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DAAT · LEVEL 1 — INTRODUCTION
Siman שע״ב · 19 seifim of the Shulchan Aruch
Neighbouring dwellings and the eruv: courtyards, roofs, walls and ditches — to discover and understand
סימן שע״ב
דיני שותפי הדירות לעירוב
🌱 Beginner Level · מתחילים
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First approach to Siman שע״ב: complete Hebrew text of the Mechaber with the Rema's glosses, English translation, explanations of the halachic concepts, practical cases and synthesis.
Topic: neighbouring dwellings and the eruv — courtyards, roofs, karpefs, and what joins or separates them (notably walls, ladders, ditches)
Source: שולחן ערוך אורח חיים סימן שע״ב (19 seifim in the Shulchan Aruch; 22 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 19 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 שע״ב contains 19 seifim of the Mechaber (Rabbi Yosef Karo). The Rema's gloss, introduced by the word הגה, appears at seifim ג, ה, טז and יז; parentheses in small print, without the word הגה, appear at seifim ד, ו, ז and, before the gloss, at seif טז. Topic of the siman: neighbouring dwellings — courtyards, roofs, karpefs — and what joins or separates them for the eruv. The Shulchan Aruch of the Alter Rebbe divides the same siman into 22 seifim: its numbering is that of Level 4, not of this page.
Seif א
דיני שותפי הדירות לעירוב. ובו יט סעיפים:
גגין וחצירו' וקרפיפו' כולן רשות א' הם לכלים ששבתו בתוכה שמותר לטלטלם מזה לזה אפי' הם של בעלים הרב' ולא עירבו יחד מותר לטלטל מחצר לחצר אחר' או לגג או לראש כותל שביניהם ומגג לגג אחר הסמוך לו אפי' גבוה ממנו הרבה ומהגג לקרפף שאינו יותר מסאתים או שהוקף לדירה אפי' הוא יותר מסאתים או למבוי שמתוקן בלחי או קורה אפי' לא עירבו בו ואע״פ שעירבו בני חצר לעצמן דשכיחי מאני דבתים בחצר מותר לטלטל כלים ששבתו בחצר זו לחצר אחר' ולא חיישינן שמא יטלטל גם כלים ששבתו בבית לחצר אחרת או לגג וקרפף:
Translation: Roofs, courtyards and karpefs (enclosures) are all one domain for vessels that rested within them [when Shabbos began], so that it is permitted to carry them from one to another, even if they belong to many owners and they did not make an eruv together. It is permitted to carry from one courtyard to another, or to a roof, or to the top of the wall between them; from a roof to another roof adjoining it, even if much higher than it; from the roof to a karpef that is not more than [a beis] sasayim, or that was enclosed for dwelling, even if it is more than sasayim; or to a mavoy fitted with a lechi or a korah, even if no eruv was made in it. And even though the residents of a courtyard made an eruv among themselves — house vessels being then commonly found in the courtyard — it is permitted to carry vessels that rested in this courtyard to another courtyard, and we do not fear that one might also carry vessels that rested in the house to another courtyard, or to the roof and karpef.
What this seif says:
- Roofs, courtyards and karpefs: one domain for vessels that rested in them — גגין וחצירו׳ וקרפיפו׳ כולן רשות א׳ הם לכלים ששבתו בתוכה, even without a joint eruv: אפי׳ הם של בעלים הרב׳ ולא עירבו יחד.
- To where: מותר לטלטל מחצר לחצר אחר׳ או לגג או לראש כותל שביניהם; and also to an adjoining roof, to a karpef of at most sasayim or enclosed for dwelling, to a fitted mavoy.
- Even when the courtyard made its own eruv: ולא חיישינן שמא יטלטל גם כלים ששבתו בבית לחצר אחרת.
- The Mishnah Berurah (ס״ק ג) gives the reason: the use of all these places is neither private nor constant; and it infers from the end of the seif (ס״ק ט״ז) that vessels that rested in the house, even if brought permissibly into this courtyard, are not carried to another courtyard that did not make an eruv with them.
Seif ב
קרפף יתר על סאתים שלא הוקף לדירה הוי כרמלית ואסור לטלטל ממנו לקרפף אחר להכניס ולהוציא מזה לזה כי אם שתי אמות בזה ושתי אמות בזה:
Translation: A karpef larger than sasayim that was not enclosed for dwelling is a karmelis; and it is forbidden to carry from it to another karpef — to bring in and take out from one to the other — except two amos in this one and two amos in that one.
What this seif says:
- The large karpef not enclosed for dwelling is a karmelis — קרפף יתר על סאתים שלא הוקף לדירה הוי כרמלית.
- From one karpef to another: ואסור לטלטל ממנו לקרפף אחר, except כי אם שתי אמות בזה ושתי אמות בזה.
- The Mishnah Berurah (ס״ק י״ח) specifies: another karpef like it, larger than sasayim and not enclosed for dwelling; one of at most sasayim, or enclosed for dwelling, is a full private domain, and nothing at all may be carried between it and this karpef, in either direction.
Seif ג
שתי חצרות שרוצים לערב יחד להתיר אף כלים ששבתו בבתים אין צריכו' עירוב אחר אלא העירוב שעשו כבר יוליכנו א' מבני החצר בשביל כולם ויתננו בא' מבתי חצר שניה ואם ירצה יוליך שם אפי' פת משלו וכולם מותרים: הגה והוא שעירבו בני חצירו עמו תחלה [תשובת הרא״ש סי״ו] או שאין צריכים לערב כמו שנתבאר סימן ש״ע [ב״י] והוא שעירבו בני חצר השנייה לעצמה ואין בני חצר שניה צריכים פת אחר אלא העירוב שעשו כבר מתירן:
Translation: Two courtyards that wish to make an eruv together, to permit even vessels that rested in the houses, need no other eruv: the eruv they already made, one of the residents of the courtyard carries it on behalf of all and places it in one of the houses of the second courtyard; and if he wishes, he may even carry there bread of his own, and all are permitted. Gloss of the Rema: provided the residents of his courtyard made the eruv with him first [Teshuvos HaRosh, סי״ו], or that they need not make an eruv, as explained in siman 370 [Beis Yosef]. [The Mechaber continues:] And provided the residents of the second courtyard made the eruv among themselves; and the residents of the second courtyard need no other bread: the eruv they already made permits them.
What this seif says:
- Two courtyards that want to join also for the house vessels — אין צריכו׳ עירוב אחר אלא העירוב שעשו כבר יוליכנו א׳ מבני החצר בשביל כולם, into a house of the second courtyard.
