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DAAT · LEVEL 1 — INTRODUCTION
Siman שע״ח · 5 seifim of the Shulchan Aruch
Courtyards open to one another — to discover and understand
סימן שע״ח
דין חצרות פתוחות זו לזו
🌱 Beginner Level · מתחילים
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First approach to Siman שע״ח: the full Hebrew text of the Mechaber, English translation, explanations of the halachic concepts, practical cases and synthesis.
Topic: courtyards open to one another — three neighbouring courtyards, each of the outer ones having made the eruv with the middle one, then two or three courtyards one inside the other: when does one courtyard forbid carrying to another
Source: שולחן ערוך אורח חיים סימן שע״ח (5 seifim in the Shulchan Aruch, with a gloss of the Rema introduced by הגה, in seif ד; 5 seifim in the Shulchan Aruch HaRav as well, studied at Level 4)
Compiled by: רב יוסף חיים סממה
DAAT · daattorah.com
📑 Study Plan
1. The Shulchan Aruch text — the 5 seifim of the Mechaber
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 — and the explanations of the commentators
7. Modern practical cases
8. Practical synthesis and rules to remember
9. Comprehension questions
1. The Shulchan Aruch text
Siman שע״ח contains 5 seifim of the Mechaber (Rabbi Yosef Karo), and one gloss of the Rema (Rabbi Moshe Isserles) introduced by the word הגה, at the end of seif ד. Subject of the siman, according to its title: courtyards open to one another. The Shulchan Aruch of the Alter Rebbe also has 5 seifim for this siman: its numbering is that of Level 4, not that of this page.
Seif א
דין חצרות פתוחות זו לזו. ובו ה סעיפים:
שלש חצירו' פתוחות זו לזו ופתוחות לרשות הרבים ועירבה כל אחת מהחיצונות עם האמצעי' והחיצונו' לא עירבו יחד החיצונות אסורות זו עם זו והאמצעי' מותרת עם כל אחת מהן והן מותרות עמה במה דברים אמורים כשנתנה אמצעי' עירובה בזו ועירובה בזו או שנתנו החיצונות עירובן באמצעי' בשני בתים אבל אם נתנו שתי החיצונו' עירובן באמצעי' בבית א' שלשתן מותרות זו עם זו:
Translation: Three courtyards open to one another and open to the public domain (reshus harabim): each of the outer [courtyards] made the eruv with the middle one, and the outer ones did not make the eruv together — the outer ones are forbidden [to carry] with each other, and the middle one is permitted with each of them, and they are permitted with it. When is this said? When the middle one gave its eruv in this one and its eruv in that one, or the outer ones gave their eruv in the middle one, in two houses; but if the two outer ones gave their eruv in the middle one, in one house, all three are permitted with one another.
What this seif says:
- Three courtyards open to one another, each outer one having made the eruv with the middle one: שלש חצירו׳ פתוחות זו לזו ופתוחות לרשות הרבים ועירבה כל אחת מהחיצונות עם האמצעי׳ והחיצונו׳ לא עירבו יחד. Open to one another: otherwise, explains the Mishnah Berurah, they could not have made the eruv together (ס״ק א); and the same applies when they are open to a mavoi (ס״ק ב).
- The outer ones are forbidden with each other, the middle one is permitted with each: החיצונות אסורות זו עם זו והאמצעי׳ מותרת עם כל אחת מהן והן מותרות עמה.
- When the middle one gave its eruv in each, or the outer ones gave theirs in the middle one, in two houses: במה דברים אמורים כשנתנה אמצעי׳ עירובה בזו ועירובה בזו או שנתנו החיצונות עירובן באמצעי׳ בשני בתים. The reason, according to the Mishnah Berurah: the residents of the middle one [are then as if living] in the outer ones, without the residents of the outer ones being in the middle one (ס״ק ג); and when the eruv is given in two houses, the outer ones are not joined to each other (ס״ק ד).
- In one house, all three are permitted: אבל אם נתנו שתי החיצונו׳ עירובן באמצעי׳ בבית א׳ שלשתן מותרות זו עם זו. That is, the Mishnah Berurah specifies in the name of the Acharonim, in one vessel, or when a vessel was filled and some was left over (ס״ק ה) — the rule of the single vessel, set down in Siman 366 (seif ד), to which it refers at ס״ק ד; it is as if they had made the eruv together (ס״ק ו).
