for all members of his household; the enactment did not require every individual household member to remember separately. Accordingly, even his adult sons and daughters, who are not ordinarily dependent on his table throughout the year and have homes of their own, nevertheless, whenever they are dependent on his table for Yom Tov and Shabbat, they are subordinate to him and may also assist with cooking and other preparations from Yom Tov for Shabbat.
I also saw that the Alter Rebbe writes (siman 527, סעיף 18): “One need only confer a share in the Eruv upon others, meaning all residents of the city who do not eat from his bread and cooked food. However, members of his household who eat from his bread and cooked food need not be granted a share, and they may perform all labors connected with food preparation from Yom Tov for Shabbat through the householder’s Eruv, for they are subordinate to the householder and follow his lead, since they eat his food. Even if they do not eat from the same dish, nevertheless, since the dish they eat belongs to him, they are subordinate to him and fulfill their obligation through his Eruv. However, if one member of the household does not eat from the householder’s cooked food, but the householder gives him flour and meat and he bakes and cooks for himself, or instructs someone else to cook for him, then, since at the time of eating the food already belongs to him—for the householder has given him the flour and meat as an absolute gift—he is not subordinate to the householder and requires an Eruv of his own.” End quote. I also saw that Rabbi Eshel Avraham of Butshatsh (siman 527) writes that even his adult children, who are generally not dependent on his table, need not make an Eruv if they and their children are presently dependent on their father’s table. So too writes Kaf HaChayim (siman 627, subsection 70), and this is also the view of Rabbi Yosef Shalom Elyashiv, zt”l, cited in the book Ashrei HaIsh (p. 44).
2). However, one must consider the case where they return to sleep in their own home, or where a separate room is designated for them in their parents’ home; likewise, in a hotel where each person sleeps in a separate room—are they also exempt in such circumstances? In my humble opinion, it is clear that since they all eat from one kitchen, they fulfill their obligation through the householder’s Eruv. As Tosafot write (Eruvin 72a) concerning young men who eat at the householder’s table, while each has his own room in which he sleeps: they need not make an Eruvei Chatzerot even according to Shmuel, who says that the place of sleeping determines residence, since they all use the house for all their needs—for baking, cooking, and everything else—they are all considered as though they eat and sleep in one place. Even though they have an entrance opening toward the public domain, they are all called after the householder. So too rules the Shulchan Aruch (siman 370, סעיפים 3 and 4). See also Chayei Adam (klal 73, סעיף 15) and Nishmat Adam (there), in the name of the Rokeach and many other poskim. So too write Netivot Shabbat—Bloy (chapter 34, סעיף 16) and Chochmat HaLev (chapter 9, סעיף 20). See also Eshel Avraham (there), who alludes to this. With due respect, this differs from what is written in Shut Mishneh Halachot—Klein, vol. 7 (siman 74), where he concludes that if married children return home at night after the meal and perform some act of preparation there, or light candles, they should make an Eruv without a blessing. In my humble opinion, if they are dependent on their father’s table for the festival meals, they need not make an Eruv at all.
This response was translated automatically from Hebrew and has not yet been reviewed by a person. Therefore, it may contain inaccuracies and should not be considered a definitive reference.
