DAAT · LEVEL 3 — MAGISTERIAL SYNTHESIS

Siman שע״ז

סימן שע״ז · דין ב׳ עליות זו כנגד זו הפתוחות לחצר

Recap & mnemonics for review

Magisterial synthesis · Hilchos Eruvin · 1 seif in the Shulchan Aruch, 1 in the Shulchan Aruch HaRav
To memorize and review after Levels 1 & 2

📑 Synthesis plan

The central axiom of the siman
The key concepts, condensed
Who may pour his water — in the order of the seif
Decision tree — who may pour his water into the small courtyard?
The Mechaber, the Rema and the Alter Rebbe — where their texts differ
Mnemonic י-ל-כ-ד
Pitfalls to avoid
Practical cases
Final synthesis table
The practical commandments

1. The central axiom

Siman שע״ז in one sentence.
Two upper storeys (aliyos) facing each other open onto a courtyard that does not have four amos; one of them made a pit (guma) there, the other did not. If they made the eruv together, both are permitted to pour their water: « אם עירבו יחד שתיהן מותרו׳ לשפוך מימיהן » (שו״ע או״ח שע״ז:א). If one made an eruv for itself, and the other none at all, the one that made no eruv is forbidden, and the one that made it is permitted, provided it does not pour directly into the pit: « ובלבד שלא תשפוך להדיא בגומא אלא תשפוך בעלייה והם יורדים לגומא » (שו״ע או״ח שע״ז:א) — seif א. The Rema's gloss gives the reason, following the Tur: « דכחו בחצר שאינה מעורבת שרי » (רמ״א או״ח שע״ז:א); and it adds, following the Beis Yosef, that if the courtyard has more than four amos, both are permitted in such a case, and do not need a pit (seif א).

