Daat HaRav — The Shulchan Aruch HaRav on Siman 366

דִּין עֵרוּב לְחָצֵר שֶׁהַרְבֵּה בְּנֵי אָדָם דָּרִים בְּתוֹכוֹ וּבוֹ י״ח סְעִיפִים:

חָצֵר שֶׁהַרְבֵּה בָּתִּים פְּתוּחִים לְתוֹכָהּ — מִן הַתּוֹרָה מֻתָּרִים לְטַלְטֵל בְּכָל הֶחָצֵר וּמִבָּתֵּיהֶם לֶחָצֵר, שֶׁהֲרֵי רְשׁוּת הַיָּחִיד גְּמוּרָה הִיא. אֲבָל חֲכָמִים אָסְרוּ לְטַלְטֵל מִבָּתֵּיהֶם לֶחָצֵר עַד שֶׁיְּעָרְבוּ, מִפְּנֵי שֶׁהַבָּתִּים הֵם רְשֻׁיּוֹת מְיֻחָדוֹת, לְכָל אֶחָד שֶׁלּוֹ, וְהֶחָצֵר הִיא רְשׁוּת מְשֻׁתֶּפֶת לְכֻלָּם וְדוֹמֶה קְצָת לִרְשׁוּת הָרַבִּים, וְאִם הָיוּ מוֹצִיאִים מֵהַבָּתִּים לֶחָצֵר, יֹאמְרוּ שֶׁמֻּתָּר לְהוֹצִיא מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים. אֲבָל הִתִּירוּ עַל יְדֵי עֵרוּב, שֶׁגּוֹבִין פַּת מִכָּל בַּיִת וּבַיִת וְנוֹתְנִים אוֹתָם בְּאֶחָד מִבָּתֵּי הֶחָצֵר, שֶׁעַתָּה אָנוּ רוֹאִים כְּאִלּוּ כֻּלָּם דָּרִים בְּאוֹתוֹ בַיִת, לְפִי שֶׁדַּעְתּוֹ שֶׁל אָדָם וְדִירָתוֹ בִּמְקוֹם מְזוֹנוֹתָיו הִיא, וּכְאִלּוּ כָּל הֶחָצֵר מְיֻחֶדֶת לְאוֹתוֹ בַיִת, וְאֵינָהּ דּוֹמָה לִרְשׁוּת הָרַבִּים.

וַאֲפִלּוּ מִבַּיִת לְבַיִת שֶׁלֹּא בְּדֶרֶךְ הֶחָצֵר אָסוּר לְטַלְטֵל בְּלִי עֵרוּב, שֶׁעָשׂוּ סְיָג לַתּוֹרָה לְהַרְחִיק, שֶׁלֹּא לְהוֹצִיא מֵרְשׁוּת שֶׁל זֶה לִרְשׁוּת שֶׁל זֶה אַף עַל פִּי שֶׁשְׁתֵּיהֶן רְשׁוּת הַיָּחִיד, כְּדֵי שֶׁלֹּא יָבֹאוּ לְהוֹצִיא מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים. אֲבָל כְּשֶׁהִנִּיחוּ עֵרוּב בְּאַחַד הַבָּתִּים, וְנַעֲשׂוּ כְּאִלּוּ כֻּלָּם דָּרִים בְּאוֹתוֹ בַיִת בְּשֻׁתָּפוּת — הֲרֵי אֵין כַּאן אֶלָּא דִּירָה אַחַת, וּשְׁאָר הַבָּתִּים הֵם כְּחַדְרֵי דִירָה זוֹ, וְהַכֹּל רְשׁוּת אַחַת.

וְהוּא הַדִּין וְהוּא הַטַּעַם בְּטִלְטוּל מֵחָצֵר לְחָצֵר שֶׁאֶצְלָהּ לְעִנְיַן כֵּלִים שֶׁשָּׁבְתוּ בַּבַּיִת, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן שע״ב:

The law of the eruv for a courtyard (chatzer) in which many people live; it contains 18 seifim: A courtyard into which many houses open — by Torah law it is permitted to carry throughout the courtyard, and from their houses to the courtyard, since it is a complete reshus hayachid. But the Sages forbade carrying from their houses to the courtyard until they make an eruv, because the houses are separate domains, each one his own, while the courtyard is a domain shared by all and somewhat resembles the reshus harabim; and if they took [things] out of the houses into the courtyard, people would say it is permitted to take out from the reshus hayachid to the reshus harabim. But they permitted it by means of an eruv: bread is collected from each and every house and placed in one of the houses of the courtyard; now we regard them as though they all live in that house, for a person's mind and dwelling are where his food is, and as though the whole courtyard belonged to that house, and it no longer resembles the reshus harabim. And even from house to house, not by way of the courtyard, it is forbidden to carry without an eruv, for they made a fence (seyag) around the Torah to keep [people] away: not to take out from the domain of one to the domain of another, even though both are reshus hayachid, so that they will not come to take out from the reshus hayachid to the reshus harabim. But once they have placed the eruv in one of the houses and become as though they all live in that house in partnership — there is only one dwelling here, the other houses are like rooms of this dwelling, and all of it is one domain. The same law, for the same reason, applies to carrying from a courtyard to the courtyard beside it, for objects that were (shavsu) in the house [when Shabbos began], as will be explained in siman 372.

יוֹשְׁבֵי אֹהָלִים אוֹ סֻכּוֹת, וְכֵן מַחֲנֶה שֶׁהִקִּיפוּהוּ מְחִצָּה, אֵין מְטַלְטְלִין מֵאֹהֶל לְאֹהֶל עַד שֶׁיְּעָרְבוּ כֻלָּם, אֶלָּא אִם כֵּן הוֹלְכִים לַמִּלְחָמָה, שֶׁאָז פְּטָרוּם חֲכָמִים מֵעֵרוּבֵי חֲצֵרוֹת וּמִנְּטִילַת יָדַיִם (וַאֲפִלּוּ הִיא מִלְחֶמֶת הָרְשׁוּת).

בַּמֶּה דְּבָרִים אֲמוּרִים? בְּמַחֲנֶה הַקָּבוּעַ וְעוֹמֵד שָׁם יָמִים. אֲבָל שַׁיָּרָא הַהוֹלֶכֶת לְדַרְכָּהּ, וְנָחוּ שָׁם מִפְּנֵי הַשַּׁבָּת — פְּטוּרִים מִלְּעָרֵב, מִפְּנֵי שֶׁאֵין אוֹתָם אֹהָלִים קְבוּעִים לָהֶם שָׁם וְכִמְעֹרָבִים הֵם:

Those who dwell in tents or huts (sukkos), and likewise a camp that was surrounded by a partition (mechitzah), may not carry from tent to tent until they all make an eruv, unless they are going out to war: then the Sages exempted them from eruvei chatzeros and from washing the hands (netilas yadayim) (even if it is an optional war, milchemes hareshus). When is this said? Of a fixed camp that stays there for days. But a caravan (shayara) that is travelling on its way and stopped there because of Shabbos — they are exempt from making an eruv, because those tents are not fixed for them there, and they are as though mingled (me'oravim).

בָּתִּים שֶׁבִּסְפִינָה צְרִיכִים עֵרוּב, אַף עַל פִּי שֶׁיֵּשׁ לַסְּפִינָה מְחִצּוֹת וּרְשׁוּת הַיָּחִיד הִיא. אֲבָל אוֹתָם שֶׁאֵין לָהֶם בָּתִּים, הֲרֵי הֵם כִּשְׁרוּיִים בְּחָצֵר אַחַת וְאֵינָם צְרִיכִים עֵרוּב (וְכֵן אֵינָם אוֹסְרִים עַל הַדָּר בַּבַּיִת שֶׁבַּסְּפִינָה, וְאֵין צָרִיךְ לְעָרֵב אֶלָּא אִם כֵּן הֵם שְׁנַיִם בִּשְׁנֵי בָתִּים, שֶׁאָז הֵם אוֹסְרִים זֶה עַל זֶה בְּלִי עֵרוּב).

