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DAAT · LEVEL 1 — INTRODUCTION
Siman שס״ו · 15 seifim of the Shulchan Aruch
The eruv of a courtyard shared by many households — to discover and understand
סימן שס״ו
דין עירוב לחצר שהרבה בני אדם דרים בו
🌱 Beginner Level · מתחילים
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First approach to Siman שס״ו: complete Hebrew text of the Mechaber with the Rema's glosses, English translation, explanations of the halachic concepts, practical cases and synthesis.
Topic: the eruv of a courtyard shared by many households (eruvei chatzeros)
Source: שולחן ערוך אורח חיים סימן שס״ו (15 seifim in the Shulchan Aruch; 18 in the Shulchan Aruch HaRav, studied at Level 4)
Compiled by: רב יוסף חיים סממה
DAAT · daattorah.com
📑 Study Plan
1. The Shulchan Aruch text — the 15 seifim of the Mechaber, with the Rema's glosses
2. General context: why this siman, what is the question?
3. Key halachic concepts of this siman
4. Detail of the seifim — one by one
5. The Mishnah Berurah — first entries
6. Position of the Rema — his glosses, seif by seif
7. Modern practical cases
8. Practical synthesis and rules to remember
9. Comprehension questions
1. The Shulchan Aruch text
Siman שס״ו contains 15 seifim of the Mechaber (Rabbi Yosef Karo), with glosses of the Rema on seifim ב, ג, ו and י; at seif יא, a parenthesis in small print, without the word הגה. Topic of the siman: the eruv of a courtyard shared by many households. The Shulchan Aruch of the Alter Rebbe divides the same siman into 18 seifim: its numbering is that of Level 4, not of this page.
Seif א
דין עירוב לחצר שהרבה בני אדם דרים בו. ובו טו סעיפים:
חצר שהרבה בתים פתוחים לתוכו אסרו חכמים לטלטל מבתיהם לחצר עד שיערבו דהיינו שגובים פת מכל בית ובית ונותנים אותו בא' מבתי החצרות שע״י כך אנו רואים כאלו כולם דרים באותו בית וכאלו כל החצר מיוחד לאותו בית:
Translation: A courtyard onto which many houses open: the Sages forbade carrying from their houses into the courtyard until they make an eruv — that is, bread is collected from each and every house and placed in one of the houses of the courtyards; for by this means we regard it as though all of them lived in that one house, and as though the whole courtyard belonged to that house alone.
What this seif says:
- A courtyard onto which many houses open: no carrying from the houses into it without an eruv — אסרו חכמים לטלטל מבתיהם לחצר עד שיערבו.
- What the eruv is: שגובים פת מכל בית ובית ונותנים אותו בא׳ מבתי החצרות.
- And why it works: שע״י כך אנו רואים כאלו כולם דרים באותו בית.
Seif ב
יושבי אהלים או סוכות או מחנה שהקיפוהו מחיצה אין מטלטלין מאהל לאהל עד שיערבו כולם אבל שיירא שהקיפוה מחיצה אין צריכים לערב לפי שכולם מעורבים ואין אותם אהלים קבועים להם: הגה בתים שבספינה צריכים עירוב אע״פ שיש לספינה מחיצות ואם אין לספינה מחיצות אסור לטלטל בספינה רק בארבע אמות (ב״י בשם שבולי לקט) (ועיין לקמן סוף סי' שפ״ב וסי' ת״ה סעיף ז'):
Translation: Those who dwell in tents or huts, or a camp that was surrounded by a partition: one may not carry from tent to tent until they all make an eruv. But a caravan that was surrounded by a partition need not make an eruv, because they are all [considered] mingled together, and those tents are not fixed for them. Gloss of the Rema: houses on a ship require an eruv, even though the ship has partitions; and if the ship has no partitions, it is forbidden to carry on the ship except within four amos (Beis Yosef in the name of the Shibbolei HaLeket) (and see below, the end of siman 382 and siman 405, seif 7).
What this seif says:
- Tents, huts or a camp surrounded by a partition need an eruv — אין מטלטלין מאהל לאהל עד שיערבו כולם.
- But not a caravan: אבל שיירא שהקיפוה מחיצה אין צריכים לערב, and the reason — לפי שכולם מעורבים ואין אותם אהלים קבועים להם.