Seif ב
שתי חצרות זו לפנים מזו ופנימי' פתוחה לחיצונה והחיצונה למבוי ויש לפנימי' דריכת רגל על החיצונה אם עירבה פנימי' לעצמה ולא החיצונה או שעירבה כל אחת לעצמה ושכח א' מן החיצונה ולא עירב פנימי' מותרת והחיצונה אסורה עירבה חיצונה ולא פנימית או שעירבה כל אחת לעצמה ושכח א' מהפנימי' ולא עירב שתיהן אסורות עירבה כל אחת לעצמה כל אחת מותרת בחצרה:
Translation: Two courtyards, one inside the other: the inner one opens to the outer one, and the outer one to the mavoi, and the inner one has a passage (derichas regel) through the outer one. If the inner one made the eruv for itself, and not the outer one, or each made the eruv for itself and one [of the residents] of the outer one forgot and did not make the eruv: the inner one is permitted and the outer one forbidden. If the outer one made the eruv, and not the inner one, or each made the eruv for itself and one [of the residents] of the inner one forgot and did not make the eruv: both are forbidden. If each made the eruv for itself: each is permitted in its own courtyard.
What this seif says:
- The inner one, open onto the outer one, has a right of passage over it: שתי חצרות זו לפנים מזו ופנימי׳ פתוחה לחיצונה והחיצונה למבוי ויש לפנימי׳ דריכת רגל על החיצונה. In each one, the Mishnah Berurah adds, there are householders who forbid one another (ס״ק ז); the inner one has no other way out than through the outer one, according to the Taz (ס״ק ב).
- The inner one made the eruv; the outer one did not, or one of its residents forgot: the inner one is permitted, the outer one forbidden: אם עירבה פנימי׳ לעצמה ולא החיצונה או שעירבה כל אחת לעצמה ושכח א׳ מן החיצונה ולא עירב פנימי׳ מותרת והחיצונה אסורה. The inner one, explains the Mishnah Berurah, can close its door, and the residents of the outer one cannot prevent it (ס״ק ט); when a resident of the outer one forgot, the outer one is forbidden, since the one who did not take part in the eruv forbids the others, unless he renounces his share to them (ס״ק י).
- The outer one made the eruv; the inner one did not, or one of its residents forgot: both are forbidden: עירבה חיצונה ולא פנימית או שעירבה כל אחת לעצמה ושכח א׳ מהפנימי׳ ולא עירב שתיהן אסורות. According to the Mishnah Berurah (ס״ק י״א): a foot forbidden in its place forbids outside its place, when it has a right of passage there — unless [the one of the inner one who forgot] renounces his domain to the residents of the inner one, and also the right of passage he has in the outer one, to the residents of the outer one. When it is the whole inner one that did not make the eruv, the Mechaber writes in siman 381 that it can renounce its right in favor of the outer one, so that it neither uses it nor passes through it except when it needs to go out, and the outer one becomes permitted (שו״ע או״ח שפ״א:ב).
- Each made the eruv for itself: each is permitted in its own courtyard: עירבה כל אחת לעצמה כל אחת מותרת בחצרה. A foot permitted in its place does not forbid outside its place (Mishnah Berurah, ס״ק י״ב): the one in the inner courtyard does not forbid the residents of the outer one, even though he has a right of passage through it (ס״ק י״ג).
Seif ג
עירבו ביחד ונתנו עירובן בחיצונה ושכח א' בין מן הפנימי' בין מן החיצונה ולא עירב שתיהן אסורות עד שיבטל רשותו ואם נתנו עירובן בפנימי' ושכח א' מן הפנימי' ולא עירב שתיהן אסורות אבל אם שכח א' מן החיצונה ולא עירב פנימית מותרת:
Translation: If they made the eruv together and gave their eruv in the outer one, and one [of the residents], whether of the inner one or of the outer one, forgot and did not make the eruv: both are forbidden, until he renounces his domain (yevatel reshuso). And if they gave their eruv in the inner one, and one of the inner one forgot and did not make the eruv: both are forbidden; but if one of the outer one forgot and did not make the eruv, the inner one is permitted.