2. The condensed key concepts

Concept	Definition	In the seif
The upper storeys (aliyos)	The Mishnah says dyotaos; Rashi explains them: « עליות וחצר פחותה מארבע אמות לפניהם ששופכין בה מימיהם » (רש״י עירובין פ״ח ע״א)	Two upper storeys open to a courtyard, facing each other (seif א); the Shulchan Aruch HaRav writes « שְׁתֵּי דְיוּטָאוֹת שֶׁל עֲלִיּוֹת זוֹ כְּנֶגֶד זוֹ הַפְּתוּחִים לְחָצֵר קְטַנָּה שֶׁאֵין בָּהּ ד׳ אַמּוֹת עַל ד׳ אַמּוֹת » (שו״ע הרב שע״ז:א); Rashi explains the dyotaos as the aliyos, while the Rav writes « וְהָעֲלִיּוֹת שֶׁבִּדְיוּטָא זוֹ » (שו״ע הרב שע״ז:א): for him the storey is the diyuta, and the aliyos — which Level 4 renders “upper rooms” — are within the storey (Level 4, point א)
The pit (guma)	It holds two se'ah (siman 357, seif 1); the Mishnah Berurah places it « סמוך לה נגד עליתה » (משנה ברורה שע״ז ס״ק א) — near the one that made it, opposite its upper storey	One made it, the other did not (seif א)
The small courtyard	One that does not have four amos; the reason for its law, in siman 357: « שכיון שאין בה ד׳ אמות אין סאתים מים שאדם עשוי להשתמש בכל יום ראוי ליבלע בה והוי כאילו שופך לרשות הרבים לכך צריך לעשות גומא שתהא חללה מחזקת סאתים » (שו״ע או״ח שנ״ז:א); that law is stated there for a courtyard near the public domain, in summer (siman 357, seif 1)	In such a courtyard, water is not poured without a pit: « דבחצר כזה אסור לשפוך מים כשאין בה גומא לזה וכנ״ל בסימן שנ״ז ס״א » (משנה ברורה שע״ז ס״ק ב)
The eruv made together	Both pour, according to the Mishnah Berurah « אפילו תוך הגומא להדיא » (משנה ברורה שע״ז ס״ק ג) — even directly into the pit	« אם עירבו יחד שתיהן מותרו׳ לשפוך מימיהן » (שו״ע או״ח שע״ז:א)
The eruv for oneself	The Mishnah Berurah reads the case with a gallery (mirpeses) in front of each upper storey: « אותה שעשתה הגומא עם כל שכניה הדרים אצלה בעליתה ומיירי בשיש מרפסת לפני כל עליה ועליה ונכנסין הכל להמרפסת דרך פתח העליה וממנה יורדין לחצר » (משנה ברורה שע״ז ס״ק ד)	One made an eruv for itself, the other none at all (seif א)
“Forbidden”	The one that made no eruv, according to the Mishnah Berurah: « אפילו אם עשתה ג״כ גומא » (משנה ברורה שע״ז ס״ק ה); « ולא מיבעי שאסורה להוציא הכלי עם השופכין דרך החצר עד גומתה או להוציא להמרפסת דהא לא עירבה אלא אפילו לשפוך בביתה שילך המים מעצמו למרפסת ומשם ירד למטה ג״כ אסור » (משנה ברורה שע״ז ס״ק ה); the Magen Avraham already writes this (ס״ק א)	« ואם לא עירבו יחד והאחת עירב׳ לעצמ׳ והשני׳ לא עירב׳ כלל זו שלא עירב׳ אסור׳ ושעירבה מותרת » (שו״ע או״ח שע״ז:א)
“Permitted”	The one that made the eruv, according to the Mishnah Berurah: « ובלבד שעשתה גומא וכנ״ל אבל בלא גומא אסורה לשפוך בביתה או למרפסת שירדו המים לחצר דבודאי ירדו מהחצר לר״ה וכנ״ל בסימן שנ״ז » (משנה ברורה שע״ז ס״ק ו); the Magen Avraham writes « ובלבד שעשת׳ גומא אבל אסורה לשפוך במרפסת שירדו המים מחצר לגומא שעשתה חברת׳ » (מגן אברהם שע״ז ס״ק ב), and adds « כ״כ הב״ח ע״ש ול׳ שברמזים לא משמע הכי ע״ש » (מגן אברהם שע״ז ס״ק ב)	Permitted (seif א), under the condition that follows
Not directly into the pit	The reason, according to the Mishnah Berurah: « דהא החצר משותף לשניהם והם לא עירבו ביחד » (משנה ברורה שע״ז ס״ק ז)	« ובלבד שלא תשפוך להדיא בגומא אלא תשפוך בעלייה והם יורדים לגומא » (שו״ע או״ח שע״ז:א)
One's force (kocho)	According to the Mishnah Berurah: « ר״ל אע״ג דהחצר שהגומא ביה שייך לשניהם והמים יורדים שם בגומא מכחו » (משנה ברורה שע״ז ס״ק ח)	The Rema's gloss, following the Tur: « דכחו בחצר שאינה מעורבת שרי » (רמ״א או״ח שע״ז:א)
A courtyard of more than four amos	According to the Mishnah Berurah: « היינו לשפוך גם על המרפסת ושירד לחצר ומיירי בשעירבו כ״א לעצמו ולא חיישינן שיוציא הכלי עם המים לחצר לשפוך בתוך הגומא שעשה חבירו דכיון שיש בהחצר שיעור ד״א בשיעור שהוא רחב כזה ראוי שיבלע המים במקומו ולא יתקלקל החצר » (משנה ברורה שע״ז ס״ק ט); the Biur Halachah: « לאו דוקא דה״ה אפילו ד״א וכנ״ל בסימן שנ״ז » (ביאור הלכה שע״ז)	The Rema's gloss, following the Beis Yosef: « וה״ה אם החצר יותר מד׳ אמות דשתיהם מותרים בכה״ג ואין צריכים לגומא » (רמ״א או״ח שע״ז:א)

3. Who may pour his water — in the order of the seif

The case → « ואחת עשתה גומא בחצר כדי לשפוך בחצר שאין בה ד׳ אמות מימיה והשני׳ לא עשתה » (שו״ע או״ח שע״ז:א): two upper storeys facing each other, a courtyard that does not have four amos, a pit made by one of them (seif א); without a pit, water is not poured into such a courtyard (Mishnah Berurah, ס״ק ב; in siman 357, seif 1, when the courtyard is near the public domain, in summer).

↓

Eruv made together → both are permitted to pour their water (seif א); even directly into the pit, according to the Mishnah Berurah (ס״ק ג).