- Or even his own bread: ואם ירצה יוליך שם אפי׳ פת משלו וכולם מותרים; Rema: והוא שעירבו בני חצירו עמו תחלה.
- The second courtyard must have made its eruv: והוא שעירבו בני חצר השנייה לעצמה, and that suffices for it — אלא העירוב שעשו כבר מתירן.
- The Mishnah Berurah (ס״ק כ״ב) gives the reason: otherwise, when he carried his bread, he was not yet joined with them, and the eruv made afterwards does not take effect retroactively. However, it writes that it seems (נראה) that if, after the people of his courtyard made the eruv, he again relied expressly on that bread carried before, it is effective, since the eruv is acquired at twilight.
Seif ד
אין שתי חצרות יכולות לערב יחד אא״כ יהא פתח ביניהם או חלון שיש בו ד' על ד' טפחים ויהי' קצתו בתוך י״ט הנמוכים לארץ ואז אם רצו מערבין יחד ואם רצו מערבין כל א' לעצמו (ועיין לקמן סי' שפ״ו סעיף ב' ישראלים הדרים בב' וג' מקומות כיצד יערבו):
Translation: Two courtyards cannot make an eruv together unless there is between them an opening, or a window of four tefachim by four, part of which is within the ten tefachim nearest the ground; and then, if they wish, they make the eruv together, and if they wish, each makes it for itself. Parenthesis in small print (without the word הגה): and see below, siman 386, seif 2: Jews who live in two or three places, how they make the eruv.
What this seif says:
- No joint eruv without an opening — אין שתי חצרות יכולות לערב יחד אא״כ יהא פתח ביניהם או חלון שיש בו ד׳ על ד׳ טפחים.
- And the window must be low enough: ויהי׳ קצתו בתוך י״ט הנמוכים לארץ.
- Then, as they choose: ואז אם רצו מערבין יחד ואם רצו מערבין כל א׳ לעצמו.
Seif ה
חלון שבין שני בתים אפילו הוא למעלה מעשרה אם רצו מערבין יחד וה״ה לארובה שבין בית לעלייה שאפילו היא למעלה מי' אם רצו מערבין יחד ואפילו אין שם סולם לעלות בו: הגה ומכל מקום בעינן שיהא רחבו ארבעה על ארבעה (ב״י) ואם עשו סריגה לפני החלון בטל ליה מתורת חלון: (המגיד פ״ג):
Translation: A window between two houses, even if it is above ten [tefachim]: if they wish, they make the eruv together; and the same applies to a skylight (arubah) between a house and an upper storey: even if it is above ten, if they wish, they make the eruv together, and even if there is no ladder there to climb by. Gloss of the Rema: and in any case it must be four by four wide (Beis Yosef); and if a lattice was made in front of the window, it loses the status of a window (HaMaggid, chapter 3).
What this seif says:
- Between two houses, even above ten — חלון שבין שני בתים אפילו הוא למעלה מעשרה אם רצו מערבין יחד; likewise the skylight to the upper storey, ואפילו אין שם סולם לעלות בו.
- The Mishnah Berurah (ס״ק ל״ד) gives the reason: the house, being roofed, is regarded as full.
- Rema: ומכל מקום בעינן שיהא רחבו ארבעה על ארבעה; ואם עשו סריגה לפני החלון בטל ליה מתורת חלון.
Seif ו
בית שבין שתי חצרו' והוא פתוח לשניהם ועירב עם שתיהם אבל החצרו' לא עירבו זה עם זה אין לטלטל כלים ששבתו בבתים מחצר לחצר ע״י בית זה שביניהם היה בין שתי חצרו' כותל גבוה י״ט או שהיה קרקעה של א' מהחצרו' גבוה מחבירו ה' טפחים ועשה עליו מחיצה חמשה להשלימו לעשרה אין יכולים לערב יחד ואם היה הכותל גבוה לשניהם עשרה והיו בראשו פירו' בני שתי החצרו' יכולים להורידם לחצרו' וכן להעלו' עליו מפירו' ששבתו בחצירו' ולהורידם ממנו לחצר אחר' בין שהכותל רחב ד' או אינו רחב ד' אבל פירות ששבתו בבית אם הכותל רחב ד' אסור להעלות לו ולא להוריד ממנו ואם אינו רחב ד' מותר (ובלבד שלא יחליפו כדלעיל סי' שמ״ו ס״א) ואם היה הכותל גבוה לאחת מהחצרות עשרה ולשניה אינו גבוה עשרה כגון שקרקעו של א' גבוה משל חבירו מי שאינו גבוה לו עשרה מותר להשתמש בו אף בכלים ששבתו בבי' והשני אסור להשתמש בו אף בכלים ששבתו בחצר והוא שיהא הכותל רחב ד' אבל אם אינו רחב ד' מותר לשתיהן להשתמש בו אף מן הבתים אפילו עירבו כל אחת לעצמה:
Translation: A house between two courtyards, open to both, that made an eruv with each, while the courtyards did not make one with each other: one may not carry vessels that rested in the houses from courtyard to courtyard through this house between them. If there was between two courtyards a wall ten tefachim high, or the ground of one courtyard was five tefachim higher than the other and a partition of five was made on it to complete it to ten, they cannot make an eruv together. And if the wall was ten high for both and there were fruits on top of it, the residents of both courtyards may bring them down into the courtyards; and likewise bring up onto it fruits that rested in the courtyards and bring them down from it into the other courtyard — whether the wall is four wide or not. But fruits that rested in the house: if the wall is four wide, it is forbidden to bring them up onto it, nor to bring them down from it; and if it is not four wide, it is permitted. Parenthesis in small print (without the word הגה): provided they do not exchange [— bring up from the houses onto the wall and down again into the other courtyard, according to the Mishnah Berurah, ס״ק מ״ט —], as above, siman 346, seif 1. [The Mechaber continues:] And if the wall was ten high for one courtyard and not ten high for the second — for example, if the ground of one was higher than the other's —, the one for whom it is not ten high may use it even with vessels that rested in the house, and the other may not use it, even with vessels that rested in the courtyard; and this, when the wall is four wide; but if it is not four wide, both may use it, even from the houses, even if each made an eruv for itself.
What this seif says:
- Through the shared house, nothing from the houses passes — אין לטלטל כלים ששבתו בבתים מחצר לחצר ע״י בית זה שביניהם.
