✦ ❖ ✦
DAAT · LEVEL 1 — INTRODUCTION
Siman שע״ט · 2 seifim of the Shulchan Aruch
Two courtyards and the houses between them — to discover and understand
סימן שע״ט
דין חצירו׳ ובתים ביניהם
🌱 Beginner Level · מתחילים
✦ ❖ ✦
First approach to Siman שע״ט: complete Hebrew text of the Mechaber, English translation, pedagogical explanations of the halachic concepts, practical cases and synthesis.
Topic: two courtyards and the houses between them — the joint eruv that the people of each courtyard, passing through the house next to their courtyard, place in the middle house, when three houses, open to one another, lie between the courtyards (seif א); and why the eruv is not acquired when each courtyard, making the eruv for itself, places its eruv in the house next to the other courtyard (seif ב)
Source: שולחן ערוך אורח חיים סימן שע״ט (two seifim in the Shulchan Aruch, without a gloss of the Rema; two 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 two 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 commentators' remarks
7. Modern practical cases
8. Practical synthesis and rules to remember
9. Comprehension questions
1. The Shulchan Aruch text
Siman שע״ט contains two seifim of the Mechaber (Rabbi Yosef Karo); in the text served by Sefaria, it carries no gloss of the Rema. Topic of the siman, according to its title: the law of courtyards, and of the houses between them. Seif א deals with two courtyards and three houses between them, when they wish to make the eruv together; seif ב, with two courtyards and two houses between them, when each courtyard makes the eruv for itself. The Shulchan Aruch of the Alter Rebbe also has two seifim for this siman; its wording is studied at Level 4.
Seif א
דין חצירו' ובתים ביניהם. ובו ב סעיפים:
ב' חצירו' וג' בתים ביניהם פתוחים זה לזה ורוצים לערב יחד חצר זה בא דרך בית שאצלו ונותן עירובו בבי' שבאמצע וכן עושה השניה ומותרים בשלשתן שכל בית שאצל החצר חשוב לו כבית שער וא״צ ליתן פת והאמצעי הוא בית שמניחין בו עירוב וא״צ ליתן פת:
Translation: Two courtyards, and three houses between them, [the houses being] open to one another, and [the people of the two courtyards] wish to make the eruv together: [the people of] this courtyard come through the house next to it and place their eruv in the middle house, and the second [courtyard] does likewise; and they are permitted in all three [houses]. For each house next to the courtyard counts for it as a gatehouse [beis sha'ar], and need not give bread; and the middle one is the house in which the eruv is placed, and need not give bread.
What this seif says:
- The case: two courtyards, three houses between them, and they wish to make the eruv together: ב׳ חצירו׳ וג׳ בתים ביניהם פתוחים זה לזה ורוצים לערב יחד. The Mishnah Berurah (ס״ק א) adds that the houses are also each open to the courtyard next to it, and notes that here one can picture none of the three houses giving its share, and yet all being permitted to carry.
- Each courtyard comes through its neighbouring house and places its eruv in the middle one; and they are permitted in all three [houses]: חצר זה בא דרך בית שאצלו ונותן עירובו בבי׳ שבאמצע וכן עושה השניה ומותרים בשלשתן. According to the Mishnah Berurah (ס״ק ב), they may carry in these houses, and [the people of the] houses in [the courtyards], although they did not give their share in the eruv.
- The house next to each courtyard is, for it, a gatehouse: it gives no bread: שכל בית שאצל החצר חשוב לו כבית שער וא״צ ליתן פת. According to the Mishnah Berurah (ס״ק ג), because the people of the courtyard carry their eruv through it to the middle one; it then reports the view of "some" who extend the law to other houses: see section 3.
- The middle one is the house in which the eruv is placed: it gives no bread either: והאמצעי הוא בית שמניחין בו עירוב וא״צ ליתן פת. On the words וא״צ ליתן פת, which the seif writes twice, the Mishnah Berurah (ס״ק ד) refers to siman 366; Sefaria places its marker before the first occurrence, that of the houses next to the courtyards: see section 3.