וְאֵימָתַי הַסְּפִינָה הִיא רְשׁוּת הַיָּחִיד, וְדִין הַטִּלְטוּל מִמֶּנָּה לַיָּם — נִתְבָּאֵר בְּסִמָּן שנ״ה:

Houses that are on a ship need an eruv, even though the ship has partitions and is a reshus hayachid. But those who have no houses there are like people lodging in one courtyard and do not need an eruv (likewise, they do not forbid [carrying] to the one who lives in the house on the ship; and an eruv is needed only if there are two of them in two houses, for then they forbid each other without an eruv). When the ship is a reshus hayachid, and the law of carrying from it to the sea — this was explained in siman 355.

הַבַּיִת שֶׁמַּנִּיחַ בּוֹ הָעֵרוּב אֵין צָרִיךְ לִתֵּן פַּת, שֶׁהֲרֵי הָעֵרוּב אֵינוֹ אֶלָּא שֶׁנֶּחְשָׁבִים כְּאִלּוּ כֻּלָּם דָּרִים שָׁם, וַהֲרֵי בַּעַל הַבַּיִת זֶה דָּר שָׁם.

וְאֵין צָרִיךְ שֶׁיִּהְיֶה בָּעֵרוּב שָׁוֶה פְּרוּטָה כְּדֵי שֶׁעַל יָדוֹ יִהְיֶה נִקְנֶה לָהֶם בַּיִת זֶה לָדוּר בּוֹ, אֶלָּא דַּי בְּמַה שֶּׁנֶּחְשָׁבִים שֶׁהֵם דָּרִים בּוֹ אַף עַל פִּי שֶׁאֵינוֹ קָנוּי לָהֶם לָדוּר בּוֹ.

וּלְפִיכָךְ מַנִּיחִין עֵרוּב אֲפִלּוּ בְּבַיִת שֶׁל קָטָן, אַף עַל פִּי שֶׁהַקָּטָן אֵין לוֹ דַעַת לְהַקְנוֹת לָהֶם בֵּיתוֹ, וְכֵן קָטָן יָכוֹל לִגְבּוֹת הָעֵרוּב וּלְקַבְּצוֹ וּלְהַנִּיחוֹ בַּבַּיִת. וְאַף עַל פִּי שֶׁאֵין בְּמַעֲשֵׂה הַקָּטָן כְּלוּם, מִכָּל מָקוֹם הָעֵרוּב נַעֲשֶׂה מֵאֵלָיו כְּשֶׁהֻנַּח בַּבַּיִת, וַאֲפִלּוּ הֻנַּח שֶׁלֹּא לְשֵׁם עֵרוּב, כְּמוֹ שֶׁיִּתְבָּאֵר.

וּמִכָּל מָקוֹם עַל יְדֵי נָכְרִי אָסוּר לְקַבְּצוֹ לְכַתְּחִלָּה (שֶׁהַנָּכְרִי אֵינוֹ נֶאֱמָן עָלָיו):

The house in which the eruv is placed need not give bread, since the eruv consists only in their being regarded as all living there, and this householder lives there. Nor need the eruv be worth a perutah so that through it this house is acquired by them to live in; it is enough that they are regarded as living in it, even though it is not acquired by them to live in. Therefore the eruv may be placed even in the house of a minor (katan), even though a minor lacks the capacity (da'as) to transfer his house to them; likewise a minor may collect the eruv, gather it and place it in the house. And although the act of a minor counts for nothing, the eruv nevertheless takes effect by itself once it has been placed in the house, even if it was placed there not for the sake of an eruv, as will be explained. However, it is forbidden to have it gathered by a non-Jew (nochri) in the first place (for the non-Jew is not trusted with it).

הוֹאִיל וְהָעֵרוּב הוּא מִשּׁוּם דִּירָה, אֵין מַנִּיחִין אוֹתוֹ אֶלָּא בְּבַיִת הָרָאוּי לְדִירָה, אֲבָל לֹא בְּאַכְסַדְרָה וּמִרְפֶּסֶת וְלֹא בְּבֵית שַׁעַר, שֶׁאַף עַל פִּי שֶׁהוּא בַּיִת גָּמוּר, אֵינוֹ רָאוּי לְדִירָה מִפְּנֵי הָעוֹבְרִים דֶּרֶךְ עָלָיו.

וְלֹא בְּבַיִת שֶׁאֵין בּוֹ ד' אַמּוֹת עַל ד' אַמּוֹת, שֶׁאֵין דִּירָתוֹ חֲשׁוּבָה דִירָה (וַאֲפִלּוּ הוּא אָרֹךְ הַרְבֵּה, אִם אֵין בְּרָחְבּוֹ ד' אַמּוֹת — אֵינוֹ חָשׁוּב דִּירָה, כְּמוֹ שֶׁיִּתְבָּאֵר בְּיוֹרֶה דֵעָה סִמָּן רפ״ו). וְלָכֵן אֵינוֹ אוֹסֵר בֶּחָצֵר וּבַמָּבוֹי, אַף עַל פִּי שֶׁלֹּא עֵרֵב עִמָּהֶם:

Since the eruv is based on dwelling (dirah), it is placed only in a house fit for dwelling, but not in a portico (achsadra), a gallery (mirpeses) or a gatehouse (beis sha'ar), for although the latter is a complete house, it is not fit for dwelling because of the passers-by who go through it. Nor in a house that does not have four amos by four amos, whose dwelling does not count as a dwelling (and even if it is very long, if it is not four amos wide it does not count as a dwelling, as will be explained in Yoreh De'ah, siman 286). Therefore [such a house] does not forbid [carrying] in the courtyard and in the mavoy, even though it did not make an eruv with them.

וְהַמִּנְהָג בִּזְמַן הַזֶּה לְהַנִּיחַ הָעֵרוּב בְּבֵית הַכְּנֶסֶת, אַף עַל פִּי שֶׁבֵּית הַכְּנֶסֶת אֵינוֹ רָאוּי לְדִירָה מִפְּנֵי קְדֻשָּׁתוֹ, אַף שֶׁהוּא בַּיִת גָּמוּר, שֶׁהֲרֵי הַדִּירָה הוּא מְקוֹם הָאֲכִילָה, וְאָסוּר לֶאֱכוֹל בְּבֵית הַכְּנֶסֶת אִם לֹא הַלּוֹמְדִים שָׁם, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן קנ״א.

וְיֵשׁ שֶׁנָּתְנוּ טַעַם לַמִּנְהָג, לְפִי שֶׁעֵרוּבִין שֶׁלָּנוּ יֵשׁ לָהֶם דִּין שִׁתּוּף מְבוֹאוֹת, דְּהַיְנוּ שֶׁכָּל הַחֲצֵרוֹת וְהַבָּתִּים שֶׁבַּמָּבוֹי מִשְׁתַּתְּפִין יַחַד בְּעֵרוּב זֶה, וְשִׁתּוּפֵי מְבוֹאוֹת אֵין צָרִיךְ לְהַנִּיחוֹ כְּלָל בְּבֵית דִּירָה, רַק שֶׁיְּהֵא בְּמָקוֹם הַמִּשְׁתַּמֵּר בִּלְבָד, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן שפ״ו.