- A wall of ten separates: היה בין שתי חצרו׳ כותל גבוה י״ט … אין יכולים לערב יחד.
- The fruits on top of the wall: בני שתי החצרו׳ יכולים להורידם לחצרו; those that rested in the house — אם הכותל רחב ד׳ אסור להעלות לו ולא להוריד ממנו ואם אינו רחב ד׳ מותר, with the reservation of the parenthesis: ובלבד שלא יחליפו.
- A wall ten high on one side only: מי שאינו גבוה לו עשרה מותר להשתמש בו אף בכלים ששבתו בבי; והשני אסור להשתמש בו אף בכלים ששבתו בחצר; and the condition — והוא שיהא הכותל רחב ד; otherwise אבל אם אינו רחב ד׳ מותר לשתיהן להשתמש בו אף מן הבתים.
- The Mishnah Berurah (ס״ק נ״ב) gives the reason: both cannot use it together, and its use is given to the one for whom it is most convenient; it reports that the Even HaOzer, in the name of the Rashba, permits the second to use it with vessels that rested in the courtyard.
Seif ז
נפרץ הכותל עד עשר אמות הרי הוא כפתח והוא שלא יהא נפרץ במילואו ואם נפרץ ביותר מעשר חשוב כחצר אחת וצריכים לערב יחד (וכל שכן אם אין ביניהם מחיצה גבוה י' דצריכין לערב יחד) (הר״ר יהונתן פרק חלון):
Translation: If the wall was breached over up to ten amos, it is like an opening — provided it is not breached over its whole extent; and if it was breached over more than ten, it is considered one courtyard, and they must make the eruv together. Parenthesis in small print (without the word הגה): (and all the more so if there is no partition ten high between them, they must make the eruv together) (HaRar Yehonasan, chapter Chalon).
What this seif says:
- A breach of up to ten amos counts as an opening — נפרץ הכותל עד עשר אמות הרי הוא כפתח, on one condition: והוא שלא יהא נפרץ במילואו.
- Beyond ten amos: ואם נפרץ ביותר מעשר חשוב כחצר אחת וצריכים לערב יחד.
- The Mishnah Berurah specifies: up to ten, ten included (ס״ק נ״ד); and if each made its own eruv, they forbid each other, but a tzuras hapesach made at the breach makes it like an opening (ס״ק נ״ט).
Seif ח
כותל שבין ב' חצרו' גבוה עשרה לשניהם והעמיד אצל הכותל סולם רחב ד' וכן כנגדו בחצר השני' אפי' אין הסולמו' זה כנגד זה אם אין ביניהם שלשה חשיבי כפתח היו מופלגים זה מכנגד זה שלשה אם הכותל רחב ד' עדיין חשובים כפתח ואם אינו רחב ד' לא חשיבי כפתח באיזה סולם אמרו כשיש בו ארבע שליבו' אבל פחו' מכאן לא אא״כ זרועותיו ושליבותיו כבדות שאז כובדו קובעו ואם אין הכותל גבוה אלא עשרה וזוקף סולם גבוה שבעה ומשהו במשך ד' אצל הכותל מתירו בין להשתמש עליו בין לערב יחד כיון שלא נשאר שלשה עד ראש הכותל עקר חוליא מראש הכותל למעטו מגובה עשרה אם יש בה משך ארבע מהני בין לעשותו כפתח לערב יחד בין לענין שיכול להשתמש בכל הכותל ואם אין בו ארבע אינו חשוב כפתח לערב יחד וכן אינו מועיל להשתמש בכל הכותל שאינו משתמש אלא כנגד המקום שנתמעט:
Translation: A wall between two courtyards, ten high for both, against which one set a ladder four wide, and likewise opposite it in the second courtyard: even if the ladders are not opposite each other, if there are not three [tefachim] between them, they are considered an opening. If they were three apart from each other: if the wall is four wide, they are still considered an opening; and if it is not four wide, they are not considered an opening. Of which ladder did they speak? Of one that has four rungs; but fewer than that, no — unless its side-poles and rungs are heavy, for then its weight fixes it. And if the wall is only ten high, and one stands upright against it a ladder seven high and a little, four in width, it permits it both for using it and for making an eruv together, since less than three remains to the top of the wall. If one removed a course from the top of the wall to reduce it below ten in height: if it extends over four, it helps both to make it an opening for a joint eruv and to be able to use the whole wall; and if it does not have four, it is not considered an opening for a joint eruv, nor does it help to use the whole wall, for one uses only opposite the place that was reduced.
What this seif says:
- Two ladders, one on each side — והעמיד אצל הכותל סולם רחב ד׳ וכן כנגדו בחצר השני; אם אין ביניהם שלשה חשיבי כפתח; three apart — אם הכותל רחב ד׳ עדיין חשובים כפתח.
- Which ladder: כשיש בו ארבע שליבו, or a heavy ladder — שאז כובדו קובעו.
- A wall of only ten: a ladder of seven and a little, extending four along the wall, suffices, כיון שלא נשאר שלשה עד ראש הכותל.
- The course removed from the top of the wall: אם יש בה משך ארבע מהני …; otherwise שאינו משתמש אלא כנגד המקום שנתמעט.
- The Mishnah Berurah (ס״ק ע״ד): להשתמש עליו (using it) applies when the ladder stands on one side only, לערב יחד (making an eruv together) when ladders stand on both sides.
Seif ט
בנה אצטבא למטה אצל הכותל למעטו מגובה עשר' אם יש בה ד' אורך במשך הכותל ובולטת ד' מועיל להשתמש בכל הכותל אבל אינו חשוב כפתח לערב יחד עד שיגיע לראש הכותל ואם אין בה ד' על ד' אינו מועיל אפילו להשתמש כנגדו:
Translation: If one built a bench (itztaba) below, against the wall, to reduce it below ten in height: if it has four in length along the wall and projects four, it helps to use the whole wall, but it is not considered an opening for a joint eruv unless it reaches the top of the wall; and if it does not have four by four, it does not help even to use [the wall] opposite it.
What this seif says:
- The bench against the wall — מועיל להשתמש בכל הכותל אבל אינו חשוב כפתח לערב יחד עד שיגיע לראש הכותל.
- Without four by four: ואם אין בה ד׳ על ד׳ אינו מועיל אפילו להשתמש כנגדו.
- The Mishnah Berurah (ס״ק ע״ט): a bench not attached to the ground before Shabbos does not reduce the wall, being something that may be moved on Shabbos.