Seif ב
שני חצירו' ושני בתים ביניהם ולא עירבו יחד אלא כל אחת לעצמה ובא מן חצר זה דרך בית שאצלו והניח עירובו בבי' שאצל השני וכן עשה השני שגם הוא הניח עירובו בבית הסמוך לחצר האחר' לא קנו עירוב שכל א' הניח עירוב בבי' שער של חצר אחרת:
Translation: Two courtyards, and two houses between them, and they did not make the eruv together, but each for itself; [one] came from this courtyard through the house next to it and placed his eruv in the house next to the second [courtyard], and the second [the one of the second courtyard] did likewise — he too placed his eruv in the house adjoining the other courtyard: they have not acquired the eruv, for each one placed the eruv in the gatehouse [beis sha'ar] of another courtyard.
What this seif says:
- The case: two courtyards, two houses between them, and each courtyard makes the eruv for itself: שני חצירו׳ ושני בתים ביניהם ולא עירבו יחד אלא כל אחת לעצמה.
- Each courtyard places its eruv in the house next to the other courtyard: ובא מן חצר זה דרך בית שאצלו והניח עירובו בבי׳ שאצל השני וכן עשה השני שגם הוא הניח עירובו בבית הסמוך לחצר האחר׳.
- The eruv is not acquired: each placed it in the gatehouse of another courtyard: לא קנו עירוב שכל א׳ הניח עירוב בבי׳ שער של חצר אחרת. The Magen Avraham (ס״ק ב) adds, in the name of the Tur, the other branch of the reasoning — if one counted it as a full house, [a house] would separate, for each courtyard, between him and the house in which he placed his eruv: see section 6.
2. General context
What does this siman discuss?
The Beis Yosef, on the Tur, traces the first case to a statement (meimra) of Rav Nachman, at the end of chapter HaDar of tractate Eruvin, and the second to a question that was asked and resolved. In the Gemara: « שְׁתֵּי חֲצֵירוֹת וּשְׁלֹשָׁה בָּתִּים בֵּינֵיהֶן, זֶה בָּא דֶּרֶךְ זֶה, וְנוֹתֵן עֵירוּבוֹ בָּזֶה. וְזֶה בָּא דֶּרֶךְ זֶה, וְנוֹתֵן עֵירוּבוֹ בָּזֶה » (עירובין ע״ה ע״ב) — two courtyards and three houses between them: [the people of] one come through this [house] and place their eruv in this [middle] one, and [those of] the other come through this [house] and place their eruv in this one; Rav Nachman says it in the name of Rabbah bar Avuha, in the name of Rav. It continues: « זֶה נַעֲשֶׂה בֵּית שַׁעַר לָזֶה, וְזֶה נַעֲשֶׂה בֵּית שַׁעַר לָזֶה. אֶמְצָעִי הָוֵה לֵיהּ בַּיִת שֶׁמַּנִּיחִין בּוֹ עֵירוּב, וְאֵין צָרִיךְ לִיתֵּן אֶת הַפַּת » (עירובין ע״ו ע״א) — this [house] becomes a gatehouse for this [courtyard], and that [house] for that [courtyard]; the middle one is the house in which the eruv is placed, and it need not give the bread.
The second case is the question with which Rachava tested the Rabbanan: « שְׁתֵּי חֲצֵרוֹת וּשְׁנֵי בָתִּים בֵּינֵיהֶם, זֶה בָּא דֶּרֶךְ זֶה וְנָתַן עֵירוּבוֹ בָּזֶה, וָזֶה בָּא דֶּרֶךְ זֶה וְנָתַן עֵירוּבוֹ בָּזֶה, קָנוּ עֵירוּב אוֹ לָא » (עירובין ע״ו ע״א) — have they acquired the eruv, or not? They answered him: « שְׁנֵיהֶן לֹא קָנוּ עֵירוּב, מָה נַפְשָׁךְ: אִי בֵּית שַׁעַר מְשַׁוֵּית לֵיהּ, הַנּוֹתֵן אֶת עֵירוּבוֹ בְּבֵית שַׁעַר אַכְסַדְרָה וּמִרְפֶּסֶת — אֵינוֹ עֵירוּב. אִי בַּיִת מְשַׁוֵּית לֵיהּ — קָא מְטַלְטֵל לְבַיִת דְּלָא מְעָרֵב לֵיהּ » (עירובין ע״ו ע״א) — neither of them acquired the eruv, whichever way you take it: if you count it as a gatehouse, one who places his eruv in a gatehouse, a portico or a gallery — it is not an eruv; if you count it as a house, he carries into a house that has not made the eruv with him.