- The Mishnah Berurah (ס״ק י״ב) reads this as one reason: since those tents are not fixed for them, there is no division of dwellings, and it is as if they were all intermingled in one house. The Biur Halachah adds that the caravan ruling itself is not settled, most of the early poskim disputing it (see Level 2).
- Rema: בתים שבספינה צריכים עירוב אע״פ שיש לספינה מחיצות; and a ship without partitions — אסור לטלטל בספינה רק בארבע אמות.
Seif ג
הבית שמניחים בו העירוב א״צ ליתן פת ואין צריך שיהיה בעירוב שוה פרוטה ואין מניחין אותו בחצר אלא בבית שראוי לדיר' לאפוקי בית שער אכסדר' ומרפסת וצריך שיהא בו ד' אמות על ד' אמות ואפילו הוא של קטן ואם רגילים ליתנו תמיד בבית ידוע אין להם לשנותו וליתנו בבית אחר מפני דרכי שלום ואפי' קטן יכול לגבות העירוב ולקבצו: הגה והמנהג בזמן הזה להניח העירוב בבית הכנסת וכן נהגו הקדמונים ונראה לי הטעם דעירובין שלנו יש להם דין שתוף ואין צריך להניח בבית דירה וע' לקמן סי' שפ״ו ושפ״ז:
Translation: The house in which the eruv is placed need not contribute bread. The eruv need not be worth a perutah. It is not placed in the courtyard but [only] in a house fit for dwelling — excluding a gatehouse (beis sha'ar), a portico (achsadra) and a gallery (mirpeses) — and it must measure four amos by four amos; [it may be placed there] even if it belongs to a minor. And if they are accustomed always to place it in a particular house, they should not change it and place it in another house, because of the ways of peace (darchei shalom). And even a minor may collect the eruv and gather it. Gloss of the Rema: the custom in this time [the Rema's] is to place the eruv in the synagogue, and so did the early authorities; and it seems to me that the reason is that our eruvin have the status of a shittuf [joining of alleys], which need not be placed in a dwelling house. See below, simanim 386 and 387.
What this seif says:
- The house of deposit gives no bread — הבית שמניחים בו העירוב א״צ ליתן פת, and the eruv need not be worth a perutah.
- Where to place it: ואין מניחין אותו בחצר אלא בבית שראוי לדיר׳, of four amos by four — וצריך שיהא בו ד׳ אמות על ד׳ אמות.
- The Mishnah Berurah (ס״ק כ״ג) gives the reason: the eruv rests on dwelling, not on acquisition; that is why a minor's house may hold it.
- The usual house is not changed: אין להם לשנותו וליתנו בבית אחר מפני דרכי שלום.
- The Mishnah Berurah (ס״ק כ״ח) explains likewise that the eruv rests on dwelling, not on acquisition; that is why a minor may collect it.
- Rema: והמנהג בזמן הזה להניח העירוב בבית הכנסת, and the reason he proposes — ונראה לי הטעם דעירובין שלנו יש להם דין שתוף.
Seif ד
צריך ליתן כל העירוב בכלי א' ואם חלקו ונתנו בשני כלים אינו עירוב אלא אם נתמלא הא' ואז מותר והוא שיהיו שני הכלים בבית א':
Translation: The entire eruv must be placed in one vessel; if it was divided and placed in two vessels, it is not an eruv — unless the first had become full: then it is permitted, provided the two vessels are in one house.
What this seif says:
- One vessel — צריך ליתן כל העירוב בכלי א׳; divided in two: ואם חלקו ונתנו בשני כלים אינו עירוב.
- Unless the first was full, and in one house: אלא אם נתמלא הא׳ ואז מותר והוא שיהיו שני הכלים בבית א׳.
Seif ה
צריך שלא יקפיד שום א' מהם על עירובו אם יאכלנו חבירו ואם מקפיד אינו עירוב לכך צריך ליזהר שלא לערב בדבר שתיקן לצורך השבת:
Translation: None of them may be particular about his eruv if his fellow eats it; if he is particular, it is not an eruv. Therefore one must take care not to make the eruv with something one prepared for the needs of Shabbos.
What this seif says:
- No one may be particular about his share — צריך שלא יקפיד שום א׳ מהם על עירובו אם יאכלנו חבירו; otherwise: ואם מקפיד אינו עירוב.