- The Mishnah Berurah (ס״ק פ״א): this is when a bench was built on one side only; if the other built one on his side too, the wall becomes easy to use for both, and they again forbid each other to use it.
- The Mishnah Berurah (ס״ק פ״ג): if it stops less than three tefachim below the top, the law is the same as if it reaches it, as for the ladder of seif ח.
Seif י
כפה ספל שיש בו ד' על ד' וגבוה כל שהוא ומיעט בו גבהו מעשרה מותר להשתמש כנגד המיעוט ובלבד שיחברנו בטיט:
Translation: If one overturned a sefel [a basin; the Toras Emes edition and the Mishnah Berurah, ס״ק פ״ה, read ספסל, a bench] that has four by four and any height, and thereby reduced the height [of the wall] below ten, it is permitted to use [the wall] opposite the reduction — provided one attaches it with clay.
What this seif says:
- The overturned basin — כפה ספל שיש בו ד׳ על ד׳ וגבוה כל שהוא: מותר להשתמש כנגד המיעוט ובלבד שיחברנו בטיט.
- The Mishnah Berurah (ס״ק פ״ו) writes that everything here follows the law of the bench in seif ט, and that the Acharonim held « כנגד המיעוט » to be a copyist's error, to be read: even not opposite the reduction; it requires (ס״ק פ״ז) an attachment that cannot be undone without digging.
Seif יא
בנה אצטבא על אצטבא אם יש בתחתונה ד' על ד' או אין בה ד' על ד' ויש בעליונה ד' על ד' ואין בין זו לזו ג״ט מהני להתיר להשתמש עליו אבל לא מהני למהוי פתח לערב יחד:
Translation: If one built a bench upon a bench: if the lower one has four by four, or it does not have four by four but the upper one has four by four and there are not three tefachim between them, it helps to permit using [the wall], but it does not help to be an opening for a joint eruv.
What this seif says:
- Two benches one above the other — אם יש בתחתונה ד׳ על ד׳ או אין בה ד׳ על ד׳ ויש בעליונה ד׳ על ד׳ ואין בין זו לזו ג״ט: מהני להתיר להשתמש עליו אבל לא מהני למהוי פתח לערב יחד.
Seif יב
זיז היוצא מן הכותל ויש בו ד' על ד' והניח עליו סולם כל שהוא מועיל להתיר לו תשמיש הכותל והוא שלא תהא שליבה התחתונ' גבוה מן הארץ שלשה ולא יהא בין שליבה לשליבה שלשה והוא שיניח הסולם על גב הזיז אבל סומכו אצלו לא וכל זמן שאין גבוה הכותל עשרים טפחים די בזיז אחד שמניחו באמצע שהרי אין גבוה עשרה עד הזיז ולא גבוה עשרה ממנו עד ראש הכותל ואם הוא גבוה עשרים צריך שני זיזין א' בתוך עשרה התחתונים וא' למעל' ממנו בתוך י' העליונים שאם היה הזיז גבוה עשרה לא סגי לי' בסולם כל שהוא והוא שלא יהו הזיזין זה כנגד זה שראוי להטיל סולם מזה לזה:
Translation: A ziz (projection) jutting out from the wall, having four by four, on which one placed a ladder of any size: it helps to permit him the use of the wall — provided the lowest rung is not three high above the ground, and there are not three between one rung and the next; and provided he places the ladder on the ziz, but leaning it beside it, no. And as long as the wall is not twenty tefachim high, one ziz placed in the middle suffices, since it is not ten high up to the ziz, nor ten from it to the top of the wall; and if it is twenty high, two zizim are needed, one within the lower ten and one above it within the upper ten — for if the ziz were ten high, a ladder of any size would not suffice him — and provided the zizim are not one opposite the other, [so] that it is possible to set a ladder from one to the other.
What this seif says:
- The ziz and the ladder — זיז היוצא מן הכותל ויש בו ד׳ על ד׳ והניח עליו סולם כל שהוא מועיל להתיר לו תשמיש הכותל.
- Its conditions: והוא שלא תהא שליבה התחתונ׳ גבוה מן הארץ שלשה ולא יהא בין שליבה לשליבה שלשה; והוא שיניח הסולם על גב הזיז אבל סומכו אצלו לא.
- A wall of twenty: ואם הוא גבוה עשרים צריך שני זיזין.
- The Mishnah Berurah specifies that this does not make it an opening for a joint eruv, unless the ziz is less than three tefachim from the top and the other does the same on his side (ס״ק צ״ו); and that the two zizim must be offset, so that a ladder can stand on the lower one and lean diagonally on the upper one (ס״ק ק״ב).
Seif יג
העמיד שני סולמות זה בצד זה ולא היה בשניהם משך ארבע' והרחיקם זה מזה כדי שיהא בשניהם ארבע' ומילא האויר שביניהם בקש אינו מועיל לא להתירו להשתמש עליו ולא לערב יחד שמקום מעמד הרגלים הוא באמצע הסולם ואין ראוי לעלות בקש ואם העמיד הסולם באמצע והקש מן הצד מהני בין להתירו להשתמש עליו בין לערב יחד:
Translation: If one set up two ladders side by side, which together did not have a width of four, moved them apart so that together they would have four, and filled the space between them with stubble: it helps neither to permit using [the wall] nor for a joint eruv, for the place where the feet stand is in the middle of the ladder, and it is not possible to climb on stubble. And if one set the ladder in the middle and the stubble at the side, it helps both to permit using [the wall] and for a joint eruv.
What this seif says:
- Stubble between two ladders does not count — ומילא האויר שביניהם בקש אינו מועיל, and the reason: שמקום מעמד הרגלים הוא באמצע הסולם ואין ראוי לעלות בקש.
- The ladder in the middle, the stubble at the side: ואם העמיד הסולם באמצע והקש מן הצד מהני.
- The Mishnah Berurah (ס״ק ק״ו): for the joint eruv, the ladder must reach to less than three tefachim from the top of the wall, and the same must have been done in the second courtyard; and throughout the siman, wherever making the eruv together is mentioned, it speaks of the case where the same was done in the second courtyard.
Seif יד
אין הסולם רחב ארבע' וחקק אצלו בכותל להשלימו לארבע' די לו שיחוק בגובה עשרה ואם לא העמיד סולם כלל אלא חקק בכותל כמין שליבו' של סולם לעלות בו צריך שיחוק בכל גובה הכותל ומועיל בין להתיר תשמיש בין לערב יחד:
Translation: If the ladder is not four wide and one carved into the wall beside it to complete it to four, it suffices for him to carve over a height of ten. And if he set up no ladder at all, but carved in the wall something like the rungs of a ladder to climb by, he must carve along the whole height of the wall; and it helps both to permit use [of the wall] and for a joint eruv.