The fundamental question: when houses separate two courtyards, what role does each of them play for the eruv — a house in which the eruv is placed, or a gatehouse one passes through to bring it there? Seif א says it of two courtyards and three houses, when they make the eruv together; seif ב, of two courtyards and two houses, when each courtyard makes the eruv for itself and places it in the house next to the other courtyard.
Place in Hilchos Eruvin
In Sefaria's index, the section הלכות עירובין of the Shulchan Aruch begins at siman 345. Siman שע״ט follows siman שע״ח. In siman 366, the Mechaber writes that the house in which the eruv is placed need not give bread, and that the eruv is not placed in a gatehouse (seif ג; the Rema adds there a gloss on the custom of his time: see section 3). The Mishnah Berurah (ס״ק ד) refers to siman 366 on the words וא״צ ליתן פת of our seif א (see section 3); the Shulchan Aruch HaRav (seif 2 of its numbering) refers there for the eruv placed in a gatehouse (see Level 4).
3. Key halachic concepts
A few notions structure this siman, in the order of the seifim:
The essential notions of siman שע״ט:
- פתוחים זה לזה — open to one another (seif א): the Mishnah Berurah specifies « והם ג״כ פתוחים לחצרות שאצלן » (משנה ברורה שע״ט ס״ק א) — and they are also open to the courtyards next to them. It notes what the seif teaches: elsewhere, a house that does not give its share in the eruv is itself forbidden to carry, and also forbids the people of the courtyard; « הכא יצוייר ששום אחד מהשלשה לא יתנו חלק בעירוב ואפ״ה מותרים הכל לטלטל כגון אם יתנו בעלי שתי החצרות את עירובן בבית האמצעי » (משנה ברורה שע״ט ס״ק א) — here one can picture none of the three giving a share in the eruv, and yet all may carry, for example if the people of the two courtyards place their eruv in the middle house.
- ומותרים בשלשתן — permitted in all three (seif א): « ר״ל שהם מותרים לטלטל באותן הבתים והבתים בהן אע״פ שלא נתנו חלק בעירוב » (משנה ברורה שע״ט ס״ק ב) — that is, they may carry in those houses, and [the people of the] houses in [the courtyards], although they did not give a share in the eruv.
- בית שער — the gatehouse: the Mechaber writes in siman 366 that the eruv is not placed in the courtyard, but « בבית שראוי לדיר׳ לאפוקי בית שער אכסדר׳ ומרפסת » (שו״ע או״ח שס״ו:ג) — in a house fit for dwelling, which excludes the gatehouse, the portico and the gallery (the seif adds that it must be four amos by four). The same seif carries a gloss of the Rema: « והמנהג בזמן הזה להניח העירוב בבית הכנסת וכן נהגו הקדמונים ונראה לי הטעם דעירובין שלנו יש להם דין שתוף ואין צריך להניח בבית דירה וע׳ לקמן סי׳ שפ״ו ושפ״ז » (רמ״א או״ח שס״ו:ג) — the custom, in his time, is to place the eruv in the synagogue, and so did the early authorities; and it seems to me that the reason is that our eruvin have the status of shituf, and it need not be placed in a dwelling house; and see below, simanim 386 and 387. The Rema gives this reason as his own ("it seems to me"). The Shulchan Aruch HaRav reports the same custom: « וְהַמִּנְהָג בִּזְמַן הַזֶּה לְהַנִּיחַ הָעֵרוּב בְּבֵית הַכְּנֶסֶת, אַף עַל פִּי שֶׁבֵּית הַכְּנֶסֶת אֵינוֹ רָאוּי לְדִירָה מִפְּנֵי קְדֻשָּׁתוֹ » (שו״ע הרב שס״ו:ו) — the custom, in his time, is to place the eruv in the synagogue, although the synagogue is not fit for dwelling, because of its sanctity: the Rav writes this himself. He also writes: « וּמְקוֹמוֹת שֶׁאֵין לָהֶם לֶחִי אוֹ קוֹרָה