What this seif says:
- A joint eruv deposited in the outer one: the forgetting of one resident, of either courtyard, forbids both, until he renounces his domain: עירבו ביחד ונתנו עירובן בחיצונה ושכח א׳ בין מן הפנימי׳ בין מן החיצונה ולא עירב שתיהן אסורות עד שיבטל רשותו. According to the Mishnah Berurah, even when the one who forgot is from the outer one, the inner one is forbidden: having made the eruv together, it is as if it lived in the outer one, and it does not help for it to withdraw from the residents of the outer one and close its door, since its eruv is not with it (ס״ק י״ד); he renounces his domain to both courtyards, as explained in siman 381 (ס״ק ט״ו) — where the Mechaber writes it for the forgetting of a resident of the inner one (שו״ע או״ח שפ״א:ב).
- Eruv deposited in the inner one, and one resident of the inner one forgot: both are forbidden: ואם נתנו עירובן בפנימי׳ ושכח א׳ מן הפנימי׳ ולא עירב שתיהן אסורות. They count as one, according to the Mishnah Berurah, unless he renounces his domain to both courtyards; renouncing to the residents of the inner one alone does not help, even if they want to withdraw from the outer one and close their door (ס״ק ט״ז).
- One resident of the outer one forgot: the inner one is permitted: אבל אם שכח א׳ מן החיצונה ולא עירב פנימית מותרת. The reason, according to the Mishnah Berurah (ס״ק י״ז): it can withdraw from the outer one, close the door and use [its courtyard], since its eruv is with it; and although they joined together at the outset, it can go back [on that partnership] and tell the outer one that it joined only to improve, not to harm.
Seif ד
אם יחיד דר בפנימי' ויחיד בחיצונה או שנים בחיצונה ועירבו אין היחיד שבפנימי' אוסר על החיצונה: הגה וה״ה רבים שהם כיחיד ואינן צריכין לערב כדרך שנתבאר לעיל סימן ש״ע (המגיד פ״ד):
Translation: If a single [resident] lives in the inner one and a single one in the outer one, or two in the outer one, and they made the eruv, the single one in the inner one does not forbid the outer one. Gloss (הגה) of the Rema: And the same applies to several who are like a single one and do not need to make the eruv, as was explained above in siman 370 (Ha-Maggid [Mishneh], chapter 4).
What this seif says:
- A single one in the inner one; a single one in the outer one, or two who made the eruv: the one in the inner one does not forbid: אם יחיד דר בפנימי׳ ויחיד בחיצונה או שנים בחיצונה ועירבו אין היחיד שבפנימי׳ אוסר על החיצונה. The two in the outer one, explains the Mishnah Berurah, made the eruv between themselves alone, and not with the inner one; the seif teaches that we do not decree [a prohibition] for fear that people would think there are two [residents] in the inner one as in the outer one, and come to permit there too, where it is certainly forbidden by law, the foot there being forbidden in its place (ס״ק י״ח). He does not forbid, even though they did not make the eruv together, since a foot permitted in its place does not forbid outside its place (ס״ק י״ט).
- The gloss of the Rema: several who are like a single one: הגה וה״ה רבים שהם כיחיד ואינן צריכין לערב כדרך שנתבאר לעיל סימן ש״ע. For example, writes the Mishnah Berurah, when there were in the inner one the father with his sons who receive their portion from him, and all who are like them; see siman 370 (ס״ק כ׳).
Seif ה
שלשה חצרו' זו לפנים מזו ויחיד בכל אחת אע״פ שרבים דורסים בחיצונה אינם אוסרים שכל אחת מותר' במקומה ואם היו שנים בפנימי' ולא עירבו הרי הם אוסרים על היחידים שבאמצעי' ושבחיצונה זה הכלל רגל האסור' במקומה אוסר' שלא במקומה ורגל המותרת אינה אוסר' שלא במקומה:
Translation: Three courtyards, one inside the other, and a single [resident] in each one: even though several pass through the outer one, they do not forbid, since each one is permitted in its place. And if there were two in the inner one, and they did not make the eruv, they forbid the single ones in the middle one and in the outer one. This is the rule: a foot forbidden in its place forbids outside its place, and a permitted foot does not forbid outside its place.