↓

One for itself, the other none at all → the one that made no eruv is forbidden, the one that made it is permitted, under the condition that follows (seif א). According to the Mishnah Berurah, the one that made no eruv is forbidden even if it too made a pit, and even to pour in its house so that the water goes by itself to the gallery (ס״ק ה); the one that made it is permitted only if it made the pit (ס״ק ו).

↓

The condition → not to pour directly into the pit, but to pour in the upper storey, the water running down to the pit (seif א): the courtyard is shared by both, and they did not make the eruv together (Mishnah Berurah, ס״ק ז).

↓

The Rema's gloss — the reason → for one's force, in a courtyard without an eruv, is permitted (seif א, following the Tur); even though the courtyard where the pit is belongs to both (Mishnah Berurah, ס״ק ח).

↓

The Rema's gloss — a courtyard of more than four amos → likewise, both are permitted in such a case, and do not need a pit (seif א, following the Beis Yosef); according to the Mishnah Berurah, this means pouring also onto the gallery, the water running down to the courtyard, when each made an eruv for itself (ס״ק ט); according to the Biur Halachah, the same at four amos. The Taz questions this distinction (ס״ק א), and the Biur Halachah reports that many Acharonim rejected his proof.

4. Decision tree — who may pour his water into the small courtyard?

Starting point (beginning of the seif): two upper storeys facing each other, a courtyard that does not have four amos; one made a pit, the other did not (seif א). The larger courtyard is the last question (the Rema's gloss).

↓

Q1: Did they make the eruv together?

↓ YES → both are permitted to pour their water (seif א); even directly into the pit, according to the Mishnah Berurah (ס״ק ג). NO ↓

Q2: Did one make an eruv for itself, and the other none at all?

↓ YES → the one that made no eruv is forbidden (seif א) — according to the Mishnah Berurah, even if it made a pit, and even to pour in its house (ס״ק ה); for it, the Shulchan Aruch HaRav reports as the view of “some” the prohibition to pour even in the upper rooms (377:1; Level 4, point ד): consult your Rav; the one that made it is permitted, provided it does not pour directly into the pit, but pours in the upper storey, the water running down to the pit (seif א) — according to the Mishnah Berurah, only if it made the pit (ס״ק ו). NO ↓

Q3: Did each make an eruv for itself?

↓ YES → the Mechaber's seif does not write this case: the Magen Avraham proposes (ול״נ) that the one that made the pit may then pour directly into the pit, and concludes « וצ״ע עמ״ש סימן שס״ד ס״ג » (מגן אברהם שע״ז ס״ק ב); the Biur Halachah writes, in the name of the Acharonim, that the one that made the pit is then permitted, and the one that did not is forbidden. The Shulchan Aruch HaRav writes the case where the storeys made an eruv for themselves, and not with the people of the courtyard (377:1): the utensils that “rested” in the upper rooms are not taken out into the courtyard; the storey whose pit is near its gallery nevertheless pours onto its gallery, the water running down to the pit; the other does not pour, even onto its own, so that the water runs down from it to the courtyard and to the pit (Level 4, point ג). This page does not reconcile them, and does not say whether the Rav's case covers the Magen Avraham's: consult your Rav. NO (neither made an eruv) → the Mechaber's seif does not write this case either; Level 2 (section 5) reports what the commentators write on it: consult your Rav.

Q4 (the Rema's gloss): And if the courtyard has more than four amos?

↓ both are permitted in such a case, and do not need a pit (seif א, following the Beis Yosef); according to the Beis Yosef, if they did not make an eruv [together], each pours in its own domain and the water flows by his force (מכחו) to the courtyard: one does not pour directly into it; according to the Mishnah Berurah, pouring also onto the gallery, the water running down to the courtyard, when each made an eruv for itself (ס״ק ט); according to the Biur Halachah, the same at four amos. The Taz questions this (ס״ק א), and the Biur Halachah reports that many Acharonim rejected his proof: consult your Rav.

5. The Mechaber, the Rema and the Alter Rebbe — where their texts differ

The Alter Rebbe's Shulchan Aruch also has a single seif for this siman. Level 4 gives its full text and the comparison; here are the points it notes, in the order of his text. These points are not unique to the Rav for all that: several are already found, among others, in the Beis Yosef, the Taz and the Magen Avraham; Level 4 names, at each point, where they are found.