- Therefore one must take care: לכך צריך ליזהר שלא לערב בדבר שתיקן לצורך השבת.
Seif ו
אין מערבין בפרוסה אפי' היא גדולה הרבה אבל בשלימה אפי' קטנה מאוד מערבין ובלבד שיהא בהם כל כך שיהא בהם כשיעור ומיהו אם ניטל ממנו כדי חלת נחתום שהוא א' ממ״ח מערבין בה אפי' לא היתה טבולה לחלה ואם נפרסה וחיברה בקיסם שהכניס הקצה הא' בתוך הפת והקצה השני בתוך הפרוסה אם אינו ניכר שנפרסה מערבים בה: הגה ויש שפירשו הא דאין מערבין רק בפת שלם היינו שכל העירוב ביחד יהיה פת שלם ולכן נהגו לקבוץ מכל בית ובית מעט קמח ועושין חלה אחת שלימה ומערבין בה (המגיד והגהות הראב״ד פ״א מהל' עירובין) וכן המנהג פשוט בכל מדינות אלו וצריך ליזהר שיהא בחלה כשיעור המפורש לקמן סי' שס״ח סעיף ג' ואע״פ שנשתייר מן הקמח ולא נעשה מכולו חלה אפ״ה הוי עירוב דלא גרע מאילו אחד מזכה לכולם ואדעתא דהכי נתנו קמחם מתחלה כן נראה לי:
Translation: One may not make an eruv with a broken piece [of bread], even a very large one; but with a whole [loaf], even a very small one, one makes the eruv — provided there is enough in them to reach the required measure. However, if the measure of the baker's challah, which is one forty-eighth, was taken from it, one may make the eruv with it, even if it was not subject to challah. And if it broke and was joined with a splinter, one end inserted into the loaf and the other into the piece: if it is not noticeable that it broke, one may make the eruv with it. Gloss of the Rema: some explain that the rule that one makes an eruv only with a whole loaf means that the whole eruv together must be one whole loaf; therefore the custom is to collect a little flour from each and every house, make one whole challah and make the eruv with it (HaMaggid and the glosses of the Ra'avad, chapter 1 of Hilchos Eruvin); and this is the widespread custom throughout these lands. One must take care that the challah have the measure set out below, siman 368, seif 3. And even though some of the flour was left over and the challah was not made from all of it, it is nevertheless an eruv, for it is no worse than if one person transferred it to all, and it was with this in mind that they gave their flour in the first place — so it seems to me.
What this seif says:
- A whole loaf, not a piece — אין מערבין בפרוסה אפי׳ היא גדולה הרבה; אבל בשלימה אפי׳ קטנה מאוד מערבין; and the condition of measure — ובלבד שיהא בהם כל כך שיהא בהם כשיעור.
- On the piece, the Mishnah Berurah (ס״ק ל״ז) reports that the Peri Megadim is in doubt whether an eruv made with a piece is valid even after the fact; consult your Rav.
- Two cases where the loaf remains valid: אם ניטל ממנו כדי חלת נחתום שהוא א׳ ממ״ח מערבין בה; and a loaf broken and rejoined — אם אינו ניכר שנפרסה מערבים בה.
- Rema: the custom of collected flour — ולכן נהגו לקבוץ מכל בית ובית מעט קמח ועושין חלה אחת שלימה ומערבין בה, with the required measure: וצריך ליזהר שיהא בחלה כשיעור.
Seif ז
אם אחד מזכה לכולם יכול לערב בפרוסה:
Translation: If one person transfers [the eruv] to all, he may make the eruv with a broken piece.
What this seif says:
- When one person transfers the eruv to all, a piece suffices — אם אחד מזכה לכולם יכול לערב בפרוסה.
- The Mishnah Berurah gives the reason: the concern for ill will, for which one does not make the eruv with a piece in seif ו (ס״ק ל״ז), does not apply here (ס״ק מ״ו).
Seif ח
מערבין בפת אורז ועדשים אבל לא בפת דוחן:
Translation: One may make an eruv with bread of rice and of lentils, but not with bread of millet.
What this seif says:
- Bread of rice and lentils, yes; bread of millet, no — מערבין בפת אורז ועדשים אבל לא בפת דוחן.