What this seif says:
- Completing the ladder with a carving — וחקק אצלו בכותל להשלימו לארבע׳ די לו שיחוק בגובה עשרה.
- Rungs carved in the wall, without a ladder: צריך שיחוק בכל גובה הכותל ומועיל בין להתיר תשמיש בין לערב יחד.
- The Mishnah Berurah (ס״ק ק״ח): the ladder itself must reach the top of the wall, or at least stop less than three tefachim from it, as in seif ח.
- The Mishnah Berurah (ס״ק ק״י): rungs carved without a ladder must be four wide along the whole height of the wall, since climbing them is not as easy as climbing the rungs of a ladder.
Seif טו
היה אילן בצד הכותל ועשהו סולם לכותל אם רצו מערבין א' אבל אם עשה אשרה סולם לכותל אין מערבין א' מפני שאסור לעלות עליה מן התורה שהרי אסורה בהנאה והרא״ש ז״ל כתב בהיפך דאילן אינו מועיל ואשרה מועלת והוא שתהא יבשה:
Translation: If there was a tree beside the wall and one made it a ladder for the wall, they make, if they wish, a single eruv. But if one made an asheirah a ladder for the wall, they do not make a single eruv, because it is forbidden to climb it by Torah law, since it is forbidden for any benefit. And the Rosh, of blessed memory, wrote the reverse: a tree does not help, and an asheirah helps — provided it is dry.
What this seif says:
- The tree as a ladder — היה אילן בצד הכותל ועשהו סולם לכותל אם רצו מערבין א; not the asheirah, מפני שאסור לעלות עליה מן התורה שהרי אסורה בהנאה.
- The Rosh, the reverse: והרא״ש ז״ל כתב בהיפך דאילן אינו מועיל ואשרה מועלת והוא שתהא יבשה.
- The Mishnah Berurah gives the reasons: climbing a tree is forbidden only rabbinically, and the Sages did not decree for bein hashmashos, when the eruv is acquired (ס״ק קי״ג); according to the Rosh, what Shabbos forbids cannot permit anything for Shabbos (ס״ק קי״ד); and it reports that the Eliyah Rabbah leans, for the halachah, to the first opinion, that of many poskim (ס״ק קט״ז).
Seif טז
חריץ שבין שתי חצירו' עמוק עשרה ורחב ארבעה אין יכולין לערב יחד אפילו מלא תבן וקש כל זמן שלא בטלו ואם היה מלא עפר וצרורו' אפילו סתמא שלא בטלו צריכים לערב יחד (וע״ל סי' שנ״ח סעיף ב'): הגה י״א דאם מלאם בפרות סתמא בטלו לה דדרכן לעשותו שם אוצר (הגהות אשירי):
Translation: A ditch between two courtyards, ten deep and four wide: they cannot make an eruv together, even if it is full of straw and stubble, as long as it was not nullified; and if it was full of earth and pebbles, even without specification, without their having nullified it, they must make the eruv together. Parenthesis in small print (without the word הגה): (and see above, siman 358, seif 2). Gloss of the Rema: some say that if one filled it with fruit, without specification they nullified it, for it is customary to make a store there (Hagahos Asheri).
What this seif says:
- A ditch ten by four separates — חריץ שבין שתי חצירו׳ עמוק עשרה ורחב ארבעה אין יכולין לערב יחד, even filled with straw — כל זמן שלא בטלו.
- Filled with earth and pebbles: אפילו סתמא שלא בטלו צריכים לערב יחד.
- The Mishnah Berurah (ס״ק קכ״ב): filled along the whole length of the ditch, or at least over more than ten amos; otherwise it is like an opening, and, if they wish, they make two eruvin. It adds that מלא עפר (full of earth) is not meant literally: it suffices that the earth reduced the depth of the ditch below ten; the Shulchan Aruch HaRav (seif 19 of its numbering, Level 4) writes the same.
- Rema: י״א דאם מלאם בפרות סתמא בטלו לה; the Mishnah Berurah (ס״ק קכ״ה) reports that the Magen Avraham has doubts about this law, and that the Vilna Gaon agrees with him.
Seif יז
נתן עליו נסר כמין גשר משפת החריץ אל שפתו אם הוא רחב ארבע חשוב כפתח ומערבין א' ואם רצו מערבין שנים: הגה וה״ה אם מלאו ברוחב ארבעה מדבר המבטלו שם: (ב״י) ואם נתן הנסר לאורך החריץ במשך ארבעה אפי' אין בו אלא כל שהוא חשוב כפתח שהרי מיעטו מארבעה:
Translation: If one placed a plank over it, like a bridge, from one edge of the ditch to the other: if it is four wide, it is considered an opening, and they make a single eruv; and if they wish, they make two. Gloss of the Rema: and the same applies if one filled it, over a width of four, with something that nullifies it there (Beis Yosef). [The Mechaber continues:] And if one placed the plank along the length of the ditch, over an extent of four, even if it is only of minimal [width], it is considered an opening, since one has reduced it below four.
What this seif says:
- The plank across, four wide — אם הוא רחב ארבע חשוב כפתח ומערבין א׳ ואם רצו מערבין שנים.
- Rema: וה״ה אם מלאו ברוחב ארבעה מדבר המבטלו שם.
- The plank lengthwise: ואם נתן הנסר לאורך החריץ במשך ארבעה אפי׳ אין בו אלא כל שהוא חשוב כפתח.
- The Mishnah Berurah (ס״ק קכ״ח): like an opening from four tefachim up to ten amos; beyond that it is a breach.
Seif יח
אם החריץ עמוק לא' עשרה ולשני אינו עמוק עשרה או שהוא שוה לשניהם דינו ככותל:
Translation: If the ditch is ten deep for one and not ten deep for the other, or if it is the same for both, its law is that of the wall.
What this seif says:
- The ditch follows the law of the wall — אם החריץ עמוק לא׳ עשרה ולשני אינו עמוק עשרה או שהוא שוה לשניהם דינו ככותל.
- The Mishnah Berurah (ס״ק קל״ב): the wall whose details seif ו sets out.