וּמְקוֹמוֹת שֶׁאֵין לָהֶם לֶחִי אוֹ קוֹרָה לִמְבוֹאוֹתֵיהֶם, אוֹ שֶׁבֵּית הַכְּנֶסֶת אֵינוֹ בְּמָבוֹי הַמְּתֻקָּן בְּלֶחִי אוֹ קוֹרָה, שֶׁאֵין מַנִּיחִים שָׁם עֵרוּב בְּבֵית הַכְּנֶסֶת, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן שס״ה — אַף עַל פִּי כֵן מֻתָּרִים לְטַלְטֵל בְּבֵית הַכְּנֶסֶת (וּמִמֶּנּוּ לַחֲצַר בֵּית הַכְּנֶסֶת, וַאֲפִלּוּ אִם יֵשׁ שָׁם דִּירָה אַחַת בַּחֲצַר בֵּית הַכְּנֶסֶת, אֶלָּא אִם כֵּן יֵשׁ בָּהּ שְׁתֵּי דִירוֹת, שֶׁאָז הֵן אוֹסְרוֹת זוֹ עַל זוֹ עַד שֶׁיְּעָרְבוּ בֵּינֵיהֶן, וְאִם לֹא עֵרְבוּ — אָסוּר לְכָל אָדָם לְטַלְטֵל בַּחֲצַר בֵּית הַכְּנֶסֶת. אֲבָל אִם אֵין בָּהּ אֶלָּא דִּירָה אַחַת — נִתְּנֵית כֻּלָּה לְדִירָה זוֹ), וְאֵין אַנְשֵׁי בֵּית הַכְּנֶסֶת אוֹסְרִים עָלֶיהָ, הוֹאִיל וּבֵית הַכְּנֶסֶת אֵינָהּ בֵּית דִּירָה (וּכְמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן שע״ו גַּבֵּי חֻרְבָּה שֶׁאֵצֶל בֵּית דִּירָה), וְכָל בְּנֵי הָעִיר נַעֲשׂוּ כְּאוֹרְחִים לְגַבֵּי דִּירָה זוֹ, וּמֻתָּרִים גַּם כֵּן לְטַלְטֵל מֵחָצֵר לְבֵית הַכְּנֶסֶת וּלְדִירָה זוֹ כְּמוֹ שֶׁמֻּתָּרִים בִּשְׁאָר חֲצֵרוֹת שֶׁאֵין בָּהֶם אֶלָּא בַּיִת אֶחָד:

The custom in this time [the Rav's] is to place the eruv in the synagogue (beis haknesses), even though the synagogue is not fit for dwelling because of its holiness, although it is a complete house: for dwelling is the place of eating, and it is forbidden to eat in the synagogue except for those who study there, as was explained in siman 151. Some have given a reason for the custom: our eruvin have the law of shittuf mevo'os, that is, all the courtyards and houses in the mavoy join together in this eruv; and a shittuf mevo'os need not be placed in a dwelling house at all, but only in a guarded place, as will be explained in siman 386. And in places whose mevo'os have no lechi or korah, or where the synagogue is not in a mavoy fitted with a lechi or korah, so that the eruv is not placed there in the synagogue, as was explained in siman 365 — it is nevertheless permitted to carry in the synagogue (and from it to the synagogue courtyard, even if there is one dwelling in the synagogue courtyard, unless there are two dwellings in it, for then they forbid each other until they make an eruv between them, and if they did not, everyone is forbidden to carry in the synagogue courtyard; but if there is only one dwelling in it, [the courtyard] is given entirely to this dwelling), and the people of the synagogue do not forbid [it to this dwelling], since the synagogue is not a dwelling house (as will be explained in siman 376 regarding a ruin next to a dwelling house); all the people of the town become like guests in relation to this dwelling, and it is also permitted to carry from the courtyard to the synagogue and to this dwelling, just as it is permitted in other courtyards that have only one house.

אִם רְגִילִין לִתֵּן תָּמִיד אֶת הָעֵרוּב בְּבַיִת יָדוּעַ — אֵין לָהֶם לְשַׁנּוֹתוֹ וְלִתְּנוֹ בְּבַיִת אַחֵר, מִפְּנֵי דַּרְכֵי שָׁלוֹם. וַאֲפִלּוּ יֵשׁ קְצָת טַעַם לְשַׁנּוֹתוֹ, אֵין מְשַׁנִּין. אֲבָל אִם יֵשׁ טַעַם גָּדוֹל — מְשַׁנִּין. וְאִם בִּתְחִלַּת הַנָּחָתוֹ שָׁם הִתְנוּ לְשַׁנּוֹת, מֻתָּרִים לְשַׁנּוֹת.

וְאִם מֵת בַּעַל הַבַּיִת זֶה, אוֹ שֶׁמָּכַר בֵּיתוֹ לְאַחֵר — אַף עַל פִּי כֵן אֵין מְשַׁנִּין כְּשֶׁלֹּא הִתְנוּ, מִפְּנֵי שֶׁעִנְיַן הַדַּרְכֵי שָׁלוֹם בְּכַאן הוּא מִשּׁוּם חֲשָׁד, שֶׁלֹּא יִסְבְּרוּ שֶׁחוֹשְׁדִין בַּעַל הַבַּיִת זֶה שֶׁגּוֹנֵב פַּת מִן הָעֵרוּב וּלְכָךְ מוֹצִיאִין אוֹתוֹ מִמֶּנּוּ לְבַיִת אַחֵר, וְשֶׁמָּא מִתּוֹךְ כָּךְ יָבֹא לִידֵי מַחֲלֹקֶת עִמָּהֶם. וְלָזֶה יֵשׁ לָחוּשׁ גַּם בְּלוֹקֵחַ וְיוֹרֵשׁ.

וְכָל זֶה בְּעֵרוּב שֶׁמַּנִּיחִין אוֹתוֹ בַּבַּיִת בְּחִנָּם, וְכֵן כָּל כַּיּוֹצֵא בָזֶה. אֲבָל דָּבָר שֶׁצְּרִיכִין לִתֵּן מָעוֹת לְזֶה — יְכוֹלִין לְשַׁנּוֹת לִתֵּן לְאַחֵר.

וּבְכֻלָּן, אִם עָבְרוּ וְנָתְנוּ בְּבַיִת אַחֵר — אֵין מוֹצִיאִין מִמֶּנּוּ:

If they are accustomed always to place the eruv in a particular house, they should not change it and place it in another house, because of the ways of peace (darchei shalom). Even if there is some reason to change it, it is not changed; but if there is a major reason, it is changed. And if, when it was first placed there, they stipulated that they might change, they are permitted to change. If this householder died, or sold his house to another, it is still not changed when they did not stipulate, because the darchei shalom here concern suspicion: that people should not think this householder is suspected of stealing bread from the eruv and that for this reason it is taken from him to another house, and perhaps as a result he would come to a quarrel with them; and this is to be feared also with a buyer and an heir. All this [applies] to an eruv that is placed in the house free of charge, and to anything similar; but something for which one must pay this person — they may change and give it to another. And in all these cases, if they went ahead and placed it in another house, it is not removed from there.

צָרִיךְ שֶׁלֹּא יַקְפִּיד שׁוּם אֶחָד מֵהֶם עַל עֵרוּבוֹ אִם יֹאכְלֶנּוּ חֲבֵרוֹ. וְאִם מַקְפִּיד — אֵינוֹ עֵרוּב, כִּי מַה שְּׁמוֹ? "עֵרוּב" שְׁמוֹ, שֶׁיִּהְיוּ כֻלָּם מְעֹרָבִים וּמְרֻצִּים בּוֹ, שֶׁלֹּא יִמְחֶה אֶחָד בַּחֲבֵרוֹ אֶלָּא שֻׁתָּפוֹת נוֹחָה וַעֲרֵבָה.

וְלָכֵן צָרִיךְ לִזָּהֵר שֶׁלֹּא לְעָרֵב בְּדָבָר שֶׁתִּקֵּן לְצֹרֶךְ הַשַּׁבָּת, שֶׁהֲרֵי אִם יְבַקְשֶׁנּוּ חֲבֵרוֹ מִמֶּנּוּ — לֹא יִתְּנֶנּוּ לוֹ:

None of them may mind (yakpid) about his eruv if his fellow eats it; if he minds, it is not an eruv. For what is its name? Its name is “eruv”: that they should all be mingled (me'oravim) and content with it, that one should not object to another, but [that it be] a pleasant and agreeable partnership. Therefore one must take care not to make the eruv with something one has prepared for the needs of Shabbos, for if his fellow asked him for it, he would not give it to him.