Seif ט
אם א' מבני החצר רוצה ליתן פת בשביל כולם שפיר דמי ובלבד שיזכנו להם על ידי אחר וכשזוכה בו צריך להגביהו מן הקרקע טפח וצריך לזכות לכל בני החצר או המבוי ולכל מי שיתוסף מיום זה ואילך וי״א שאע״פ שלא יזכה בפירוש למתוספים עליהם לב ב״ד מתנה עליהם ואם נתוספו דיורין לאחר שנתמעט העירוב מן השיעור צריך להוסיף מחמתן:
Translation: If one of the residents of the courtyard wishes to give bread on behalf of all, that is fine, provided he transfers it to them through another person; and when that person acquires it [for them], he must lift it a tefach off the ground. It must be transferred to all the residents of the courtyard or of the alley, and for everyone who will be added from this day on. And some say that even if he did not explicitly transfer it to those who will be added to them, the mind of the court (lev beis din) stipulates on their behalf. And if residents were added after the eruv had diminished below the measure, one must add [to it] on their account.
What this seif says:
- One person may give the bread for all, through an intermediary — ובלבד שיזכנו להם על ידי אחר, who lifts it: וכשזוכה בו צריך להגביהו מן הקרקע טפח.
- For all, including those who will come: ולכל מי שיתוסף מיום זה ואילך; and one opinion — וי״א שאע״פ שלא יזכה בפירוש למתוספים עליהם לב ב״ד מתנה עליהם.
- But if the eruv has diminished: ואם נתוספו דיורין לאחר שנתמעט העירוב מן השיעור צריך להוסיף מחמתן.
Seif י
כשמזכה להם ע״י אחר לא יזכה על ידי בנו ובתו הקטנים אפילו אם אינם סמוכים על שלחנו ולא ע״י עבדו ושפחתו הכנענים אבל מזכה הוא ע״י בנו ובתו הגדולים אפי' סמוכים על שלחנו וע״י עבדו ושפחתו העברים אפי' הם קטנים וע״י אשתו אף על פי שהוא מעלה לה מזונו' ואפילו אין לה בית בחצר ויש אומרים שאינו מזכה ע״י בנו ובתו הסמוכים על שלחנו אפילו הם גדולים ולא ע״י בתו אפילו אינה סמוכה על שלחנו כל זמן שלא בגרה ולא ע״י אשתו שמעלה לה מזונות או שאמר לה צאי מעשה ידיך במזונותיך ואפי' יש לה בית בחצר אבל מזכה ע״י בנו שאינו סמוך על שלחנו אפי' הוא קטן וע״י בתו שבגרה ואינה סמוכה על שלחנו וע״י אשתו שאינה מעלה לה מזונות אפילו אין לה בית בחצר ולכתחלה טוב לחוש לדברי שניהם היכא דאפשר: הגה ובדיעבד סומכין על דברי המיקל בעירוב וכן גדול שיש לו אשה אע״פ שסמוך על שלחן אביו מזכה על ידו (הגהות אשירי והגהות סמ״ג וכל בו) אפילו לכתחלה ואינו צריך להודיע לאותם שזיכה להם קודם השבת אלא אם מודיעם בשבת מותר לטלטל. (כל בו):
Translation: When he transfers it to them through another, he should not transfer it through his minor son or daughter, even if they are not supported at his table, nor through his Canaanite slave or maidservant; but he transfers it through his adult son or daughter, even if they are supported at his table, through his Hebrew slave or maidservant, even if they are minors, and through his wife, even though he provides her sustenance, and even if she has no house in the courtyard. And some say that he does not transfer it through his son or daughter who are supported at his table, even if they are adults, nor through his daughter, even if she is not supported at his table, as long as she has not become a bogeres, nor through his wife whom he sustains or to whom he said to take her earnings for her sustenance, even if she has a house in the courtyard; but he transfers it through his son who is not supported at his table, even if he is a minor, through his daughter who has become a bogeres and is not supported at his table, and through his wife whom he does not sustain, even if she has no house in the courtyard. And lechatchilah, it is good to take both [opinions] into account wherever possible. Gloss of the Rema: and bedi'eved, one relies on the lenient opinion in matters of eruv. Likewise, an adult [son] who has a wife, even though he is supported at his father's table, [the father] transfers through him (Hagahos Asheri, Hagahos Semag and Kol Bo), even lechatchilah. And he need not inform, before Shabbos, those to whom he transferred it; but if he informs them on Shabbos, carrying is permitted (Kol Bo).