What this seif says:
- A single resident in each of the three courtyards: those passing through the outer one do not forbid it: שלשה חצרו׳ זו לפנים מזו ויחיד בכל אחת אע״פ שרבים דורסים בחיצונה אינם אוסרים שכל אחת מותר׳ במקומה. No ס״ק of the Mishnah Berurah is attached to this seif in the text served by Sefaria; the Be'er HaGolah ties it to the Gemara, following Shmuel, and to the Rif, the Rosh and the Rambam (chapter 4 of Hilchos Eruvin).
- Two in the inner one, who did not make the eruv: they forbid those in the middle one and the outer one: ואם היו שנים בפנימי׳ ולא עירבו הרי הם אוסרים על היחידים שבאמצעי׳ ושבחיצונה.
- The rule: זה הכלל רגל האסור׳ במקומה אוסר׳ שלא במקומה ורגל המותרת אינה אוסר׳ שלא במקומה.
2. General context
What does this siman discuss?
The case of seif א is in the Mishnah of chapter Mi Shehotziuhu of tractate Eruvin, where Rabbi Shimon brings it as a comparison: « לְשָׁלֹשׁ חֲצֵרוֹת הַפְּתוּחוֹת זוֹ לָזוֹ וּפְתוּחוֹת לִרְשׁוּת הָרַבִּים, עֵרְבוּ שְׁתֵּיהֶן עִם הָאֶמְצָעִית, הִיא מֻתֶּרֶת עִמָּהֶם וְהֵן מֻתָּרוֹת עִמָּהּ, וּשְׁתַּיִם הַחִיצוֹנוֹת אֲסוּרוֹת זוֹ עִם זוֹ » (משנה עירובין ד:ו). The Gemara asks why the outer ones remain forbidden, since each made the eruv with the middle one; Rav Yehudah answers: « אָמַר רַב יְהוּדָה: כְּגוֹן שֶׁנָּתְנָה אֶמְצָעִית עֵירוּבָהּ בָּזוֹ וְעֵירוּבָהּ בָּזוֹ » (עירובין מ״ח ע״א); and Rav Sheshes: even when they gave their eruv in the middle one, if it was in two houses (folios 48a-48b). Seif א brings both cases, and adds that, given in one house, the eruv permits all three courtyards. The Beis Yosef notes that the Rif, the Rosh and the Rambam omitted all this, and that the Hagahos Asheri write it: « ולא ידעתי למה הרי״ף והרא״ש והרמב״ם השמיטו כל זה אבל הגהות אשיר״י כתבו שם וכגון שנתנה אמצעית עירובה בזו ועירובה בזו אבל אם נתנו החיצונות עירובן באמצעית בבית א׳ ה״ל חדא ושרו שלשתן לכ״ע » (בית יוסף או״ח שע״ח); he adds that the Maggid Mishneh writes it too, in the name of the Rashba.
Seifim ב to ד follow the Mishnah at the end of chapter Ha-Dar: « שְׁתֵּי חֲצֵרוֹת, זוֹ לִפְנִים מִזּוֹ, עֵרְבָה הַפְּנִימִית וְלֹא עֵרְבָה הַחִיצוֹנָה, הַפְּנִימִית מֻתֶּרֶת וְהַחִיצוֹנָה אֲסוּרָה. הַחִיצוֹנָה, וְלֹא הַפְּנִימִית, שְׁתֵּיהֶן אֲסוּרוֹת. עֵרְבָה זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ, זוֹ מֻתֶּרֶת בִּפְנֵי עַצְמָהּ וְזוֹ מֻתֶּרֶת בִּפְנֵי עַצְמָהּ. רַבִּי עֲקִיבָא אוֹסֵר הַחִיצוֹנָה, שֶׁדְּרִיסַת הָרֶגֶל אוֹסַרְתָּהּ. וַחֲכָמִים אוֹמְרִים, אֵין דְּרִיסַת הָרֶגֶל אוֹסַרְתָּהּ » (משנה עירובין ו:ט). And the next one: « שָׁכַח אַחַד מִן הַחִיצוֹנָה וְלֹא עֵרֵב, הַפְּנִימִית מֻתֶּרֶת וְהַחִיצוֹנָה אֲסוּרָה. מִן הַפְּנִימִית וְלֹא עֵרֵב, שְׁתֵּיהֶן אֲסוּרוֹת. נָתְנוּ עֵרוּבָן בְּמָקוֹם אֶחָד, וְשָׁכַח אֶחָד, בֵּין מִן הַפְּנִימִית בֵּין מִן הַחִיצוֹנָה, וְלֹא עֵרֵב, שְׁתֵּיהֶן אֲסוּרוֹת. וְאִם הָיוּ שֶׁל יְחִידִים, אֵינָן צְרִיכִין לְעָרֵב » (משנה עירובין ו:י). The Beis Yosef writes that these rules are plain in the Mishnah and the Gemara, according to the first Tanna, who says: « רגל המותרת במקומה אינה אוסרת שלא במקומה ורגל האסורה במקומה אוסרת שלא במקומה » (בית יוסף או״ח שע״ח); and that the Rosh rules like him, and so does the Rambam. For seif ה, the Be'er HaGolah refers to the Gemara, following Shmuel: « וּשְׁמוּאֵל אָמַר: לְעוֹלָם מוּתָּרוֹת, עַד שֶׁיְּהוּ שְׁנַיִם בַּפְּנִימִית וְאֶחָד בַּחִיצוֹנָה » (עירובין ע״ה ע״ב).