לִמְבוֹאוֹתֵיהֶם, אוֹ שֶׁבֵּית הַכְּנֶסֶת אֵינוֹ בְּמָבוֹי הַמְּתֻקָּן בְּלֶחִי אוֹ קוֹרָה, שֶׁאֵין מַנִּיחִים שָׁם עֵרוּב בְּבֵית הַכְּנֶסֶת, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן שס״ה » (שו״ע הרב שס״ו:ו) — places whose mavo'os have neither a lechi nor a korah, or whose synagogue is not in a mavoy fixed with a lechi or a korah, where the eruv is not placed in the synagogue, as explained in siman 365. This clause describes those places and refers, for the rule, to siman 365; the Rav's sentence goes on with a permission: « אַף עַל פִּי כֵן מֻתָּרִים לְטַלְטֵל בְּבֵית הַכְּנֶסֶת… » (שו״ע הרב שס״ו:ו) — nevertheless, one may carry in the synagogue. On our siman, the Eliyah Rabbah, commenting on the Levush, writes in the name of the Perishah: « מכאן יש סתירה למנהג קצת מקומות שנתנו עירובין בבית הכנסת ובתי כותים הם מפסיקן ביניהם ובין העירוב ואין יכולין לטלטל לבית הכנסת למקום עירוב » (אליה רבה שע״ט ס״ק ב) — from here there is a contradiction to the custom of some places that placed the eruvin in the synagogue while houses of Kutim [non-Jews] interpose between them and the eruv, and they cannot carry to the synagogue, the place of the eruv. What this custom changes in the case of seif ב of our siman, this page does not decide: consult your Rav. In seif א of our siman, the house next to each courtyard counts for it as a gatehouse; the Mishnah Berurah gives the reason: « אחרי שבני החצר מוליכין עירובן דרך עליה לאמצעית » (משנה ברורה שע״ט ס״ק ג) — since the people of the courtyard carry their eruv through it to the middle one. It then reports a broader view: « ויש שכתבו דה״ה אם נתנו שניהם העירוב באחד מבתים הסמוכים לחצרות או באחד משאר בתים שבשתי החצרות אלו השלשה בתים אין צריכין ליתן עירוב דנעשו כולם בית שער לאותה חצר כיון שעוברים דרך עליהם להניח העירוב בה » (משנה ברורה שע״ט ס״ק ג) — some have written that the same applies if both [courtyards] placed the eruv in one of the houses adjoining the courtyards, or in one of the other houses of the two courtyards: these three houses need not give a share in the eruv, for they all become a gatehouse for that courtyard, since one passes through them to place the eruv there. The Magen Avraham attributes this view to Tosafos (ס״ק א; see section 6). The Mishnah Berurah reports it in the form "some have written", without deciding it. The Shulchan Aruch HaRav reports it too, under « וְיֵשׁ אוֹמְרִים » (שו״ע הרב שע״ט:א), without writing in this seif whether one may rely on it (seif 1 of its numbering; see Level 4).
- בית שמניחין בו עירוב — the house in which the eruv is placed (seif א): the Mechaber writes in siman 366: « הבית שמניחים בו העירוב א״צ ליתן פת » (שו״ע או״ח שס״ו:ג) — the house in which the eruv is placed need not give bread. Our seif writes the words וא״צ ליתן פת twice, after the houses next to the courtyards and then after the middle one; Sefaria places the marker of ס״ק ד before the first occurrence. On these words, the Mishnah Berurah refers: « כמבואר בסימן שס״ו ס״ב » (משנה ברורה שע״ט ס״ק ד); in the text of the Shulchan Aruch served by Sefaria (the Maginei Eretz and Torat Emet editions), the law of the house in which the eruv is placed is found in seif ג of siman 366. Which of the two occurrences this ס״ק addresses, and what ס״ב designates, this page does not decide.
- כל אחת לעצמה — each for itself (seif ב): the two courtyards do not make the eruv together; each makes its own, and places it in the house next to the other courtyard.