Seif יט
גדיש של תבן שבין שתי חצרו' אם הוא גבוה עשרה כל א' מערב לעצמו נתמעט בחול מי' צריכים לערב ביחד ובעוד שלא נתמעט אסור לשום א' מהן ליתן מן התבן לתוך קופתו בשבת להאכילה לבהמתו ואפי' להעמיד' שם שתאכל אסורה אבל אם יוכל לעמוד בפניה כדי שלא יהא לה דרך לנטו' אלא לשם ולהרא״ש אפי' בחול אסור ליתן ממנו לקופתו וכן להעמיד הבהמ' בידים במה דברים אמורים בגדיש שבין ב' חצרו' אבל גדיש שבין שני בתים מותר להאכיל בהמתו ממנו בידים:
Translation: A stack of straw between two courtyards: if it is ten high, each makes the eruv for itself; if it was reduced below ten on a weekday, they must make the eruv together. And as long as it has not been reduced, none of them may put straw from it into his basket on Shabbos to feed his animal; and even to stand it there so that it eats is forbidden — but if he can stand in front of it so that it has no way to turn except there, [it is permitted]. And according to the Rosh, even on a weekday it is forbidden to put from it into his basket, and likewise to stand the animal [there] with his hands. Of what case was this said? Of a stack between two courtyards; but from a stack between two houses, it is permitted to feed his animal with his hands.
What this seif says:
- A stack of ten separates — גדיש של תבן שבין שתי חצרו׳ אם הוא גבוה עשרה כל א׳ מערב לעצמו; נתמעט בחול מי׳ צריכים לערב ביחד.
- The Mishnah Berurah speaks of two courtyards open to each other over more than ten amos, the stack blocking the breach (ס״ק קל״ג); reduced below ten over more than ten amos, they must make the eruv together; over less, if they wish, they make two eruvin (ס״ק קל״ו).
- Not to take from it on Shabbos: ובעוד שלא נתמעט אסור לשום א׳ מהן ליתן מן התבן לתוך קופתו בשבת להאכילה לבהמתו; and the animal — ואפי׳ להעמיד׳ שם שתאכל אסורה, except אבל אם יוכל לעמוד בפניה כדי שלא יהא לה דרך לנטו׳ אלא לשם.
- The Mishnah Berurah (ס״ק קל״ז) explains it first by the fear that he might take a lot, reduce it below ten and come to carry in the courtyard — and, although on this Shabbos it is permitted by law, that he might come to carry on the following Shabbos; then it brings, under the formula וי״א, the reason of muktzeh: this straw was set aside from the day before to serve as a partition. That is the first of the reasons the Shulchan Aruch HaRav (seif 22 of its numbering) gives for the first opinion — it adds, in parentheses, the rabbinic prohibition of taking down a partition —, the opinion it holds to be the main one (Level 4).
- The Rosh, even on a weekday: ולהרא״ש אפי׳ בחול אסור ליתן ממנו לקופתו; the Mishnah Berurah (ס״ק ק״מ) writes that the main view is the first opinion.
- Between two houses: אבל גדיש שבין שני בתים מותר להאכיל בהמתו ממנו בידים.
2. General context
What does this siman discuss?
Siman שע״ב opens with a broad rule: roofs, courtyards and karpefs form one domain for vessels that rested in them, which are carried from one to another without an eruv (seif א) — except the large karpef not enclosed for dwelling, which is a karmelis (seif ב). It then deals with the eruv two courtyards make together for the house vessels: how (seif ג), and on condition that an opening joins them (seif ד). Then it examines, seif after seif, what joins or separates two neighbouring places: the window between two houses and the skylight to the upper storey (seif ה), the wall and its top (seif ו), the breach (seif ז), notably the ladders, the removed course, benches, overturned basin, ziz and carvings that give the wall the status of an opening, or only permit its use (seifim ח to יד), the tree and the asheirah (seif טו), the ditch (seifim טז to יח) and the stack of straw (seif יט).
The fundamental question: siman 366 established that one may not carry from the houses into the courtyard without an eruv; and the Mishnah Berurah there already pointed ahead: « ואפילו מחצר לחצר נמי מותר דלא גזרו בזה רבנן וכדלקמן בסימן שע״ב » (משנה ברורה שס״ו ס״ק ב). Here it gives the reason: « דכל אלו אין תשמישן מיוחד ותדיר לפיכך אין בהם חילוק רשות » (משנה ברורה שע״ב ס״ק ג). For the house vessels, however, two courtyards join through an eruv only if they are connected: « אין שתי חצרות יכולות לערב יחד אא״כ יהא פתח ביניהם או חלון שיש בו ד׳ על ד׳ טפחים » (שו״ע או״ח שע״ב:ד).
Place in Hilchos Eruvin
In Sefaria's index, the section הלכות עירובין of the Shulchan Aruch covers simanim 345 to 395; siman שע״א, which precedes this one, deals with the case where one of the residents of the courtyard leaves it or dies. Siman שע״ב itself refers to other simanim: the Rema's gloss in seif ג, to siman 370; the parentheses in small print, to siman 386, seif 2 (seif ד), to siman 346, seif 1 (seif ו), and to siman 358, seif 2 (seif טז).
3. Key halachic concepts
A few notions structure this siman:
The essential notions of siman שע״ב:
- One domain — roofs, courtyards and karpefs, for vessels that rested in them (seif א); they are carried from one to another even if they belong to several owners who made no eruv together.
- Vessels that rested (כלים ששבתו) — the Mishnah Berurah explains: « היינו שהיו מונחים שם מבעוד יום ולאפוקי כששבתו בתוך הבית » (משנה ברורה שע״ב ס״ק ד).
- קרפף / כרמלית — a karpef (enclosure) of at most sasayim, or enclosed for dwelling, joins this domain (seif א); larger and not enclosed for dwelling, it is a karmelis (seif ב).
- The opening between two courtyards — an opening, or a window of four tefachim by four part of which is within the ten tefachim nearest the ground (seif ד); a breach of up to ten amos, if the wall has not fallen over its whole extent, counts as an opening (seif ז); seifim ח to יז say when arrangements — notably a ladder, a bench, a ziz or a plank — give that status to the wall or the ditch, and when they only permit using the wall.
- Making the eruv together, or each for itself — with an opening, the two courtyards choose (seif ד); breached over more than ten amos, the wall no longer separates, and they must make the eruv together (seif ז).
- Using the wall — bringing things up to its top or down from it: seif ו distinguishes fruits that rested in the courtyards from those that rested in the house, and a wall ten high on both sides from one that is ten high on one side only.