The fundamental question: when several courtyards open to one another, does one forbid carrying to the other? The siman answers, among other things, according to the place where the eruv was deposited (seifim א and ג), according to the inner courtyard's passage through the outer one (seifim ב to ה), and according to the number of those living in each courtyard (seifim ד and ה).
Place in Hilchos Eruvin
In Sefaria's index, the section הלכות עירובין of the Shulchan Aruch begins at siman 345. Siman שע״ח follows siman שע״ז · 377. The Rema's gloss in seif ד refers to siman 370; on the renunciation of domain, the Mishnah Berurah refers to siman 381: « ר״ל לשתי החצירות וכמבואר בסי׳ שפ״א » (משנה ברורה שע״ח ס״ק ט״ו).
3. Key halachic concepts
A few notions structure this siman:
The essential notions of siman שע״ח:
- דריסת הרגל — the right of passage: in seif ב, the Mechaber writes that the inner one has a passage through the outer one, « ויש לפנימי׳ דריכת רגל על החיצונה » (שו״ע או״ח שע״ח:ב) — the Maginei Eretz edition, which this page copies, reads דריכת רגל; Torat Emet 363 reads דְּרִיסַת רֶגֶל; the Taz explains: « כלומר ולא למבוי ועי״כ יש לה דריסת הרגל על החיצונה דאין לה מקום לכנוס מהמבוי לפנימית אלא דרך החיצונה » (ט״ז או״ח שע״ח ס״ק ב).
- משום דירה — the eruv depends on residence: where the eruv is deposited, those who took part in it are as if living there; the Mishnah Berurah writes this on seif ג, « ועיקר העירוב משום דירה דהוי כאלו דר במקום העירוב » (משנה ברורה שע״ח ס״ק י״ד).
- שיבטל רשותו — the renunciation of domain (bitul reshus): in seif ג, « שתיהן אסורות עד שיבטל רשותו » (שו״ע או״ח שע״ח:ג); to both courtyards, the Mishnah Berurah specifies (ס״ק ט״ו), and the Mechaber himself writes so in siman 381, for the forgetting of a resident of the inner one when the joint eruv was deposited in the outer one (שו״ע או״ח שפ״א:ב).
- לתקוני שיתפתיך — the partnership made to improve, not to harm: on seif ג, the Mishnah Berurah writes that the inner one can withdraw from the partnership, « ואע״ג דמתחלה נשתתפו יחד יכולה לחזור בה ולומר לה לתקוני שיתפתיך ולא לעוותי כי לא היה בדעתי שיעוות אחד מבני חצרך ולא יתן חלק בעירוב » (משנה ברורה שע״ח ס״ק י״ז).
- רבים שהם כיחיד — several who are like a single one: the Rema's gloss in seif ד; for example the father and his sons who receive their portion from him (Mishnah Berurah, ס״ק כ׳).
- רגל האסורה במקומה — the foot forbidden in its place, and the permitted foot: seif ה gives the rule, « זה הכלל רגל האסור׳ במקומה אוסר׳ שלא במקומה ורגל המותרת אינה אוסר׳ שלא במקומה » (שו״ע או״ח שע״ח:ה).