צָרִיךְ לִתֵּן כָּל הָעֵרוּב בִּכְלִי אֶחָד, וְאִם חִלְּקוֹ וּנְתָנוֹ בִּשְׁנֵי כֵלִים — אֵינוֹ עֵרוּב, שֶׁהֲרֵי "עֵרוּב" שְׁמוֹ, שֶׁיִּהְיוּ מְעֹרָבִים. וְהוּא שֶׁחִלְּקוֹ מִדַּעַת, מֵאֵיזֶה טַעַם שֶׁיִּהְיֶה. אֲבָל אִם נִתְמַלֵּא כְּלִי הָאֶחָד, יָכוֹל לִתֵּן הַמּוֹתָר בִּכְלִי שֵׁנִי, וְהוּא שֶׁיִּהְיוּ שְׁנֵי כֵלִים בְּבַיִת אֶחָד:

The whole eruv must be placed in one vessel; if it was divided and placed in two vessels, it is not an eruv, for its name is “eruv”: that they should be mingled. This is when it was divided deliberately, for whatever reason. But if one vessel became full, the remainder may be placed in a second vessel, provided the two vessels are in one house.

אֵין מְעָרְבִין בִּפְרוּסָה, אֲפִלּוּ הִיא גְדוֹלָה הַרְבֵּה, שֶׁמָּא יָבֹאוּ לִידֵי מַחֲלֹקֶת, שֶׁאֶחָד יִתֵּן שְׁלֵמָה וְיֹאמַר "אֲנִי נוֹתֵן שְׁלֵמָה וְאַתָּה פְּרוּסָה", וְהָעֵרוּב צָרִיךְ לִהְיוֹת שֻׁתָּפוּת נוֹחָה וַעֲרֵבָה. וַאֲפִלּוּ אִם כֻּלָּם יִרְצוּ לִתֵּן פְּרוּסוֹת — אָסוּר, שֶׁמָּא יַחֲזוֹר הַדָּבָר לְקִלְקוּלוֹ, שֶׁאֶחָד יִתֵּן שְׁלֵמָה וְיָבֹאוּ לִידֵי מַחֲלֹקֶת.

אֲבָל בִּשְׁלֵמָה מְעָרְבִין אֲפִלּוּ הִיא קְטַנָּה מְאֹד, וּבִלְבָד שֶׁיִּהְיוּ שָׁם כִּכָּרוֹת הַרְבֵּה, שֶׁיְּהֵא בָהֶן כַּשִּׁעוּר שֶׁיִּתְבָּאֵר בְּסִמָּן שס״ח.

וְאִם לֹא נִטַּל מִמֶּנָּה אֶלָּא כְּדֵי חַלַּת נַחְתּוֹם, שֶׁהוּא חֵלֶק א' מִמ״ח — מְעָרְבִין בָּהּ, אֲפִלּוּ לֹא הָיְתָה טְבוּלָה לְחַלָּה כְּשֶׁנִּטַּל מִמֶּנָּה חֵלֶק זֶה, לְפִי שֶׁהַשְּׁכֵנִים אֵינָם יוֹדְעִים שֶׁלֹּא הָיְתָה טְבוּלָה לְחַלָּה, וְיִסְבְּרוּ שֶׁחַלָּתָהּ הִיא שֶׁנִּטְּלָה מִמֶּנָּה, וְלֹא יָבֹאוּ לִידֵי מַחֲלֹקֶת.

וְאִם נִפְרְסָה וְחִבְּרָהּ בְּקִיסָם, שֶׁהִכְנִיס קָצֶה אֶחָד בַּפַּת וְקָצֶה הַשֵּׁנִי בַּפְּרוּסָה, אִם אֵינָהּ נִכֶּרֶת שֶׁנִּפְרְסָה — מְעָרְבִין בָּהּ (וְאַף עַל פִּי שֶׁאֵינָהּ כִּשְׁלֵמָה גְמוּרָה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן קס״ח, מִכָּל מָקוֹם כֵּיוָן שֶׁאֵינָהּ נִכֶּרֶת לַשְּׁכֵנִים, לֹא יָבֹאוּ לִידֵי מַחֲלֹקֶת).

וְאִם אֶחָד מְזַכֶּה לְכֻלָּם מִשֶּׁלּוֹ — יָכוֹל לְעָרֵב אֲפִלּוּ בִּפְרוּסָה, שֶׁכַּאן אֵין לָחוּשׁ לְמַחֲלֹקֶת.

וְיֵשׁ שֶׁפֵּרְשׁוּ מַה שֶּׁאָמְרוּ "אֵין מְעָרְבִין אֶלָּא בִּשְׁלֵמָה" שֶׁזֶּהוּ כָּל הָעֵרוּב בְּיַחַד, שֶׁיִּהְיֶה פַּת שְׁלֵמָה (אַף עַל פִּי שֶׁכָּל אֶחָד לֹא נָתַן שְׁלֵמָה), וְלָכֵן נָהֲגוּ לְקַבֵּץ מִכָּל בַּיִת וּבַיִת מְעַט קֶמַח וְעוֹשִׂין חַלָּה אַחַת שְׁלֵמָה וּמְעָרְבִין בָּהּ. וְצָרִיךְ לְהַזְהִיר לְהַשַּׁמָּשׁ שֶׁיְּהֵא בַּחַלָּה כַּשִּׁעוּר שֶׁיִּתְבָּאֵר בְּסִמָּן שס״ח.

וְאַף עַל פִּי שֶׁנִּשְׁתַּיֵּר מִן הַקֶּמַח וְלֹא נַעֲשָׂה מִכֻּלּוֹ חַלָּה — אֵין בְּכָךְ כְּלוּם, לְפִי שֶׁעַל דַּעַת כֵּן נָתְנוּ קִמְחָם מִתְּחִלָּה, שֶׁלֹּא תֵעָשֶׂה הַחַלָּה מִכָּל הַקֶּמַח, וַהֲרֵי זֶה כְּאִלּוּ נָתְנוּ כָּל אֶחָד קִמְחוֹ לַחֲבֵרוֹ בְּמַתָּנָה, שֶׁאִם תֵּעָשֶׂה הַחַלָּה מִקִּמְחוֹ יִזְכֶּה בָּהּ כָּל הַקָּהָל, שֶׁהֲרֵי אִי אֶפְשָׁר שֶׁיִּהְיֶה עֵרוּב בְּעִנְיָן אַחֵר. וְאַף עַל פִּי שֶׁהַנּוֹתֵן עֵרוּב בְּעַד חֲבֵרוֹ צָרִיךְ לְזַכּוֹת לוֹ עַל יְדֵי אַחֵר, כְּמוֹ שֶׁיִּתְבָּאֵר, מִכָּל מָקוֹם כַּאן כְּשֶׁנּוֹתֵן כָּל אֶחָד קִמְחוֹ לְהַשַּׁמָּשׁ לְעָרֵב בּוֹ — אָנוּ חוֹשְׁבִין כְּאִלּוּ נוֹתְנִים לוֹ שֶׁיִּזְכֶּה בּוֹ בִּשְׁבִיל כֻּלָּם, וְאֵין הַשַּׁמָּשׁ צָרִיךְ לְזַכּוֹת לָהֶם עַל יְדֵי אַחֵר (אוֹ עַל יְדֵי עַצְמוֹ בְּפֵרוּשׁ).

וְיֵשׁ מִי שֶׁאוֹמֵר שֶׁאִם לֹא זִכָּה הַשַּׁמָּשׁ לָהֶם עַל יְדֵי אַחֵר (אוֹ עַל יְדֵי עַצְמוֹ בְּפֵרוּשׁ) — אֵינוֹ עֵרוּב. וְטוֹב לָחוּשׁ לִדְבָרָיו לְכַתְּחִלָּה, וּבִפְרָט אִם הַשַּׁמָּשׁ עָשָׂהוּ מִקֶּמַח שֶׁלּוֹ (וְנָטַל קֶמַח הַקָּהָל לְעַצְמוֹ). וְכֵן נוֹהֲגִין, שֶׁהַשַּׁמָּשׁ נוֹתֵן הָעֵרוּב לְהָרַב, שֶׁיִּזְכֶּה בּוֹ בִּשְׁבִיל כָּל הַקָּהָל.