Point	Mechaber and Rema (seif א)	Shulchan Aruch HaRav (377:1)
The setting (Level 4, point א)	« ואחת עשתה גומא בחצר כדי לשפוך בחצר שאין בה ד׳ אמות מימיה והשני׳ לא עשתה » (שו״ע או״ח שע״ז:א)	Two storeys (diyutaos) of upper rooms (aliyos), on a small courtyard: « שְׁתֵּי דְיוּטָאוֹת שֶׁל עֲלִיּוֹת זוֹ כְּנֶגֶד זוֹ הַפְּתוּחִים לְחָצֵר קְטַנָּה שֶׁאֵין בָּהּ ד׳ אַמּוֹת עַל ד׳ אַמּוֹת » (שו״ע הרב שע״ז:א); the pit is near the gallery of one of the storeys: « וְהָעֲלִיּוֹת שֶׁבִּדְיוּטָא זוֹ עָשׂוּ גוּמָא בֶּחָצֵר סָמוּךְ לְמִרְפֶּסֶת שֶׁלָּהֶן » (שו״ע הרב שע״ז:א). The gallery is already found, notably, in the explanation the Taz reports from his father-in-law, without accepting it (ס״ק א), and in the Magen Avraham (ס״ק א-ב); after the Rav, in the Mishnah Berurah (ס״ק ד); this page does not say that the Rav thereby answers the Taz's difficulty
The eruv made together (Level 4, point ב)	« אם עירבו יחד שתיהן מותרו׳ לשפוך מימיהן » (שו״ע או״ח שע״ז:א)	The eruv of the two storeys with the people of the courtyard: « אִם עֵרְבוּ ב׳ הַדְּיוּטָאוֹת עִם בְּנֵי הֶחָצֵר, כֻּלָּן מֻתָּרִים לִשְׁפּוֹךְ בֶּחָצֵר עַל סְמַךְ גּוּמָא שֶׁעָשְׂתָה דְּיוּטָא הָאַחַת » (שו״ע הרב שע״ז:א), with the reason: « לְפִי שֶׁגּוּמָא אַחַת מַתֶּרֶת אֲפִלּוּ לְאֶלֶף דִּיּוּרִין שֶׁבֶּחָצֵר מִטַּעַם שֶׁנִּתְבָּאֵר בְּסִמָּן שנ״ז » (שו״ע הרב שע״ז:א)
The eruv for oneself (Level 4, point ג)	« ואם לא עירבו יחד והאחת עירב׳ לעצמ׳ והשני׳ לא עירב׳ כלל זו שלא עירב׳ אסור׳ ושעירבה מותרת » (שו״ע או״ח שע״ז:א); « ובלבד שלא תשפוך להדיא בגומא אלא תשפוך בעלייה והם יורדים לגומא » (שו״ע או״ח שע״ז:א); and the Rema: « דכחו בחצר שאינה מעורבת שרי » (רמ״א או״ח שע״ז:א)	The Rav writes the case where the storeys made an eruv for themselves, and not with the people of the courtyard: « וְאִם עֵרְבוּ לְעַצְמָן וְלֹא עֵרְבוּ עִם בְּנֵי הֶחָצֵר, שֶׁהֵם אֲסוּרִים לְהוֹצִיא לֶחָצֵר כֵּלִים שֶׁשָּׁבְתוּ בָּעֲלִיּוֹת, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן שע״ה » (שו״ע הרב שע״ז:א); « אַף עַל פִּי כֵן אוֹתָהּ דְּיוּטָא שֶׁעָשְׂתָה גוּמָא בֶּחָצֵר סָמוּךְ לְמִרְפֶּסֶת שֶׁלָּהּ מֻתֶּרֶת לִשְׁפּוֹךְ מֵימֶיהָ בְּמִרְפֶּסֶת שֶׁלָּהּ, וְהַמַּיִם יוֹרְדִים מִמִּרְפֶּסֶת לַגּוּמָא הַסְּמוּכָה לָהּ » (שו״ע הרב שע״ז:א), « לְפִי שֶׁלֹּא גָזְרוּ עַל כֹּחוֹ בְּחָצֵר שֶׁאֵינָהּ מְעֹרֶבֶת » (שו״ע הרב שע״ז:א); « אֲבָל אוֹתָהּ דְּיוּטָא שֶׁלֹּא עָשְׂתָה גוּמָא סָמוּךְ לְמִרְפֶּסֶת שֶׁלָּהּ אֲסוּרָה לִשְׁפּוֹךְ אֲפִלּוּ בְּמִרְפֶּסֶת שֶׁלָּהּ, שֶׁיֵּרְדוּ הַמַּיִם