4. Detail of the seifim — one by one
| Seif | Content |
|---|---|
| א | Roofs, courtyards and karpefs (of at most sasayim, or enclosed for dwelling) are one domain for vessels that rested in them; likewise to a fitted mavoy. Even when a courtyard made its own eruv, its vessels go to another courtyard, and we do not fear for those of the houses. |
| ב | A karpef larger than sasayim not enclosed for dwelling is a karmelis: to another karpef [a similar one, Mishnah Berurah ס״ק י״ח], only two amos in one and two amos in the other. |
| ג | Two courtyards that want to join for the house vessels carry the eruv already made into a house of the second, or even one's own bread (Rema: if his courtyard made the eruv with him first, or needs none, siman 370); provided the second courtyard made its eruv. |
| ד | No joint eruv without an opening, or a window four by four part of which is within the lowest ten tefachim; then, as they choose, together or each for itself. |
| ה | A window between two houses, even above ten; a skylight between a house and the upper storey, even above ten and without a ladder: they may make the eruv together. Rema: four by four; a lattice removes its status of window. |
| ו | A house between two courtyards, that made an eruv with each, does not pass the house vessels from one courtyard to the other as long as the courtyards have not made one with each other; a wall of ten (or ground raised by five with a partition of five) prevents a joint eruv; the fruits on top of the wall; the wall ten high on one side only. |
| ז | A breach of up to ten amos, the wall not fallen over its whole extent: like an opening; beyond: one courtyard, a joint eruv is required. |
| ח | Ladders against the wall: width of four, four rungs (or a heavy ladder), a gap of less than three (or more if the wall is four wide), and — the Mishnah Berurah (ס״ק ס״ג) specifies — ladders that reach the top of the wall or stop less than three tefachim from it; the wall of ten and the ladder of seven and a little, four along the wall; the course removed from the top of the wall. |
| ט | The bench against the wall, four by four: permits using the whole wall (when it is on one side only: Mishnah Berurah ס״ק פ״א), but is an opening only if it reaches the top, or stops less than three tefachim from it (Mishnah Berurah ס״ק פ״ג, as for the ladder of seif ח). |
| י | The overturned basin, four by four, fixed with clay: the Mechaber writes that one uses the wall opposite the reduction; the Mishnah Berurah (ס״ק פ״ו) writes that the Acharonim held this to be a copyist's error, to be read: even not opposite the reduction. |
| יא | Two benches one above the other (the lower one four by four; or, if not, the upper one four by four, with less than three tefachim between them): they permit using the wall, not a joint eruv. |
| יב | The ziz four by four with a ladder placed on it; its conditions; the wall of twenty and its two zizim. |
| יג | Two ladders set apart with stubble between them: no effect; the ladder in the middle and the stubble at the side: effective, both for use of the wall and for the joint eruv — for the joint eruv, if the ladder reaches to less than three tefachim from the top and the same was done in the second courtyard (Mishnah Berurah ס״ק ק״ו, which extends to the whole siman the condition that the same was done in the second courtyard). |
| יד | The ladder completed by a carving ten high, the ladder itself reaching the top of the wall or stopping less than three tefachim from it (Mishnah Berurah ס״ק ק״ח); rungs carved four wide along the whole height of the wall (Mishnah Berurah ס״ק ק״י), both for use and for the joint eruv — the latter if the same was done in the second courtyard (Mishnah Berurah ס״ק ק״ו). |
| טו | The tree as a ladder, not the asheirah; the Rosh writes the reverse: the tree is not effective, and the asheirah is, provided it is dry. |
| טז | A ditch ten deep and four wide separates, even filled with straw not nullified; filled with earth and pebbles, or merely reduced by them below ten, along its whole length or over more than ten amos, a joint eruv is required (Mishnah Berurah ס״ק קכ״ב). Rema: filled with fruit, according to some, it is nullified. |
| יז | A plank across, four wide: an opening, and they make one eruv or two. Rema: likewise a filling four wide. A plank lengthwise, over four: an opening. The opening holds only up to ten amos; beyond that it is a breach, and they make a single eruv (Mishnah Berurah ס״ק קכ״ח). |
| יח | A ditch ten deep on one side only, or the same for both: the law of the wall. |
| יט | A stack of straw ten high between two courtyards: each makes its own eruv; reduced on a weekday over more than ten amos, a joint eruv (Mishnah Berurah ס״ק קל״ו); as long as it is not reduced, forbidden to take from it for one's animal on Shabbos (the Rosh: even on a weekday); between two houses, permitted. |
The heart of the siman: the siman asks two distinct questions. The first: what may be carried without an eruv between places that form one domain — the vessels that rested in them (seif א), with the limit of the karmelis (seif ב). The second: when two neighbouring places may join through an eruv for the house vessels — through the eruv already made (seif ג), on condition that an opening joins them (seif ד). The rest of the siman applies this second question, notably to the wall (seifim ו to טו), the ditch (seifim טז to יח) and the stack of straw (seif יט): what separates prevents a joint eruv; what opens allows making it together; and some arrangements only permit using the wall (notably at seifim ט and יא).
5. The Mishnah Berurah — first entries
The Mishnah Berurah of Rabbi Yisroel Meir Kagan (Chofetz Chaim) contains 142 entries on this siman. Here are the first ones — to better understand the meaning of the seifim:
משנה ברורה (א) — (א) גגין - היינו על הגג שאין עוד קירוי למעלה [דאלו על התקרה שהוא תחת הגג בכלל עלית הבית הוא וכבית דמיא] וגגין שלהן חלקין היו וראויין להשתמש עליהן, ומיירי כשלא היו בולטות חוץ למחיצת הבית ואם היו בולטות עיין לעיל בסימן שמ״ה סט״ז:
משנה ברורה (ב) — (ב) וקרפיפות - עיין לעיל בסימן שמ״ו ס״ג:
משנה ברורה (ג) — (ג) רשות אחד הן - דכל אלו אין תשמישן מיוחד ותדיר לפיכך אין בהם חילוק רשות ומותר לטלטל מאחד לחבירו בלי עירובי חצרות וכ״ש שמותר לטלטל בגגין או בחצרות גופא מאחד לחבירו וכן מותר לטלטל בכל החצר [או בכל הגג] אף שלא עירבו הדיורין יחד ולא הצריכו חכמים ע״ח אלא משום שיהיה מותר להוציא לתוכה כלי הבית ששבתו בבית מבעוד יום וכן מחצר לבית:
For the complete text of all 142 entries, consult Sefaria: Mishnah Berurah 372.