וְנוֹהֲגִין לַעֲשׂוֹת הָעֵרוּב בְּמַצָּה בְּעֶרֶב פֶּסַח לְכָל הַשָּׁנָה, מִטַּעַם שֶׁיִּתְבָּאֵר בְּסִמָּן שס״ח.

וְאִם חָשְׁכָה לֵיל יוֹם טוֹב וְלֹא זִכָּה לָהֶם — אָסוּר לְזַכּוֹתוֹ בְּיוֹם טוֹב אֶלָּא עַל תְּנַאי, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן שצ״ג. וְאִם יוֹם טוֹב אֵינוֹ סָמוּךְ לְשַׁבָּת, אֵין לְזַכּוֹתוֹ בְּיוֹם טוֹב עַל תְּנַאי, אֶלָּא יַמְתִּין עַד עֶרֶב שַׁבָּת. וְאִם שָׁכַח לְזַכּוֹתוֹ עַד שַׁבָּת, מֻתָּרִים לְטַלְטֵל בָּעִיר, שֶׁבְּדִיעֲבַד יֵשׁ לִסְמוֹךְ עַל סְבָרָא הָרִאשׁוֹנָה (וּמִכָּל מָקוֹם אַחַר הַשַּׁבָּת יְזַכֶּנּוּ לָהֶם בְּלֹא בְרָכָה):

The eruv is not made with a piece of bread (perusah), even a very large one, lest they come to a quarrel: one would give a whole [loaf] and say “I give a whole one and you a piece”, whereas the eruv must be a pleasant and agreeable partnership. And even if they all wished to give pieces, it is forbidden, lest the matter revert to its flaw: that one give a whole one and they come to a quarrel. But with a whole [loaf] the eruv is made, even a very small one, provided there are many loaves there containing the measure that will be explained in siman 368. If only the baker's challah portion, which is one forty-eighth, was taken from it, the eruv may be made with it, even if it was not subject to challah when this portion was taken, because the neighbours do not know that it was not subject to challah: they will think its challah was taken from it, and they will not come to a quarrel. If it was broken and joined with a splinter (kissam), inserting one end into the loaf and the other into the piece, and it is not noticeable that it was broken, the eruv may be made with it (and although it is not like a truly whole loaf, as was explained in siman 168, nevertheless, since it is not noticeable to the neighbours, they will not come to a quarrel). And if one person transfers (mezakeh) to all from his own, he may make the eruv even with a piece, for here there is no quarrel to fear. Some have explained the rule “the eruv is made only with a whole one” as referring to the whole eruv together: that it be a whole loaf (even though each one did not give a whole one); therefore the custom is to collect a little flour from each and every house, make one whole challah and make the eruv with it. The shamash must be warned that the challah contain the measure that will be explained in siman 368. And although some flour remained and the challah was not made from all of it, it does not matter, for they gave their flour from the outset with this understanding, that the challah would not be made from all the flour; and it is as though each had given his flour to his fellow as a gift, so that if the challah is made from his flour, the whole community acquires it, since there cannot be an eruv any other way. And although one who gives an eruv on behalf of his fellow must transfer it to him through another, as will be explained, here, when each gives his flour to the shamash to make the eruv with it, we regard them as giving it to him so that he acquire it on behalf of all, and the shamash need not transfer it to them through another (or by himself explicitly). There is one who says that if the shamash did not transfer it to them through another (or by himself explicitly), it is not an eruv; and it is good to take his words into account in the first place, especially if the shamash made it from his own flour (and took the community's flour for himself). And this is the custom: the shamash gives the eruv to the rav, so that he acquire it on behalf of the whole community. The custom is to make the eruv with a matzah on Erev Pesach for the whole year, for a reason that will be explained in siman 368. If the night of Yom Tov fell and he had not transferred it to them, it is forbidden to transfer it on Yom Tov except conditionally, as will be explained in siman 393; and if Yom Tov is not adjacent to Shabbos, it is not transferred on Yom Tov even conditionally, but one waits until Erev Shabbos. And if he forgot to transfer it until Shabbos, it is permitted to carry in the town, for after the fact one may rely on the first view (and nevertheless, after Shabbos he should transfer it to them without a blessing).

אֵין מְעָרְבִין עֵרוּבֵי חֲצֵרוֹת אֶלָּא בְּפַת. וּמְעָרְבִין אֲפִלּוּ בְּפַת שֶׁל אֹרֶז אוֹ עֲדָשִׁים, אֲבָל לֹא בְּפַת דֹּחַן:

Eruvei chatzeros are made only with bread. The eruv may be made even with bread of rice or lentils, but not with millet (dochan) bread.

אֶחָד מִבְּנֵי הֶחָצֵר יָכוֹל לִתֵּן פַּת בִּשְׁבִיל כֻּלָּם אֲפִלּוּ שֶׁלֹּא בִּפְנֵיהֶם, וּבִלְבָד שֶׁיְּזַכֶּנּוּ לָהֶם עַל יְדֵי אַחֵר, דְּהַיְנוּ שֶׁהָאַחֵר יַגְבִּיהֶנּוּ בִּשְׁבִיל שֶׁיִּזְכּוּ בּוֹ כֻּלָּם בְּהַגְבָּהָה זוֹ כְּאִלּוּ הִגְבִּיהוּהוּ בְּעַצְמָן, שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. וְאַף שֶׁהֵם לֹא עֲשָׂאוּהוּ שָׁלִיח,ַ מִכָּל מָקוֹם זָכִין לְאָדָם שֶׁלֹּא בְּפָנָיו. אֲבָל עַל יְדֵי עַצְמוֹ אֵינוֹ יָכוֹל לְזַכּוֹתוֹ לָהֶם, שֶׁכָּל זְמַן שֶׁהוּא בְּיָדוֹ לֹא יָצָא מֵרְשׁוּתוֹ.

וְכַמָּה יַגְבִּיהֶנּוּ? טֶפַח. וַאֲפִלּוּ אִם הִנִּיחוּ לוֹ עַל יָדוֹ הַמֻּגְבַּהַת וּתְלוּיָה בָּאֲוִיר, צָרִיךְ שֶׁיַּגְבִּיהַּ יָדוֹ טֶפַח.

וּכְשֶׁהוּא מְזַכֶּה, אִם בָּקִי בַּהֲלָכָה הוּא — צָרִיךְ לְזַכּוֹתוֹ לְכָל בְּנֵי הֶחָצֵר אוֹ הַמָּבוֹי וּלְכָל מִי שֶׁיִּתּוֹסֵף עֲלֵיהֶם מִיּוֹם זֶה וְאֵילַךְ, שֶׁאִם לֹא כֵן פְּעָמִים שֶׁיִּתּוֹסְפוּ דִּיּוּרִין וְיַאַסְרוּ עֲלֵיהֶם. וְיֵשׁ אוֹמְרִים שֶׁעַכְשָׁו שֶׁמְּעָרְבִין בִּתְחִלַּת שָׁנָה לְכָל שַׁבְּתוֹת הַשָּׁנָה, אַף עַל פִּי שֶׁנִּתּוֹסְפוּ דִיּוּרִים אֵין צָרִיךְ לְהוֹסִיף בָּעֵרוּב בִּשְׁבִילָם, שֶׁבִּתְחִלָּה מִתְכַּוְּנִים לְזַכּוֹתוֹ לְכָל הַבָּא. וְאַף עַל פִּי שֶׁאֵין מְזַכִּין לָהֶם בְּפֵרוּשׁ, לֵב בֵּית דִּין מַתְנֶה עֲלֵיהֶם (וְיֵשׁ לִסְמוֹךְ עַל דִּבְרֵיהֶם בְּדִיעֲבַד לְהָקֵל בְּדִבְרֵי סוֹפְרִים).