מִמֶּנָּהּ לֶחָצֵר וְלַגּוּמָא » (שו״ע הרב שע״ז:א). There, permission and prohibition follow the pit, and its place: that the permission follows the pit, the Mishnah already says; Tosafos, whom the Beis Yosef reports, explain the prohibition of those who did not make the pit by the pit « שרחוקה מהם » (בית יוסף או״ח שע״ז); the Magen Avraham writes it in the name of the Bach for the one that made the eruv without making the pit, noting that the wording of the Remazim does not imply it (ס״ק ב); the Biur Halachah, in the name of the Acharonim, reads it in the case set by the Mechaber, for two storeys that each made the eruv for itself (Level 4, point ג). The Rav does not write the words « ובלבד שלא תשפוך להדיא בגומא » (שו״ע או״ח שע״ז:א); he writes that the utensils that “rested” in the upper rooms are not taken out into the courtyard
The second storey, whose upper rooms did not make an eruv together (Level 4, point ד)	The one that made no eruv is forbidden [to pour] (seif א), without the seif saying whether the prohibition extends to pouring in its own house	« וַהֲרֵי זוֹ רֶגֶל הָאֲסוּרָה בִּמְקוֹמָהּ וְאוֹסֶרֶת שֶׁלֹּא בִמְקוֹמָה, דְּהַיְנוּ בֶּחָצֵר, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן שע״ה » (שו״ע הרב שע״ז:א); « וְלָכֵן אוֹתָהּ דְּיוּטָא שֶׁעָשְׂתָה גוּמָא, אֲפִלּוּ אִם עֵרְבָה עִם בְּנֵי הֶחָצֵר, אֵינָהּ מֻתֶּרֶת לְהוֹצִיא לֶחָצֵר כֵּלִים שֶׁשָּׁבְתוּ בָּעֲלִיּוֹת » (שו״ע הרב שע״ז:א), « וְאַף עַל פִּי כֵן מֻתֶּרֶת לִשְׁפּוֹךְ מֵהָעֲלִיּוֹת עַל מִרְפֶּסֶת שֶׁלָּהּ וְהַמַּיִם יוֹרְדִים לַגּוּמָא הַסְּמוּכָה לָהּ » (שו״ע הרב שע״ז:א); then, for the second storey: « אֲבָל דְּיוּטָא הַב׳ שֶׁלֹּא עֵרְבָה לְעַצְמָהּ — יֵשׁ אוֹמְרִים שֶׁאֲסוּרָה לִשְׁפּוֹךְ אֲפִלּוּ בָּעֲלִיּוֹת » (שו״ע הרב שע״ז:א). The Magen Avraham writes the “forbidden foot” (ס״ק ב), and the prohibition to pour even in the house without attributing it to others (ס״ק א); this page does not say why the Rav introduces it with “some say”, nor how he rules; consult your Rav (Level 4)
The larger courtyard (Level 4, point ה)	The Rema's gloss: « וה״ה אם החצר יותר מד׳ אמות דשתיהם מותרים בכה״ג ואין צריכים לגומא » (רמ״א או״ח שע״ז:א)	The Rav sets the case in a small courtyard, « לְחָצֵר קְטַנָּה שֶׁאֵין בָּהּ ד׳ אַמּוֹת עַל ד׳ אַמּוֹת » (שו״ע הרב שע״ז:א), and does not write, in this seif, the case of a larger courtyard; this page does not say what he holds for a larger courtyard; consult your Rav (Level 4)

