The Torah commands in the Book of Shemot (16:29), “Al Yeseh Ish Mi’mekomo Ba’yom Ha’shebi’i” – “A man shall not leave from his place on the seventh day.” This verse establishes a prohibition forbidding walking beyond a certain distance on Shabbat, a prohibition known as “Tehum Shabbat” (literally, “the boundary of Shabbat”). The Torah prohibition of “Tehum Shabbat” forbids walking a distance of three Parsa’ot beyond the boundary of one’s city. One may walk as much as he wants within the city; the prohibition forbids walking three Parsa’ot beyond the city. A Parsa is four Mil, and each Mil is 2,000 Amot, such that the prohibited distance is 24,000 Amot. An Ama is generally defined as approximately two feet, and thus the forbidden distance amounts to close to 50,000 feet, or around ten miles. The Sages, however, enacted a prohibition against walking even just 2,000 Amot – or about 4,000 feet – outside one’s city, which is even less than one mile. The Sefer Ha’hinuch explains that the Torah forbade walking a long distance on Shabbat in order for us to remember that G-d created the world in six days and rested on the seventh day. It is entirely permissible, and even appropriate, to take leisurely walks on Shabbat, as these are restful and enjoyable. Walking 24,000 Amot, however, is already not a leisurely walk, but a tiring journey, which is not restful, and so the Torah forbade walking such a distance. This prohibition applies in all places, in all historical periods, and to both and women. In most cities and neighborhoods, this prohibition is usually not so relevant, as it is highly unlikely that a person would walk beyond the city or town. This command does become relevant, however, in the country, where it is certainly possible that one may wish to walk on Shabbat out in the open. One must ensure not to walk more than 2,000 Amot on Shabbat while out in the country. Importantly, walking beyond the prescribed limit on Shabbat is not included among the thirty-nine Melachot (categories of forbidden activity) of Shabbat. Although the Torah forbade walking this distance, doing so does not qualify as a “Melacha,” because there is no constructive work involved. As such, this prohibition differs from the other Shabbat prohibitions in several respects. First, the punishment for violating “Tehum Shabbat” is Malkut (lashes), whereas the willful violation of one of the Melachot constitutes a capital offense, punishable by death. (It should be noted that even if one walks just 2,000 Amot beyond the city, violating only the Rabbinic extension of the Torah prohibition, he receives Malkut as punishment for transgressing the Rabbis’ edict.) Another difference is noted by the Rashba (Rav Shlomo Ben Aderet of Barcelona, Spain, 1235-1310), in his commentary to Masechet Yebamot (6), citing his Rabbi. One who performs one of the Melachot of Shabbat has transgressed not only the prohibition against Shabbat desecration, but also the Misvat Aseh (affirmative command) to rest on Shabbat. The Torah commands, “U’ba’yom Ha’shebi’i Tishbot” – that we must rest on the seventh day, and thus one who performs a Melacha transgresses both the prohibition against working on Shabbat and the commandment to rest on this day. The Rashba’s Rabbi asserted that violating the command of “Tehum Shabbat” does not violate the Misvat Aseh of “Tishbot.” Since no Melacha has been performed, the violator is not considered to have transgressed the command to abstain from work. The Rashba notes that this affects the situation of a non-Jew who refrains from Melacha on Shabbat, except that he walks beyond the permitted distance. The Gemara in Masechet Sanhedrin teaches, “Goy She’Shabat Hayab Mita” – a gentile who rests on Shabbat is liable to the death penalty, because Shabbat is given uniquely and especially to the Jewish People. (As we recite in the Amida prayer on Shabbat morning, “Ve’lo Netato Hashem Elokenu Le’goyeh Ha’arasot…Ve’gam Bi’mnuhato Lo Yishkenu Arelim” – Shabbat is g