4. Detail of the seifim — one by one
| Seif | Content |
|---|---|
| א | Three courtyards open to one another and to the public domain; each of the outer ones made the eruv with the middle one, and not with each other: the outer ones are forbidden with each other, the middle one is permitted with each. This, when the middle one gave its eruv in each, or the outer ones gave theirs in the middle one, in two houses; given in one house, the eruv permits all three courtyards with one another. |
| ב | Two courtyards, the inner one open onto the outer one and having a right of passage over it. The inner one made the eruv and not the outer one, or each made it for itself but a resident of the outer one forgot: the inner one is permitted, the outer one forbidden. The outer one made the eruv and not the inner one, or each made it for itself but a resident of the inner one forgot: both are forbidden. Each made the eruv for itself: each is permitted in its own courtyard. When it is a resident who forgot, the Mishnah Berurah writes that the prohibition ends if he renounces: in the first case, his share in favor of the others (ס״ק י); in the second, his domain in favor of the residents of the inner one and his right of passage in the outer one in favor of those of the outer one (ס״ק י״א). |
| ג | The two courtyards made the eruv together. Deposited in the outer one: the forgetting of one resident, of either courtyard, forbids both, until he renounces his domain (to both courtyards, Mishnah Berurah, ס״ק ט״ו). Deposited in the inner one: the forgetting of a resident of the inner one forbids both (unless he renounces to both courtyards, Mishnah Berurah, ס״ק ט״ז); that of a resident of the outer one leaves the inner one permitted. |
| ד | A single resident in the inner one, and a single one in the outer one, or two who made the eruv [between themselves alone, according to the Mishnah Berurah, ס״ק י״ח]: the one in the inner one does not forbid the outer one. Gloss of the Rema: likewise several who are like a single one and do not need to make the eruv (siman 370). |
| ה | Three courtyards one inside the other, a single resident in each: even though several pass through the outer one, they do not forbid; two in the inner one, who did not make the eruv, forbid the single ones in the middle one and in the outer one. The rule: a foot forbidden in its place forbids outside its place; a permitted foot does not forbid outside its place. |
Heart of the siman: when a courtyard has a right of passage over another, or when courtyards share an eruv, does one forbid carrying to the other? Seif ה gives the rule — a foot forbidden in its place forbids outside its place, a permitted foot does not forbid outside its place —, which the Mishnah Berurah applies, among other places, to seif ב (ס״ק י״א and י״ב) and to seif ד (ס״ק י״ט). In seifim א and ג, it explains the rules by the place of the eruv: where it is deposited, those who took part in it are as if living there (ס״ק ג and י״ד).
5. The Mishnah Berurah — first entries
The Mishnah Berurah of Rabbi Yisroel Meir Kagan (Chofetz Chaim) contains 20 entries on this siman. Here are the first six, on seif א — to better understand the meaning of the text:
משנה ברורה (א) — (א) פתוחות זו לזו - דאל״ה לא היו יכולין לערב יחד:
משנה ברורה (ב) — (ב) ופתוחות לר״ה - וה״ה כשפתוחות למבוי. וכתבו האחרונים דה״ה אם החיצונה לבד פתוחה לר״ה או למבוי ואמצעית יש לה דריסת הרגל עם הפנימית השניה שלפנים הימנה נמי דינא הכי דכל אחת שריא עם האמצעית אפילו החיצונה הפתוחה לר״ה ואין הפנימית יכולה לאסור עליה דרגל המותרת במקומה אינה אוסרת שלא במקומה כדלקמיה ס״ב:
משנה ברורה (ג) — (ג) עירובה בזו ועירובה בזו - דאז דיורי האמצעית בחיצונה ואין דיורי חיצונה באמצעית למהוי כולהו כי חדא אבל אם נתנו עירובן באמצעית הוי כאלו כולן דרין באמצעית:
משנה ברורה (ד) — (ד) בשני בתים - ואפילו מלאוהו לכלי אחת ואייתר ונתנו אח״כ לכלי אחר דבכה״ג היה מהני אם היו נותנים אותו בבית אחד כמ״ש סימן שס״ו ס״ד אבל אם נתנו בשני בתים לא משתרי החיצונות זו בזו כיון דלא מיחברי אהדדי:
משנה ברורה (ה) — (ה) בבית אחד - והיינו בכלי אחד או דמליא למנא ואייתר [אחרונים]:
משנה ברורה (ו) — (ו) שלשתן מותרות - דהוי כאלו עירבו יחד:
For the full text of the 20 entries, see Sefaria: Mishnah Berurah 378.