6. Mnemonic י-ל-כ-ד

Four words of the seif, in the order in which it writes them, form י-ל-כ-ד:

י — אם עירבו יחד: if they made the eruv together, both pour (seif א).

ל — עירב׳ לעצמ׳: the one that made an eruv for itself is permitted, without pouring directly into the pit (seif א).

כ — לא עירב׳ כלל: the one that made no eruv at all is forbidden (seif א).

ד — יותר מד׳ אמות: the Rema's gloss — in a courtyard of more than four amos, both are permitted in such a case, without a pit (seif א).

For halachah lema'aseh, consult your Rav.

7. Pitfalls to avoid

Pitfall 1: Reading the seif's prohibition (seif א) without asking how far it reaches. According to the Mishnah Berurah, it extends even to pouring in one's own house, the water going out by itself (ס״ק ה), and the Magen Avraham already writes it: « אפי׳ עשתה גומא דהא אסורה להוציא על המרפס׳ וא״כ אפי׳ לשפוך בביתה אסור׳ דחיישי׳ שתה׳ חס על קלקול ביתה ותטלטל הכלים למרפסת » (מגן אברהם שע״ז ס״ק א). For the second storey that made no eruv for itself, the Shulchan Aruch HaRav reports this prohibition — pouring even in the upper rooms — as the view of “some” (377:1); this page does not say how he rules; consult your Rav (Level 4).

Pitfall 2: Thinking that the permission applies to whoever made the eruv, whether or not it made the pit. According to the Mishnah Berurah: « ואפילו אם חברתה עשתה גומא והמים ירדו מהחצר לאותה גומא ג״כ אסור דחיישינן שיחוש לקלקול החצר שלא יטנף מהשופכין דרך הליכתן לגומא כיון שהגומא רחוקה ממנה ויוציא כלי הבית עם השופכין לחצר כדי לשפוך להדיא לגומא והם הלא לא עירבו יחד » (משנה ברורה שע״ז ס״ק ו). The Magen Avraham writes this in the name of the Bach, and notes that the wording of the Remazim does not imply it (ס״ק ב). In the Shulchan Aruch HaRav, when the storeys made an eruv for themselves and not with the people of the courtyard, the permission follows the pit near the gallery: the storey that does not have it does not pour, even onto its own gallery, so that the water runs down from it to the courtyard and to the pit (377:1).

Pitfall 3: Thinking that the one that made an eruv for itself may pour directly into the pit. The seif sets the condition: « ובלבד שלא תשפוך להדיא בגומא אלא תשפוך בעלייה והם יורדים לגומא » (שו״ע או״ח שע״ז:א); the reason, according to the Mishnah Berurah: « דהא החצר משותף לשניהם והם לא עירבו ביחד » (משנה ברורה שע״ז ס״ק ז). The Magen Avraham proposes (ול״נ) a permission to pour directly into the pit when the second has also made an eruv for itself, and concludes that it needs examination: « וצ״ע עמ״ש סימן שס״ד ס״ג » (מגן אברהם שע״ז ס״ק ב).

Pitfall 4: Thinking that this seif reads without difficulty. The Taz writes « בסעיף זה העתיק לשון הטור ובאמת הסכנתי נפשי מאוד לישב זה ולא עלתה בידי » (ט״ז או״ח שע״ז ס״ק א); he wonders whether there may be « ואולי יש ט״ס וחסרון איזה בבא בדברי הטור » (ט״ז או״ח שע״ז ס״ק א). The Mishnah Berurah reads the seif with a gallery in front of each upper storey (ס״ק ד); the Eliyah Rabbah holds the Tur and the Levush's resolution to be the main view, against the Taz (ס״ק ג); this page reports these readings without deciding.

Pitfall 5: Reading the Rema's gloss on a courtyard of more than four amos as a permission to pour directly into the courtyard. It says « וה״ה אם החצר יותר מד׳ אמות דשתיהם מותרים בכה״ג ואין צריכים לגומא » (רמ״א או״ח שע״ז:א) — in such a case. The Beis Yosef, from which it comes: « ודע דמיירי בחצר פחותה מד״א ואם יתירה מד״א אין שופכין לתוכה ממש אא״כ עירבו ואם לא עירבו כל אחת שופכת ברשותה והמים הולכין מכחו לחצירן שאינה מעורבת ולא חיישינן שמא יוציא המים בכלים ששבתו בבית לחצר דכיון שיש בחצר שיעור לא חיישינן לכך דלא מקלקל החצר » (בית יוסף או״ח שע״ז). And the Mishnah Berurah: « היינו לשפוך גם על המרפסת ושירד לחצר ומיירי בשעירבו כ״א לעצמו ולא חיישינן שיוציא הכלי עם המים לחצר לשפוך בתוך הגומא שעשה חבירו דכיון שיש בהחצר שיעור ד״א בשיעור שהוא רחב כזה ראוי שיבלע המים במקומו ולא יתקלקל החצר » (משנה ברורה שע״ז ס״ק ט).