וְאִם נִתּוֹסְפוּ דִיּוּרִין אַחַר שֶׁנִּתְמַעֵט הָעֵרוּב מִשִּׁעוּרוֹ, אַף עַל פִּי שֶׁכָּל שֶׁנִּשְׁתַּיֵּר מִמֶּנּוּ כָּל שֶׁהוּא, כָּשֵׁר הוּא, שֶׁשִּׁיּוּרֵי עֵרוּב כָּל שֶׁהוּא וְאֵין צָרִיךְ שִׁעוּר אֶלָּא בִּתְחִלָּתוֹ, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן שס״ח — מִכָּל מָקוֹם צָרִיךְ לְהוֹסִיף עָלָיו מֵחֲמַת הַדִּיּוּרִין שֶׁנִּתּוֹסְפוּ עַתָּה, שֶׁלָּהֶם הוּא תְּחִלַּת עֵרוּב. וַאֲפִלּוּ זִכּוּהוּ לָהֶם בְּפֵרוּשׁ בִּתְחִלָּתוֹ, מִכָּל מָקוֹם כָּל זְמַן שֶׁלֹּא הָיוּ דָרִים כַּאן לֹא הָיָה לָהֶם עֵרוּב כְּלָל, שֶׁעֵרוּב הוּא מִשּׁוּם דִּירָה:

One of the residents of the courtyard may give bread on behalf of all, even not in their presence, provided he transfers it to them through another, that is, the other lifts it so that they all acquire it through this lifting as though they had lifted it themselves, for a person's agent is like himself. And even though they did not appoint him their agent, one may nevertheless confer a benefit on a person not in his presence. But he cannot transfer it to them by himself, for as long as [the bread] is in his hand it has not left his domain. How high must he lift it? A tefach. And even if it was placed on his hand while already raised and suspended in the air, he must raise his hand a tefach. When he transfers it, if he is versed in halachah, he must transfer it to all the residents of the courtyard or the mavoy and to anyone who will join them from this day on, for otherwise it may happen that residents are added and forbid them. Some say that nowadays, when the eruv is made at the beginning of the year for all the Shabbosos of the year, even if residents were added there is no need to add to the eruv for them, for from the outset one intends to transfer it to whoever comes; and although it is not transferred to them explicitly, the mind of the court (lev beis din) stipulates on their behalf (and one may rely on their words after the fact, to be lenient in [a law] of the words of the Soferim). If residents were added after the eruv diminished below its measure — although as long as any amount of it remains it is valid, for the remnants of an eruv are valid in any amount and the measure is required only at its beginning, as will be explained in siman 368 — one must nevertheless add to it on account of the residents who have now been added, for them it is the beginning of the eruv. And even if it had been transferred to them explicitly at its beginning, as long as they did not live here they had no eruv at all, for the eruv is based on dwelling.

כְּשֶׁמְּזַכֶּה לָהֶם עַל יְדֵי אַחֵר, לֹא יְזַכֶּה עַל יְדֵי בְּנוֹ וּבִתּוֹ הַקְּטַנִּים אֲפִלּוּ אֵינָם סְמוּכִים עַל שֻׁלְחָנוֹ, וְלֹא עַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הַכְּנַעֲנִים, מִפְּנֵי שֶׁיָּדָן כְּיָדוֹ וְלֹא יָצָא הָעֵרוּב מֵרְשׁוּתוֹ. אֲבָל מְזַכֶּה הוּא עַל יְדֵי בְּנוֹ וּבִתּוֹ הַגְּדוֹלִים אֲפִלּוּ הֵם סְמוּכִים עַל שֻׁלְחָנוֹ. וְאַף עַל פִּי שֶׁיָּדָן כְּיָדוֹ לְעִנְיַן מְצִיאָה — שֶׁמְּצִיאָתָן לַאֲבִיהֶם — זֶה אֵינוֹ אֶלָּא מִשּׁוּם אֵיבָה, שֶׁלֹּא יִמְנַע מֵהֶם מְזוֹנוֹת אִם תְּהֵא מְצִיאָתָן לְעַצְמָן, אֲבָל בְּמַה שֶּׁהָאָב רוֹצֶה לְזַכּוֹת לַאֲחֵרִים עַל יְדֵי בְּנוֹ, זוֹכִים הֵם לַאֲחֵרִים כִּשְׁאָר כָּל אָדָם. וְעַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הָעִבְרִים, אֲפִלּוּ הֵם קְטַנִּים, שֶׁהַקָּטָן זוֹכֶה אֲפִלּוּ לַאֲחֵרִים בְּדָבָר שֶׁאֵינוֹ אֶלָּא מִדִּבְרֵי סוֹפְרִים. וְעַל יְדֵי אִשְׁתּוֹ, אַף עַל פִּי שֶׁמַּעֲלֶה לָהּ מְזוֹנוֹת, שֶׁמְּצִיאָתָהּ וּמַעֲשֵׂה יָדֶיהָ שֶׁלּוֹ וְיָדָהּ כְּיָדוֹ — מִכָּל מָקוֹם, כֵּיוָן שֶׁאִם נָתַן לָהּ אָדָם אַחֵר מַתָּנָה עַל מְנָת שֶׁאֵין לְבַעְלָהּ רְשׁוּת בָּהּ, זָכְתָה בָּהּ, הוּא הַדִּין שֶׁבַּעְלָהּ עַצְמוֹ יָכוֹל לְזַכּוֹת עַל יָדָהּ.

וְיֵשׁ אוֹמְרִים שֶׁאֵינוֹ מְזַכֶּה עַל יְדֵי בְּנוֹ וּבִתּוֹ הַסְּמוּכִים עַל שֻׁלְחָנוֹ אֲפִלּוּ הֵם גְּדוֹלִים, הוֹאִיל וּמְצִיאָתָם שֶׁלּוֹ וְיָדָם כְּיָדָן. וְלֹא עַל יְדֵי בִּתּוֹ, אֲפִלּוּ אֵינָהּ סְמוּכָה עַל שֻׁלְחָנוֹ, כָּל זְמַן שֶׁלֹּא בָגְרָה, שֶׁמְּצִיאָתָהּ גַּם כֵּן שֶׁלּוֹ מִשּׁוּם אֵיבָה, שֶׁלֹּא יִמְסְרֶנָּה לִמְנֻוָּל וּמֻכֶּה שְׁחִין. וְלֹא עַל יְדֵי אִשְׁתּוֹ שֶׁמַּעֲלֶה לָהּ מְזוֹנוֹת אוֹ שֶׁאָמַר לָהּ "צְאִי מַעֲשֵׂה יָדַיִךְ בִּמְזוֹנוֹתַיִךְ", שֶׁמְּצִיאָתָהּ גַּם כֵּן שֶׁלּוֹ. וַאֲפִלּוּ יֵשׁ לָהּ בַּיִת בִּפְנֵי עַצְמָהּ בְּחָצֵר זוֹ אוֹ בְּמָבוֹי זֶה, אֵין אוֹמְרִים: מִתּוֹךְ שֶׁהִיא זוֹכָה בְּעֵרוּב זֶה לְעַצְמָהּ בִּשְׁבִיל בֵּיתָהּ, זוֹכָה הִיא גַּם כֵּן לַאֲחֵרִים, לְפִי שֶׁהִיא אֵינָהּ זוֹכָה בּוֹ כְּלָל לְעַצְמָהּ, מִפְּנֵי שֶׁאֵינָהּ צְרִיכָה לוֹ כְּלָל, שֶׁכֵּיוָן שֶׁהוּא מְזַכֶּה מִשֶּׁלּוֹ לַאֲחֵרִים — בְּוַדַּאי הָעֵרוּב יְהֵא מֻנָּח בְּבֵיתוֹ, וְאִם כֵּן אֵינָהּ אוֹסֶרֶת עַל בַּעְלָהּ אַף עַל פִּי שֶׁלֹּא עֵרְבָה עִמּוֹ, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן ש״ע. אֲבָל מְזַכֶּה הוּא עַל יְדֵי בְּנוֹ שֶׁאֵינוֹ סָמוּךְ עַל שֻׁלְחָנוֹ, אֲפִלּוּ הוּא קָטָן, כֵּיוָן שֶׁמְּצִיאָתוֹ שֶׁלּוֹ, וְעַל יְדֵי בִּתּוֹ שֶׁבָּגְרָה וְאֵינָהּ סְמוּכָה עַל שֻׁלְחָנוֹ, וְעַל יְדֵי אִשְׁתּוֹ שֶׁאֵינוֹ מַעֲלֶה לָהּ מְזוֹנוֹת, וַאֲפִלּוּ אֵין לָהּ בַּיִת בֶּחָצֵר, כֵּיוָן שֶׁמְּצִיאָתָהּ שֶׁלָּהּ.