6. Position of the Rema
The Rema (Rabbi Moshe Isserles) adds his glosses (הגהות) to several seifim of this siman; other parentheses in small print do not bear the word הגה. Here they are, each in its place:
The Rema's glosses and the parentheses in small print:
- Seif ג — one who carries his own bread into the second courtyard: provided the residents of his courtyard made the eruv with him first (Teshuvos HaRosh, סי״ו), or need not make one, as in siman 370 (Beis Yosef).
- Seif ד — a parenthesis in small print, without the word הגה: a reference to siman 386, seif 2, on those who live in two or three places.
- Seif ה — the window and the skylight must be four by four (Beis Yosef); a lattice in front of the window removes its status of window (HaMaggid, chapter 3).
- Seif ו — a parenthesis in small print, without the word הגה, which the Mishnah Berurah (ס״ק מ״ט) reads as the Rema's language: provided they do not exchange, as in siman 346, seif 1; it writes that this language implies the Rema was concerned to be stringent.
- Seif ז — a parenthesis in small print, without the word הגה, with its source (HaRar Yehonasan): all the more so, with no partition of ten between the courtyards, they must make the eruv together.
- Seif טז — after a reference in parentheses to siman 358, seif 2: according to some, a ditch filled with fruit is, without specification, nullified (Hagahos Asheri); the Mishnah Berurah (ס״ק קכ״ה) reports that the Magen Avraham has doubts about it.
- Seif יז — likewise if one filled the ditch, over a width of four, with something that nullifies it there (Beis Yosef).
- Chabad → Level 4 — Daat HaRav studies this siman in the Shulchan Aruch HaRav, siman שע״ב, in its own numbering of 22 seifim.
7. Modern practical cases
Each situation below is tied to a named seif; when the situation is a present-day one, the line says so: the site's application, not the words of the source.
| Situation | Quick analysis |
|---|---|
| Passing an object from one's courtyard into the neighbouring one, without a joint eruv | Seif א permits it for vessels that rested in the courtyard, and also to a roof or to the top of the wall between the courtyards; it does not permit it for those that rested in the house, even when the courtyard made its own eruv (seif א; Mishnah Berurah ס״ק ט״ז). |
| Two neighbouring courtyards want to make a single eruv | The eruv already made by one courtyard is carried into a house of the other, which must have made its own (seif ג); and there must be between them an opening, or a window of four tefachim by four part of which is within the ten tefachim nearest the ground (seif ד). |
| Two homes connected by an inner window | The site's application: seif ה allows two houses joined by a window to make the eruv together, even if the window is above ten; the Rema there requires four by four and writes that a lattice removes its status of window. How this applies to a given home is a question for the Rav. |
| The dividing wall has partly collapsed | Up to ten amos, if it has not fallen over its whole extent, the breach counts as an opening, and the courtyards make, as they choose, a joint eruv or each its own; beyond ten amos, they are one courtyard and must make the eruv together (seif ז; for the choice, Mishnah Berurah ס״ק נ״ה, which refers to seif ד). How this applies to a given breach is a question for the Rav. |
| A ladder standing against the dividing wall | Seif ח sets out, among others, these conditions: a width of four, four rungs or a heavy ladder, a ladder on each side, less than three tefachim apart, or more if the wall is four wide; and the ladder must reach the top of the wall, or stop less than three tefachim from the top (seif ח; Mishnah Berurah ס״ק ס״ג). The Mishnah Berurah (ס״ק ע״ד) specifies that a ladder on one side only permits using the wall, and that a joint eruv requires a ladder on both sides. The question goes to the Rav. |
| A ditch between two courtyards, covered with a plank | A ditch ten deep and four wide separates (seif טז); a plank across, four wide, makes it an opening, and the courtyards make one eruv or two; a plank lengthwise, over four, likewise (seif יז). The Mishnah Berurah (ס״ק קכ״ח) limits the opening to ten amos. |
For precise practical cases: the separation between two courtyards — wall, breach, ladder, ditch — and the validity of a joint eruv are the responsibility of the Rav in charge of it. For halacha lemaaseh, consult your Rav.
8. Practical synthesis of the Siman
The teachings of Siman שע״ב:
- Roofs, courtyards and karpefs (of at most sasayim, or enclosed for dwelling) form one domain for vessels that rested in them (seif א); the large karpef not enclosed for dwelling is a karmelis (seif ב).
- Two courtyards that join for the house vessels carry the eruv already made into a house of the other, which must have made its own (seif ג).
- No joint eruv without an opening or a window four by four, partly within the lowest ten tefachim (seif ד); between two houses, the window may be higher, the Rema requiring four by four (seif ה).
- A wall of ten separates (seif ו); a breach of up to ten amos, if the wall has not fallen over its whole extent, counts as an opening; beyond it, the courtyards become one (seif ז).
- Notably ladders, the removed course, benches, the overturned basin, zizim and carvings give the wall, according to their measures, the status of an opening or only permission to use it (seifim ח to יד); the tree and the asheirah, according to two opinions (seif טו).
- The ditch ten deep and four wide separates, when full of straw and stubble, as long as it was not nullified; full of earth and pebbles, even without specification, they must make the eruv together (seif טז) — along its whole length, or over more than ten amos; below that, it is like an opening; and it need not be full: it suffices that they reduced its depth below ten (Mishnah Berurah ס״ק קכ״ב); a plank four wide makes it an opening (seif יז) — up to ten amos; beyond that it is a breach, and they make a single eruv (Mishnah Berurah ס״ק קכ״ח); ten deep on one side only, or the same for both, it follows the law of the wall (seif יח).
- A stack of straw ten high between two courtyards separates; as long as it is not reduced, one does not take from it on Shabbos for one's animal (seif יט).
- For halacha lemaaseh, consult your Rav.
9. Comprehension questions
Check your understanding:
- According to seif א, which vessels may be carried from one courtyard to another without a joint eruv, and which may not?
- Why does the karpef of seif ב not join the others, and what remains permitted?
- How do two courtyards that each have their eruv join together, and what condition does seif ג set for the second courtyard?
- What opening is needed between two courtyards for a joint eruv (seif ד), and how does the window between two houses differ (seif ה)?
- What difference does seif ז make between a breach of ten amos and a wider breach?
- Why does stubble placed between two ladders not count (seif יג)?
- What reasons does the Mishnah Berurah (ס״ק קל״ז) give for the prohibition of taking, on Shabbos, from the stack of straw for one's animal (seif יט), and which of them does the Shulchan Aruch HaRav give for the first opinion?
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