What this seif says:
- First opinion: לא יזכה על ידי בנו ובתו הקטנים אפילו אם אינם סמוכים על שלחנו.
- Second opinion: ויש אומרים שאינו מזכה ע״י בנו ובתו הסמוכים על שלחנו אפילו הם גדולים.
- The Mechaber: ולכתחלה טוב לחוש לדברי שניהם היכא דאפשר. Rema: ובדיעבד סומכין על דברי המיקל בעירוב.
Seif יא
בני חבורה שהיו מסובין לאכול וקדש עליהם היום הפת שעל השלחן סומכין עליה משום עירוב והוא שמסובין בבית שהוא מקום הראוי להניח שם עירוב אבל בחצר לא (וה״ה אם יש להם פת בשותפות בא' מן הבתים סומכין עליו משום עירוב):
Translation: Members of a group who were reclining to eat when the day [of Shabbos] became sanctified upon them: the bread that is on the table may be relied upon as an eruv — provided they are reclining in a house, which is a place fit for placing an eruv; but in a courtyard, no. Parenthesis in small print (without the word הגה): and the same applies if they have bread in partnership in one of the houses: it may be relied upon as an eruv.
What this seif says:
- A group at table when Shabbos begins — הפת שעל השלחן סומכין עליה משום עירוב.
- Provided they are in a house: והוא שמסובין בבית שהוא מקום הראוי להניח שם עירוב אבל בחצר לא.
- Parenthesis in small print: וה״ה אם יש להם פת בשותפות בא׳ מן הבתים סומכין עליו משום עירוב.
Seif יב
אפוטרופוס של קטן יכול לערב בעדו:
Translation: The guardian (apotropos) of a minor may make an eruv on his behalf.
What this seif says:
- The guardian may make the eruv for the minor — אפוטרופוס של קטן יכול לערב בעדו: the whole seif is this one sentence.
Seif יג
מצוה לחזור אחר עירובי חצרות:
Translation: It is a mitzvah to pursue [the making of] eruvei chatzeros.
What this seif says:
- Pursuing the eruv is a mitzvah — מצוה לחזור אחר עירובי חצרות.
- The Mishnah Berurah (ס״ק ע״ח) gives the reason: so that people do not come to carry in a forbidden way.
Seif יד
מברך על מצות עירוב:
Translation: One recites a blessing on the mitzvah of eruv.
What this seif says:
- The eruv is made with a blessing — מברך על מצות עירוב: the next seif says when it is recited.
Seif טו
אימתי מברך בשעה שמקבץ אותו מבני החצר או בשעה שמזכה להם ואומר בהדין עירובא יהא שרי לן לאפוקי ולעיולי מן הבתים לחצר ומן החצר לבתים ומבית לבית לכל הבתים שבחצר ואם גבו העירוב ולא ברכו עליו אין הברכה מעכבת ומותרים לטלטל:
Translation: When does one recite the blessing? At the time he collects it from the residents of the courtyard, or at the time he transfers it to them; and he says: Through this eruv may it be permitted to us to carry out and to bring in from the houses to the courtyard, from the courtyard to the houses, and from house to house, for all the houses in the courtyard. And if they collected the eruv without reciting the blessing, the blessing is not indispensable, and they are permitted to carry.
What this seif says:
- When to bless — בשעה שמקבץ אותו מבני החצר או בשעה שמזכה להם.
- The formula: בהדין עירובא יהא שרי לן לאפוקי ולעיולי מן הבתים לחצר…
- And without a blessing the eruv stands: ואם גבו העירוב ולא ברכו עליו אין הברכה מעכבת ומותרים לטלטל.
2. General context
What does this siman discuss?
Siman שס״ו sets out the law of the eruv of courtyards (seif א; the term עירובי חצרות is that of seif יג, which makes it a mitzvah). A courtyard onto which several houses open — the Mishnah Berurah (ס״ק א) specifies: belonging to separate people — is enclosed; and yet the Sages forbade carrying into it from the houses as long as no eruv has been made (seif א). The siman then rules who needs one (seif ב), where it is placed (seif ג), how it is placed (seif ד), with no one particular about his share (seif ה), with what bread (seifim ו to ח), how one person transfers it to all and through whom (seifim ט and י), the bread of a shared meal (seif יא), the guardian of a minor (seif יב), and finally the mitzvah and the blessing (seifim יג to טו).