וּלְעִנְיַן הֲלָכָה, בְּמָקוֹם שֶׁאֶפְשָׁר טוֹב לָחוּשׁ לְדִבְרֵי שְׁנֵיהֶם, לְהַחֲמִיר בִּבְנוֹ קָטָן שֶׁאֵינוֹ סָמוּךְ עַל שֻׁלְחָנוֹ כִּסְבָרָא הָרִאשׁוֹנָה, וּבִבְנוֹ גָדוֹל וּבִתּוֹ בּוֹגֶרֶת הַסְּמוּכוֹת עַל שֻׁלְחָנוֹ, וּבְנַעֲרָה אֲפִלּוּ אֵינָהּ סְמוּכָה עַל שֻׁלְחָנוֹ, וּבְאִשְׁתּוֹ שֶׁמַּעֲלֶה לָהּ מְזוֹנוֹת כִּסְבָרָא הָאַחֲרוֹנָה. וְכָל זֶה לְכַתְּחִלָּה, אֲבָל בְּדִיעֲבַד סוֹמְכִין עַל דִּבְרֵי הַמֵּקֵל בְּעֵרוּב (וַאֲפִלּוּ לְכַתְּחִלָּה, בְּמָקוֹם שֶׁאִי אֶפְשָׁר בְּעִנְיָן אַחֵר יֵשׁ לְהָקֵל כִּסְבָרָא הָרִאשׁוֹנָה, שֶׁהוּא עִקָּר):

When he transfers it to them through another, he should not transfer through his minor son or daughter, even if they are not supported at his table, nor through his Canaanite slave or maidservant, because their hand is like his hand and the eruv has not left his domain. But he may transfer through his adult son or daughter, even if they are supported at his table. And although their hand is like his hand with regard to a found object — their find belongs to their father —, that is only because of ill-feeling (eivah), so that he not withhold food from them if their find were their own; but in what the father wishes to transfer to others through his son, they acquire for others like anyone else. [He may transfer] also through his Hebrew slave or maidservant, even if they are minors, for a minor acquires even for others in a matter that is only of the words of the Soferim. And through his wife: although he provides her food, so that her find and her handiwork are his and her hand is like his hand, nevertheless, since if another person gave her a gift on condition that her husband have no right to it she would acquire it, likewise her husband himself may transfer through her. Some say that he may not transfer through his son and daughter who are supported at his table, even if they are adults, since their find is his and their hand is like his hand; nor through his daughter, even if she is not supported at his table, as long as she has not become a bogeres, for her find too is his because of ill-feeling, so that he not give her over to a repulsive man afflicted with boils; nor through his wife whom he provides with food, or to whom he said “keep your handiwork for your food”, for her find too is his. And even if she has a house of her own in this courtyard or this mavoy, we do not say: since she acquires this eruv for herself, for her house, she acquires for others too; for she does not acquire it for herself at all, since she has no need of it: since he transfers from his own to others, the eruv will certainly be placed in his house, and then she does not forbid her husband even though she did not make an eruv with him, as will be explained in siman 370. But he may transfer through his son who is not supported at his table, even a minor, since his find is his own; through his daughter who has become a bogeres and is not supported at his table; and through his wife whom he does not provide with food, even if she has no house in the courtyard, since her find is her own. As for the halachah, where possible it is good to take both views into account: to be stringent with his minor son who is not supported at his table, according to the first view; and with his adult son and his daughter who is a bogeres who are supported at his table, with a na'arah even if she is not supported at his table, and with his wife whom he provides with food, according to the latter view. All this is in the first place; but after the fact one relies on the words of the lenient opinion regarding an eruv (and even in the first place, where it is impossible to do otherwise, one may be lenient according to the first view, which is the main one).

וּלְדִבְרֵי הַכֹּל גָּדוֹל שֶׁיֵּשׁ לוֹ אִשָּׁה אֵין יָדוֹ כְּיַד אָבִיו, וְאַף עַל פִּי שֶׁסָּמוּךְ עַל שֻׁלְחַן אָבִיו, יָכוֹל לְזַכּוֹת לְכַתְּחִלָּה עַל יָדוֹ. וְכֵן אַחֵר הַסָּמוּךְ עַל שֻׁלְחָנוֹ, כְּגוֹן מִי שֶׁמְּגַדֵּל יָתוֹם בְּבֵיתוֹ, יָכוֹל לְזַכּוֹת עַל יָדוֹ לְדִבְרֵי הַכֹּל, מִפְּנֵי שֶׁאֵין יָדוֹ כְּיַד בַּעַל הַבַּיִת וּמְצִיאָתוֹ שֶׁלּוֹ מִטַּעַם שֶׁיִּתְבָּאֵר בְּחֹשֶׁן מִשְׁפָּט סִמָּן ע״ר:

According to all [views], an adult who has a wife — his hand is not like his father's hand; even though he is supported at his father's table, one may transfer through him in the first place. Likewise another who is supported at his table, for example one who raises an orphan in his house, may transfer through him according to all [views], because his hand is not like the householder's hand and his find is his own, for a reason that will be explained in Choshen Mishpat, siman 270.

הַמְזַכֶּה לַאֲחֵרִים מִשֶּׁלּוֹ אֵינוֹ צָרִיךְ לְהוֹדִיעַ לָהֶם קֹדֶם הַשַּׁבָּת שֶׁעֵרֵב עֲלֵיהֶם, אֶלָּא מוֹדִיעָם בְּשַׁבָּת וְהֵם מֻתָּרִים לְטַלְטֵל. וְאַף עַל פִּי שֶׁבִּשְׁעַת קְנִיַּת הָעֵרוּב, שֶׁהוּא בֵּין הַשְּׁמָשׁוֹת (כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן שצ״[ג]), לֹא יָדְעוּ מִמֶּנּוּ כְּלָל — אֵין בְּכָךְ כְּלוּם, שֶׁקְּנִיַּת עֵרוּב זֶה זְכוּת הוּא לָהֶם, וְזָכִין לְאָדָם שֶׁלֹּא מִדַּעְתּוֹ:

One who transfers to others from his own need not inform them before Shabbos that he made an eruv on their behalf; he informs them on Shabbos and they may carry. And although at the time of the acquisition of the eruv, which is bein hashmashos (as will be explained in siman 39[3]), they knew nothing of it, it does not matter, for the acquisition of this eruv is a benefit (zechus) for them, and one may confer [a benefit] on a person without his knowledge.

בְּנֵי הֶחָצֵר שֶׁהָיוּ מְסֻבִּים לֶאֱכוֹל בְּבֵית אֶחָד מֵהֶם וְקִדֵּשׁ עֲלֵיהֶם הַיּוֹם — הַפַּת שֶׁעַל הַשֻּׁלְחָן סוֹמְכִין עָלָיו מִשּׁוּם עֵרוּב, אֲפִלּוּ הוּא פַּת שֶׁל בַּעַל הַבַּיִת לְבַדּוֹ. וְאַף עַל פִּי שֶׁהַמְעָרֵב מִשֶּׁלּוֹ צָרִיךְ לְזַכּוֹת, בְּכַאן סְתָמוֹ כְּפֵרוּשׁוֹ, שֶׁכֹּל שֶׁזִּמֵּן לֶאֱכוֹל עַל הַשֻּׁלְחָן הֲרֵי זִכָּה לָהֶם אֶת הַכֹּל. וְאַף עַל פִּי שֶׁלֹּא הֻנַּח הַפַּת עַל הַשֻּׁלְחָן לְשֵׁם עֵרוּב — אֵין בְּכָךְ כְּלוּם.