Pitfall 6: Taking the Rema's gloss on the large courtyard as undisputed. The Taz asks to examine the words of the Beis Yosef, « ויש לעיין בדברי הב״י כאן » (ט״ז או״ח שע״ז ס״ק א), proposes to justify them somewhat, « ויש קצת ליישב דאם יש בחצר ד״א אין רגילים בחול תמיד לשפוך לתוך העוקה אלא לפעמים לחצר עצמו שיבלעו המים בו וע״כ גם בשבת אין כאן חשש אם שופך על העלייה ויורד לארץ » (ט״ז או״ח שע״ז ס״ק א), then concludes « כן הוא סברת ב״י ורמ״א מביאו אבל תימה לי שהרמב״ם כתב דין זה פ״ד וכתב המ״מ דמיירי בחצר שהיא ד׳ על ד׳ וצ״ע » (ט״ז או״ח שע״ז ס״ק א). The Biur Halachah: « והנה הט״ז מפקפק על דברי הב״י ודעתו דכיון שיש גומא בחצר חיישינן שיוציא כלי עם שופכין לשם והביא ראיה לזה מדברי הרה״מ ורבים מהאחרונים דחו ראיתו » (ביאור הלכה שע״ז).

Pitfall 7: Mixing the two texts. The Mechaber writes an eruv “made together”, or made by one “for itself” (seif א); the Shulchan Aruch HaRav distinguishes, among other things, the eruv of the storeys with the people of the courtyard, the eruv of the storeys for themselves, and the eruv of the upper rooms of one storey among themselves (377:1). Each law is read in the text that writes it; Level 4 compares them.

8. Practical cases

These situations are applications by the site: the seif does not name them; each is tied to the part of the seif it brings into play.

Situation	Analysis	Conduct
Two upstairs dwellings, facing each other, above a small shared courtyard, that made the eruv together	Application by the site, seif א: in the case of the seif — a courtyard that does not have four amos, and a pit made by one —, both are permitted to pour their water; even directly into the pit, according to the Mishnah Berurah (ס״ק ג)	Whether a present-day courtyard and drain fit the case of the seif: consult your Rav
Two storeys facing each other, each of several dwellings opening onto a shared gallery; those of one storey made an eruv among themselves, those of the other none	Application by the site, seif א, read as the Mishnah Berurah reads it (ס״ק ד: the eruv for itself is the one the storey makes with all the neighbours living in it, a gallery being in front of each storey): in the case of the seif — a courtyard that does not have four amos, and a pit made by the storey that made the eruv —, the one that made no eruv is forbidden; the one that made it is permitted, provided it does not pour directly into the pit, but pours in the upper storey, the water running down to the pit; the Mishnah Berurah limits the permission to the one that made the pit (ס״ק ו), and forbids the other even to pour in its house (ס״ק ה); for it, the Shulchan Aruch HaRav reports as the view of “some” the prohibition to pour even in the upper rooms (377:1; Level 4, point ד); the Taz writes that he did not succeed in explaining this seif (ס״ק א)	Consult your Rav
The shared courtyard has four amos or more	Application by the site, seif א, the Rema's gloss: both are permitted in such a case, and do not need a pit (following the Beis Yosef); according to the Beis Yosef, if they did not make an eruv [together], each pours in its own domain and the water flows by his force (מכחו) to the courtyard: one does not pour directly into it; according to the Mishnah Berurah, pouring also onto the gallery, the water running down to the courtyard, when each made an eruv for itself (ס״ק ט); according to the Biur Halachah, the same at four amos; the Taz questions this (ס״ק א), and the Biur Halachah reports that many Acharonim rejected his proof	Consult your Rav