6. Position of the Rema
In the text served by Sefaria (Maginei Eretz edition), the Rema (Rabbi Moshe Isserles) has one gloss on this siman introduced by the word הגה, at the end of seif ד. The commentators also explain the Mechaber's seifim; here are several of their remarks, seif by seif.
The Rema's gloss, and the explanations of the commentators:
- Seif א — the Taz explains, like the Mishnah Berurah, why the outer ones remain forbidden when the middle one gave its eruv in each: « דאז דמיא אמצעית כאלו דרה בהן ואין דיורים חיצוניות באמצעית » (ט״ז או״ח שע״ח ס״ק א).
- Seif ב — on the case where both are forbidden, the Taz: « דקיימא לן רגל האוסרת במקומה אוסרת שלא במקומה » (ט״ז או״ח שע״ח ס״ק ג).
- Seif ג, the eruv deposited in the inner one — on the forgetting of a resident of the inner one, the Mishnah Berurah: « דכחדא חשיבא אם לא שיבטל רשותו לשני החצרות אבל אם יבטל רק לבני הפנימי לא מהני אפילו אם ירצו להסתלק מהחיצונה ולסגור פתחה » (משנה ברורה שע״ח ס״ק ט״ז), in the name of the Acharonim. On the forgetting of a resident of the outer one, the Taz: « דיכולה היא להסתלק מהחיצונה דאחדא לדשא באפה ומשתמשת דהא עירובה אצלה ואע״ג דעירוב החיצונה נתון בפנימי׳ אמר׳ לי׳ לתקוני שדרתיך ולא לעוותי » (ט״ז או״ח שע״ח ס״ק ד).
- Seif ד, the Rema's gloss — « הגה וה״ה רבים שהם כיחיד ואינן צריכין לערב כדרך שנתבאר לעיל סימן ש״ע » (שו״ע או״ח שע״ח:ד); the Mishnah Berurah gives an example of it: « היינו שהיו בפנימית האב עם בניו שמקבלים ממנו פרס וכל כיוצא בהם ע״ש בסי׳ ש״ע » (משנה ברורה שע״ח ס״ק כ׳).
- Seif ה — no ס״ק of the Mishnah Berurah is attached to it in the text served by Sefaria.
- Chabad → Level 4 — Daat HaRav studies this siman in the Shulchan Aruch HaRav, siman שע״ח, under its own numbering in 5 seifim.
7. Modern practical cases
Each situation below is tied to a named seif; when the situation is a present-day one, the row says so: application by the site, not the words of the source.
| Situation | Quick analysis |
|---|---|
| Three neighbouring courtyards, also open to the public domain, each of the outer ones having made the eruv with the middle one | Seif א: the outer ones remain forbidden with each other when the middle one gave its eruv in each, or when they gave theirs in the middle one, in two houses; « אבל אם נתנו שתי החיצונו׳ עירובן באמצעי׳ בבית א׳ שלשתן מותרות זו עם זו » (שו״ע או״ח שע״ח:א) — in one vessel, or a vessel that was filled with some left over (Mishnah Berurah, ס״ק ה; the rule of Siman 366, seif ד, to which it refers at ס״ק ד). Where and how to deposit the eruv: consult your Rav. |
| An inner courtyard opening onto another courtyard | Application by the site: seif ב speaks of two courtyards where the inner one, open onto the outer one — with no other way out, according to the Taz (ס״ק ב) —, has a right of passage over it, « ויש לפנימי׳ דריכת רגל על החיצונה » (שו״ע או״ח שע״ח:ב). If the inner one made its eruv and the outer one did not, or one of its residents forgot, the inner one is permitted and the outer one forbidden; in the opposite case, both are forbidden; if each made its own, each is permitted in its own courtyard (seif ב). When it is a resident who forgot, the Mishnah Berurah writes that the prohibition ends if he renounces: in the first case, his share in favor of the others (ס״ק י); in the second, his domain in favor of the residents of the inner one and his right of passage in the outer one in favor of those of the outer one (ס״ק י״א). Consult your Rav. |
| A resident forgot to take part in the joint eruv of the two courtyards | Seif ג: it depends on the courtyard where the eruv was deposited. Deposited in the outer one, both are forbidden, whether he is from one or the other, until he renounces his domain — to both courtyards, according to the Mishnah Berurah (ס״ק ט״ו). Deposited in the inner one: if he is from the inner one, both are forbidden (unless he renounces to both courtyards, Mishnah Berurah, ס״ק ט״ז); if he is from the outer one, « אבל אם שכח א׳ מן החיצונה ולא עירב פנימית מותרת » (שו״ע או״ח שע״ח:ג). Consult your Rav. |