וְהוּא שֶׁמְּסֻבִּין בַּבַּיִת, שֶׁהוּא מָקוֹם הָרָאוּי לְהַנָּחַת עֵרוּב. אֲבָל אִם מְסֻבִּין בֶּחָצֵר — אֵינוֹ עֵרוּב, שֶׁהֲרֵי הָעֵרוּב צָרִיךְ לִהְיוֹת בְּבֵית דִּירָה.

וְכֵן בְּנֵי הֶחָצֵר שֶׁיֵּשׁ לָהֶם פַּת בְּשֻׁתָּפוּת לִסְחוֹרָה אֵינָם צְרִיכִים לְעָרֵב כְּלָל אִם הַפַּת מֻנָּח בְּבֵית דִּירָה, אַף עַל פִּי שֶׁלֹּא הֻנַּח שָׁם לְשֵׁם עֵרוּב כְּלָל:

Residents of the courtyard who were reclining to eat in the house of one of them, and the day became sanctified upon them — the bread on the table is relied upon as an eruv, even if it is the bread of the householder alone. And although one who makes an eruv from his own must transfer it, here the unstated intent is like an explicit statement: whoever invited [them] to eat at the table has transferred everything to them. And although the bread was not placed on the table for the sake of an eruv, it does not matter. This is when they are reclining in the house, which is a place fit for placing an eruv; but if they are reclining in the courtyard, it is not an eruv, for the eruv must be in a dwelling house. Likewise, residents of the courtyard who own bread in partnership for trade need not make an eruv at all, if the bread is lying in a dwelling house, even though it was not placed there for the sake of an eruv at all.

אַפּוֹטְרוֹפּוֹס שֶׁל קָטָן יָכוֹל לְעָרֵב בְּעַד הַקָּטָן אֲפִלּוּ מִשֶּׁל הַקָּטָן שֶׁלֹּא מִדַּעְתּוֹ, מִפְּנֵי שֶׁהוּא לוֹ כְּבֶן בַּיִת, שֶׁיָּכוֹל לְעָרֵב מִשֶּׁל בַּעַל הַבַּיִת שֶׁלֹּא מִדַּעְתּוֹ, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן שס״ז:

The guardian (apotropos) of a minor may make an eruv on behalf of the minor, even from the minor's property, without his knowledge, because he is to him like a member of the household (ben bayis), who may make an eruv from the householder's property without his knowledge, as will be explained in siman 367.

מִצְוָה לַחֲזוֹר אַחַר עֵרוּבֵי חֲצֵרוֹת, כְּדֵי שֶׁלֹּא יָבֹאוּ לְטַלְטֵל בְּאִסּוּר.

וְצָרִיךְ לְבָרֵךְ עָלָיו "אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת עֵרוּב", כְּמוֹ שֶׁצָּרִיךְ לְבָרֵךְ עַל כָּל מִצְוֹת שֶׁל דִּבְרֵיהֶם.

וְאוֹמֵר "בְּדֵין עֵרוּבָא יְהֵא שָׁרָא לָנָא לְאַפּוּקֵי וּלְעַיּוּלֵי מִן הַבָּתִּים לְחָצֵר וּמִן הֶחָצֵר לְבָתִּים וּמִבַּיִת לְבַיִת לְכָל הַבָּתִּים שֶׁבֶּחָצֵר". וְנוּסַח שֶׁלָּנוּ יִתְבָּאֵר בְּסִמָּן שצ״ה.

וְאֵימָתַי מְבָרֵךְ? בְּשָׁעָה שֶׁמְּקַבֵּץ אוֹתוֹ מִבְּנֵי הֶחָצֵר אוֹ בְּשָׁעָה שֶׁמְּזַכֶּה לָהֶם, מִפְּנֵי שֶׁכָּל הַמִּצְוֹת מְבָרֵךְ עֲלֵיהֶם עוֹבֵר לַעֲשִׂיָּתָן.

וּלְמִנְהַג מְדִינוֹת אֵלּוּ שֶׁהַשַּׁמָּשׁ עוֹשֶׂה הָעֵרוּב בְּחַלָּה שֶׁאוֹפֶה מֵהַקֶּמַח שֶׁקִּבֵּץ, אִם אֵינוֹ מְזַכֶּה לָהֶם הֲרֵי הַבְּרָכָה הִיא אַחַר שֶׁנַּעֲשָׂה הָעֵרוּב מִמֵּילָא כְּשֶׁנֶּאֱפָה הַחַלָּה, וְאַף עַל פִּי כֵן הִיא עוֹבֵר לַעֲשִׂיָּתָן, מִפְּנֵי שֶׁכָּל שֶׁלֹּא נִכְנַס שַׁבָּת עֲדַיִן לֹא קָנָה עֵרוּב, שֶׁקְּנִיַּת עֵרוּב הִיא בֵּין הַשְּׁמָשׁוֹת (וּלְפִי זֶה אָדָם אַחֵר שֶׁאֵינוֹ דָר בְּעִיר זוֹ אֵינוֹ יָכוֹל לְבָרֵךְ בְּרָכָה זוֹ, שֶׁכֵּיוָן שֶׁאֵינוֹ שַׁיָּךְ בְּעֵרוּב זֶה — עַל מָה יְבָרֵךְ? וְאֵינוֹ דוֹמֶה לִשְׁאָר מִצְוֹת, שֶׁהָעוֹשֶׂה מִצְוָה לַאֲחֵרִים יָכוֹל לְבָרֵךְ עַל עֲשִׂיָּתָהּ מִפְּנֵי שֶׁהוּא עוֹשֶׂה אוֹתָהּ לָהֶם, אֲבָל כַּאן אֵינוֹ עוֹשֶׂה כְּלוּם, שֶׁהָעֵרוּב נַעֲשָׂה כְּבָר מִמֵּילָא). אֲבָל הָעִקָּר כְּמוֹ שֶׁנִּתְבָּאֵר לְמַעְלָה, שֶׁהַשַּׁמָּשׁ יְזַכֶּה לָהֶם הָעֵרוּב, וִיבָרֵךְ בְּשָׁעָה שֶׁמְּזַכֶּה אוֹ הוּא אוֹ הַזּוֹכֶה לָהֶם (וַאֲפִלּוּ אֵינוֹ דָר בְּעִיר זוֹ).

וְאִם גָּבוּ הָעֵרוּב וְלֹא בֵרְכוּ עָלָיו וְלֹא אָמְרוּ עָלָיו כְּלוּם — אֵין הַבְּרָכָה וְהָאֲמִירָה מְעַכֶּבֶת, וּמֻתָּרִים לְטַלְטֵל מִבָּתִּים לֶחָצֵר:

It is a mitzvah to pursue eruvei chatzeros, so that people will not come to carry in a forbidden manner. One must recite over it the blessing “… who has sanctified us with His commandments and commanded us concerning the mitzvah of eruv”, just as one must bless over all mitzvos that are of their [the Sages'] words. And one says [in Aramaic]: “By this eruv may it be permitted for us to take out and 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”; our own formula will be explained in siman 395. When does one bless? At the time one collects it from the residents of the courtyard, or at the time one transfers it to them, because all mitzvos are blessed over before they are performed. According to the custom of these lands, where the shamash makes the eruv with a challah that he bakes from the flour he collected, if he does not transfer it to them, the blessing comes after the eruv has taken effect by itself when the challah was baked; and nevertheless it precedes the performance, because as long as Shabbos has not begun the eruv has not yet acquired, for the acquisition of the eruv is at bein hashmashos (accordingly, another person who does not live in this town cannot recite this blessing: since he has no share in this eruv, over what would he bless? And it is not like other mitzvos, where one who performs a mitzvah for others may bless over its performance because he performs it for them; here he does nothing, for the eruv has already taken effect by itself). But the main view is as was explained above: that the shamash transfer the eruv to them, and that at the time he transfers it, either he or the one who acquires on their behalf recite the blessing (even if he does not live in this town). And if they collected the eruv and did not bless over it or say anything over it, the blessing and the declaration are not indispensable, and it is permitted to carry from the houses to the courtyard.