The fundamental question: the courtyard is enclosed; why may one not take an object out of one's house into it? The Mishnah Berurah gives the reason: « דגזרו שלא להוציא מרשותו לרשות חבירו כדי דלא ליתי לאפוקי מרה״י לר״ה » (משנה ברורה שס״ו ס״ק ב); and he adds that within the courtyard itself one may carry throughout. The eruv lifts the prohibition because through it « אנו רואים כאלו כולם דרים באותו בית » (שו״ע או״ח שס״ו:א). And it is the bread that makes the dwelling: « דעיקר דירתו של אדם במקום שפתו שם » (משנה ברורה שס״ו ס״ק ג).
Place in Hilchos Eruvin
In Sefaria's index, the section הלכות עירובין of the Shulchan Aruch covers simanim 345 to 395; siman שס״ה, which precedes this one, deals with the breached mavoy. Siman שס״ו itself points ahead, through the Rema's glosses: in seif ב, to the end of siman 382 and to siman 405, seif 7; in seif ג, to simanim 386 and 387; in seif ו, to the measure of siman 368, seif 3.
3. Key halachic concepts
A few notions structure this siman:
The essential notions of siman שס״ו:
- עירובי חצרות — the eruv of courtyards: bread collected from each house and placed in one of them (seif א). Seif יג makes it a mitzvah: « מצוה לחזור אחר עירובי חצרות » (שו״ע או״ח שס״ו:יג).
- A house fit for dwelling — where the eruv is placed: not the courtyard, not a gatehouse, portico or gallery, and at least four amos by four (seif ג).
- שתוף — the shittuf (joining of alleys): the custom the Rema reports for his time (והמנהג בזמן הזה) is to place the eruv in the synagogue, and he proposes a reason for it (ונראה לי הטעם): our eruvin have the status of shittuf (seif ג).
- Not being particular — the eruv is valid only if no one minds another eating his share (seif ה); the Biur Halachah specifies, on the basis of the Beis Yosef, that a refusal voids the eruv when it occurs on Erev Shabbos or at the time the eruv takes effect, not on Shabbos, since the eruv has already taken effect.
- פרוסה / שלימה — the broken piece and the whole loaf: one makes the eruv with a whole loaf, even small, provided the loaves reach the measure, not with a piece, even large (seif ו); seif ו also accepts a loaf from which only the baker's challah was taken and a loaf broken and rejoined unnoticeably, and seif ז accepts a piece when one person transfers it to all.
- Transferring through another — whoever gives the bread for all transfers it through an intermediary, who lifts it a tefach (seif ט); seif י says through whom, according to two opinions.
4. Detail of the seifim — one by one
| Seif | Content |
|---|---|
| א | A courtyard onto which many houses open: no carrying from the houses into the courtyard without an eruv. The eruv: bread collected from each house and placed in one of them; all are then regarded as living in that house. |
| ב | Tents, huts or a camp surrounded by a partition: eruv required. A caravan surrounded by a partition: no eruv. Rema: houses on a ship need an eruv; a ship without partitions: four amos only. |
| ג | The house of deposit gives no bread; no perutah needed; placed not in the courtyard but in a house fit for dwelling, four by four amos; do not change the usual house; even a minor may collect. Rema: the custom of the synagogue, for which he proposes the reason that our eruvin have the status of shittuf. |
| ד | The whole eruv in one vessel; in two, it is not an eruv — unless the first was full, both being in one house. |
| ה | No one may be particular about his share; hence one must take care (צריך ליזהר) not to make the eruv with what was prepared for Shabbos. |
| ו | A whole loaf even small, provided the loaves reach the measure, not a piece even large; a loaf from which the baker's challah was taken, and a loaf broken and rejoined unnoticeably: valid. Rema: the custom of collected flour and a single challah, with its measure (siman 368, seif 3). |
| ז | When one person transfers to all, one may use a piece. |
| ח | Bread of rice and lentils: yes; bread of millet: no. |