| A single resident in the inner courtyard | Seif ד: if there is a single resident in the outer one, or two who made the eruv (between themselves alone, according to the Mishnah Berurah, ס״ק י״ח), « אין היחיד שבפנימי׳ אוסר על החיצונה » (שו״ע או״ח שע״ח:ד); according to the Rema's gloss, the same applies to several who are like a single one (siman 370). If there are two in the inner one and they did not make the eruv, seif ה, which speaks of three courtyards, writes that they forbid the single ones in the middle one and in the outer one. Consult your Rav. |
For precise practical cases: the seifim make the prohibition depend, among other things, on the place where the eruv was deposited, on the inner courtyard's passage through the outer one, and on the number of those living in each courtyard, and the Mishnah Berurah adds explanations to them, seif by seif. For halacha lemaaseh, consult your Rav.
8. Practical synthesis of the Siman
The teachings of Siman שע״ח:
- Three courtyards open to one another and to the public domain, each of the outer ones having made the eruv with the middle one: the outer ones are forbidden with each other, the middle one is permitted with each — when the middle one gave its eruv in each, or the outer ones gave theirs in the middle one, in two houses; given in one house, the eruv permits all three courtyards (seif א; in one vessel, or a vessel that was filled with some left over: Mishnah Berurah, ס״ק ה, the rule of Siman 366).
- Two courtyards, the inner one open onto the outer one and having a right of passage over it: the eruv of the inner one alone permits it, even if the outer one did not make the eruv or one of its residents forgot, and the outer one is forbidden; the eruv of the outer one alone, or the forgetting of a resident of the inner one, forbids both; if each made its own, each is permitted in its own courtyard (seif ב). When it is a resident who forgot, the Mishnah Berurah writes that the prohibition ends if he renounces: in the first case, his share in favor of the others (ס״ק י); in the second, his domain in favor of the residents of the inner one and his right of passage in the outer one in favor of those of the outer one (ס״ק י״א).
- A joint eruv for the two courtyards: deposited in the outer one, the forgetting of one resident, of either courtyard, forbids both until he renounces his domain (seif ג; to both courtyards, Mishnah Berurah, ס״ק ט״ו); deposited in the inner one, the forgetting of a resident of the inner one forbids both (unless he renounces to both courtyards, Mishnah Berurah, ס״ק ט״ז), while that of a resident of the outer one leaves the inner one permitted (seif ג).
- A single resident in the inner one does not forbid the outer one, when there is in the outer one a single resident, or two who made the eruv — between themselves alone, according to the Mishnah Berurah (ס״ק י״ח) — (seif ד); and, according to the Rema's gloss, likewise several who are like a single one (seif ד; siman 370).
- Three courtyards one inside the other, a single resident in each: they do not forbid; two in the inner one, who did not make the eruv, forbid the single ones in the middle one and in the outer one. The rule: a foot forbidden in its place forbids outside its place; a permitted foot does not forbid outside its place (seif ה).
- For halacha lemaaseh, consult your Rav.
9. Comprehension questions
Check your understanding:
- In seif א, why do the outer ones remain forbidden when the middle one gave its eruv in each (Mishnah Berurah, ס״ק ג)?
- In seif א, what changes when the outer ones give their eruv in one house rather than in two (ס״ק ד, ה and ו)?
- In seif ב, why is the inner one permitted when the outer one did not make the eruv (ס״ק ט), and why are both forbidden in the opposite case (ס״ק י״א)?
- In seif ג, why does the place where the joint eruv was deposited decide the status of the inner one (ס״ק י״ד and י״ז)?
- In seif ד, why does the seif specify that the two residents of the outer one made the eruv (ס״ק י״ח)?
- How does the rule of seif ה — a foot forbidden in its place, a permitted foot — apply to seifim ב and ד?
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