9. Final synthesis table

Element	Detail
Subject of the siman	Two upper storeys facing each other, open to a courtyard that does not have four amos, one of which made a pit: who may pour his water there, depending on the eruv they made?
Place	Hilchos Eruvin, after siman 376; it rests on siman 357, seif 1
Number of seifim	1 (Mechaber, with a gloss of the Rema) — 1 also in the Shulchan Aruch HaRav
Mishnah Berurah	10 ס״ק
Talmudic source	The Mishnah in Eruvin 88a, and the Gemara in 88b-89a; the Beis Yosef ties the case to the end of the chapter Keitzad Mishtatfin: « והדין משנה ס״פ כיצד משתתפין » (בית יוסף או״ח שע״ז); studied in Levels 1 and 2
Golden rule	Eruv made together: both pour; one for itself, the other none at all: the one that made no eruv is forbidden, the one that made it permitted, without pouring directly into the pit; the Rema's gloss: in a courtyard of more than four amos, both are permitted in such a case, without a pit (seif א)
Practical ruling	The Mechaber's seif writes the eruv made together, and the eruv of one for itself when the other made none at all; other cases are not written in it (section 4); the Mishnah Berurah adds conditions (ס״ק ה, ו); the Taz writes that he did not succeed in explaining the seif (ס״ק א), the Eliyah Rabbah holds the Tur and the Levush's resolution to be the main view (ס״ק ג), and the Mishnah Berurah reads it with a gallery (ס״ק ד); on the large courtyard, the Taz questions the Rema's gloss (ס״ק א), and the Biur Halachah reports that many Acharonim rejected his proof: consult your Rav

10. The practical commandments of Siman שע״ז

For daily conduct

The case: two upper storeys facing each other, a courtyard that does not have four amos, a pit made by one and not by the other (seif א); without a pit, water is not poured into such a courtyard (Mishnah Berurah, ס״ק ב; in siman 357, seif 1, when the courtyard is near the public domain, in summer).
If they made the eruv together, both are permitted to pour their water (seif א) — even directly into the pit, according to the Mishnah Berurah (ס״ק ג).
If one made an eruv for itself, and the other none at all, the one that made no eruv is forbidden (seif א) — according to the Mishnah Berurah, even if it made a pit, and even to pour in its house (ס״ק ה); for it, the Shulchan Aruch HaRav reports as the view of “some” the prohibition to pour even in the upper rooms (377:1; see below); the one that made it is permitted, provided it does not pour directly into the pit (seif א) — according to the Mishnah Berurah, only if it made the pit (ס״ק ו).
The condition: the one that is permitted does not pour directly into the pit, but pours in the upper storey, the water running down to the pit (seif א).
The Rema's gloss: for one's force, in a courtyard without an eruv, is permitted (seif א, following the Tur).
The Rema's gloss: if the courtyard has more than four amos, both are permitted in such a case, and do not need a pit (seif א, following the Beis Yosef); according to the Mishnah Berurah, pouring also onto the gallery, the water running down to the courtyard, when each made an eruv for itself (ס״ק ט); the Taz questions this (ס״ק א), and the Biur Halachah reports that many Acharonim rejected his proof.
The Shulchan Aruch HaRav writes the eruv of the two storeys with the people of the courtyard, which permits all to pour relying on the pit of one; the eruv of the storeys for themselves, and not with the people of the courtyard, where the utensils that “rested” in the upper rooms are not taken out into the courtyard, the storey whose pit is near its gallery pours onto its gallery, the water running down to the pit, and the other does not pour, even onto its own, so that the water runs down from it to the courtyard and to the pit; and the case where, in the second storey (the one that did not make the pit), the upper rooms did not make an eruv together: the storey that made the pit, even if it made an eruv with the people of the courtyard, does not take those utensils out into the courtyard, but pours from its upper rooms onto its gallery; and the Rav reports with “some say” the prohibition on that second storey to pour even in the upper rooms (377:1) — see section 5 and Level 4.
In case of doubt: consult your Rav.
In-depth pilpul — Level 2; Chabad shitah — Level 4.

📚 Recap of the study path
You have studied Siman שע״ז in 3 levels:

🌱 Level 1 — Base: the Mechaber's seif with the Rema's gloss, English translation, halachic concepts, the 10 ס״ק of the Mishnah Berurah
⚡ Level 2 — Lamdan: the sugya of Eruvin 88a-89a, the readings of the Mishnah, Tosafos, the Taz, the Magen Avraham, the Mishnah Berurah and the Biur Halachah, among others
✨ Level 3 — Synthesis: axiom, mnemonic, decision tree, practical commandments

To go further: Level 4 — Daat HaRav (the Alter Rebbe's shitah in the Shulchan Aruch HaRav, siman שע״ז).

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סימן שע״ז · Level 3 — Magisterial Synthesis
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