| ט | One may give for all, transferring through another who lifts the bread a tefach; transfer also to those who will be added (one opinion: the mind of the court covers them); if the eruv diminished below the measure, add for the newcomers. |
| י | Through whom to transfer: the first opinion deals with children, slaves and the wife; the second, with children and the wife; lechatchilah, it is good to take both into account where possible. Rema: bedi'eved, the lenient opinion; through a married son, even lechatchilah; no need to inform before Shabbos: if he informs them on Shabbos, carrying is permitted. |
| יא | A group at table when Shabbos begins: the bread on the table serves as eruv, in a house, not in a courtyard. Parenthesis in small print (without the word הגה): likewise bread in partnership in one of the houses. |
| יב | The guardian of a minor may make an eruv for him. |
| יג | It is a mitzvah to pursue eruvei chatzeros. |
| יד | One recites a blessing on the mitzvah of eruv. |
| טו | When to bless (at the collection or when he transfers it to them), the declaration בהדין עירובא; the blessing is not indispensable. |
The heart of the siman: the eruv moves no wall; it makes all the residents of the courtyard regarded as living in one house (seif א). The siman then sets out its conditions, each in its own seif: a true dwelling place to hold it (seif ג), a whole that is not divided (seif ד), a share that no one withholds from the others (seif ה), a whole loaf, provided the loaves reach the measure, with the cases seif ו accepts and that of seif ז, and, when one person gives the bread for all, a transfer made to all through another (seifim ט and י). For seifim ד and ה, the Mishnah Berurah gives as reason the very name of the eruv, which must unite them (ס״ק ל״א and ל״ד); for the piece of seif ו, the fear of ill will (ס״ק ל״ז).
5. The Mishnah Berurah — first entries
The Mishnah Berurah of Rabbi Yisroel Meir Kagan (Chofetz Chaim) contains 84 entries on this siman. Here are the first ones — to better understand the meaning of the seifim:
משנה ברורה (א) — (א) שהרבה בתים - של אנשים מיוחדים:
משנה ברורה (ב) — (ב) מבתיהם לחצר - וה״ה מבית לבית בתוך החצר או בתוך המבוי אף שהמבוי מתוקן בלחי וקורה וטעם בכל זה דגזרו שלא להוציא מרשותו לרשות חבירו כדי דלא ליתי לאפוקי מרה״י לר״ה ובחצר גופא מותר לטלטל בכולו ואפילו מחצר לחצר נמי מותר דלא גזרו בזה רבנן וכדלקמן בסימן שע״ב:
משנה ברורה (ג) — (ג) שע״י כך וכו' - דעיקר דירתו של אדם במקום שפתו שם:
For the complete text of all 84 entries, consult Sefaria: Mishnah Berurah 366.
6. Position of the Rema
The Rema (Rabbi Moshe Isserles) adds his glosses (הגהות) to several seifim of this siman. Here they are, each in its place:
The Rema's glosses:
- Seif ב — houses on a ship require an eruv, even if the ship has partitions; if it has none, one carries on it only within four amos (Beis Yosef in the name of the Shibbolei HaLeket). He refers to the end of siman 382 and to siman 405, seif 7.
- Seif ג — the custom, in his time (בזמן הזה), of placing the eruv in the synagogue, already that of the early authorities; the reason he proposes: our eruvin have the status of a shittuf, which need not be placed in a dwelling house (reference to simanim 386 and 387).
- Seif ו — according to some, it is the whole eruv together that must form one whole loaf; hence the custom of collecting a little flour from each house and making a single challah, which must have the measure of siman 368, seif 3; and leftover flour does not invalidate the eruv — so it seems to him (כן נראה לי).
- Seif י — bedi'eved, one relies on the lenient opinion; an adult married son, even if supported at his father's table: one may transfer through him, even lechatchilah; one need not inform, before Shabbos, those to whom one transferred it, but if he informs them on Shabbos, carrying is permitted (Kol Bo).
- Seif יא — a parenthesis in small print, without the word הגה, which the text does not expressly attribute to the Rema: likewise, bread held in partnership in one of the houses serves as an eruv.
- Chabad → Level 4 — Daat HaRav studies this siman in the Shulchan Aruch HaRav, siman שס״ו, in its own numbering of 18 seifim.
7. Modern practical cases
Each situation below is tied to a named seif; when the situation is a present-day one, the row says so: application by the site, not the words of the source.
| Situation | Quick analysis |
|---|---|
| The eruv kept in the synagogue (custom of the Rema, seif ג) | This is the custom the Rema reports (seif ג), with the reason he proposes: our eruvin have the status of a shittuf, which need not be placed in a dwelling house. The Mishnah Berurah (ס״ק כ״ט) explains that this holds even though the synagogue is not a place of dwelling. |
| Using the bread set aside for the Shabbos meal as the eruv | Seif ה asks one to take care not to make the eruv with what was prepared for Shabbos, since one is particular about it — and an eruv one is particular about is no eruv. The Mishnah Berurah (ס״ק ל״ו) writes that if one decides explicitly not to mind about it, it is presumably permitted; consult your Rav. |
| A store-bought loaf that has been cut | Application by the site: seif ו requires a whole loaf, even small, not a piece, even large; it nevertheless accepts a loaf from which only the measure of the baker's challah, one forty-eighth, was taken, and a loaf broken and rejoined unnoticeably; and seif ז accepts a piece when one person transfers the eruv to all. Seif ו also requires that the loaves reach the measure; for a given loaf, consult your Rav. |
| New families move in during the year | Application by the site: seif ט requires transferring the eruv also to those who will be added; it then reports a view (yesh omrim) that, even without transferring it to them explicitly, the mind of the court stipulates for them (lev beis din); the Mishnah Berurah (ס״ק נ״ג) writes that by strict law this is not so, but that nowadays one may rely on it, the eruv being placed for the whole year; the Shulchan Aruch HaRav (seif 12 in its own numbering) writes that one may rely on this view after the fact (bedi'eved) — see Level 4; consult your Rav. And if the eruv diminished below the measure before they arrived, one must add to it for them (seif ט). |
| Transferring the eruv through one's child | Seif י brings two opinions, which do not accept the same children; the Mechaber writes that lechatchilah it is good to take both into account where possible; bedi'eved, one relies on the lenient view (Rema). On which intermediary to use, consult your Rav. |
| The eruv was collected and the blessing forgotten | Seif טו: the blessing is not indispensable, and carrying is permitted. |
For precise practical cases: the validity of an eruv — its place, its bread, the way it was transferred to all — is the responsibility of the Rav in charge of it. For halacha lemaaseh, consult your Rav.
8. Practical synthesis of the Siman
Teachings of Siman שס״ו:
- Without an eruv, one does not carry from the houses into the shared courtyard (seif א).
- Tents, huts or a camp surrounded by a partition need an eruv; a caravan does not (seif ב) — the Biur Halachah writes that the caravan ruling is not settled, most of the early poskim disputing it; consult your Rav. Rema: houses on a ship need an eruv (seif ב).
- The deposit: not in the courtyard but in a house fit for dwelling, four by four amos (seif ג); the custom the Rema reports for his time is the synagogue (seif ג).
- One vessel (seif ד), and a share no one is particular about (seif ה).
- A whole loaf, even small, provided the loaves reach the measure, not a piece (seif ו, which also accepts a loaf from which only the baker's challah was taken and a loaf rejoined unnoticeably); a piece, when one person transfers to all (seif ז); rice and lentils yes, millet no (seif ח).
- Whoever gives for all transfers through another, who lifts the bread a tefach, for all and for those who will come (seif ט); through whom, seif י rules according to two opinions.
- Two cases: the bread on the table of a group seated in a house when Shabbos begins serves as eruv, not in a courtyard (seif יא); the guardian of a minor may make the eruv for him (seif יב).
- The mitzvah and the blessing: pursuing the eruv is a mitzvah (seif יג), it is made with a blessing (seif יד), which is not indispensable (seif טו).
- For halacha lemaaseh, consult your Rav.
9. Comprehension questions
Check your understanding:
- According to seif א, how does the eruv make us regard the residents, and why does that permit carrying into the courtyard?
- Why does a caravan surrounded by a partition need no eruv, while tents surrounded by a partition do (seif ב)?
- Where is the eruv not placed, and what custom does the Rema report (seif ג)?
- Why is no eruv made with a piece of bread, and when may one be (seifim ו and ז)?
- What must someone do who gives the bread for all, and to whom must it be transferred (seif ט)?
- What is the law if the eruv was collected without the blessing (seif טו)?
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