- לא קנו עירוב — they have not acquired the eruv (seif ב): the Mechaber gives one reason, that each placed the eruv in the gatehouse of another courtyard. The Gemara reasons « מָה נַפְשָׁךְ » (עירובין ע״ו ע״א) — whichever way you take it (section 2). The Tur writes both branches: « שאם נחשוב ב׳ הבתים כבית שער הרי נתנו עירובן בבית שער ואינו עירוב ואם נחשוב אותם כבית גמור הרי כל החצר מפסיק בית בינו ובין הבית שנתן בו עירובו » (טור או״ח שע״ט) — if we count the two houses as gatehouses, they placed their eruv in a gatehouse, and it is not an eruv; and if we count them as full houses, [for] each courtyard, a house separates between him and the house in which he placed his eruv. The Mechaber writes only the first; the Magen Avraham gives the second, in the name of the Tur (ס״ק ב; see section 6). The words of the seif « שגם הוא הניח עירובו בבית הסמוך לחצר האחר׳ » (שו״ע או״ח שע״ט:ב) are not in the Tur, which writes only « וכן עשה השני לא קנו עירוב » (טור או״ח שע״ט); they are found in the explanation the Beis Yosef gives of these words of the Tur: « ומ״ש וכן עשה השני כלומר שגם הוא הניח עירובו בבית הסמוך לחצר אחרת » (בית יוסף או״ח שע״ט).
4. Detail of the seifim — one by one
| Seif | Content |
|---|---|
| א | Two courtyards, and three houses between them, open to one another; they wish to make the eruv together. The people of each courtyard come through the house next to their courtyard and place their eruv in the middle house: they are permitted in all three houses. Each house next to a courtyard counts for it as a gatehouse, and gives no bread; the middle one is the house in which the eruv is placed, and gives no bread. |
| ב | Two courtyards, and two houses between them; they did not make the eruv together, but each courtyard for itself. Each courtyard placed its eruv in the house next to the other courtyard: they have not acquired the eruv, for each placed it in the gatehouse of another courtyard. |
Heart of the siman: the role that each of the houses separating two courtyards plays for the eruv. In seif א — two courtyards, three houses between them, open to one another —, when they make the eruv together, the house next to each courtyard, which its people pass through to bring the eruv, counts as its gatehouse, and the middle one is the house in which the eruv is placed: none of the three gives bread, and they are permitted in all three (seif א). In seif ב, each courtyard, making the eruv for itself, placed its eruv in the house next to the other courtyard, that is, in the gatehouse of another courtyard: they have not acquired the eruv (seif ב).
5. The Mishnah Berurah — first entries
The Mishnah Berurah of Rabbi Yisroel Meir Kagan (Chofetz Chaim) contains 4 entries on this siman, all on words of seif א. Here they all are, in order — to better understand the meaning of the seif:
משנה ברורה (א) — (א) פתוחים זה לזה - והם ג״כ פתוחים לחצרות שאצלן וקמ״ל דאע״ג דבעלמא אם בית אחד אינו נותן חלק בעירוב הוא בעצמו אסור לטלטל וגם אוסר על בני החצר הכא יצוייר ששום אחד מהשלשה לא יתנו חלק בעירוב ואפ״ה מותרים הכל לטלטל כגון אם יתנו בעלי שתי החצרות את עירובן בבית האמצעי ומטעם שמסיים:
משנה ברורה (ב) — (ב) ומותרים בשלשתן - ר״ל שהם מותרים לטלטל באותן הבתים והבתים בהן אע״פ שלא נתנו חלק בעירוב:
משנה ברורה (ג) — (ג) חשוב לו כבית שער - אחרי שבני החצר מוליכין עירובן דרך עליה לאמצעית. ויש שכתבו דה״ה אם נתנו שניהם העירוב באחד מבתים הסמוכים לחצרות או באחד משאר בתים שבשתי החצרות אלו השלשה בתים אין צריכין ליתן עירוב דנעשו כולם בית שער לאותה חצר כיון שעוברים דרך עליהם להניח העירוב בה:
משנה ברורה (ד) — (ד) וא״צ ליתן פת - כמבואר בסימן שס״ו ס״ב:
For the text on Sefaria: Mishnah Berurah 379.
6. Position of the Rema
In the text served by Sefaria (Maginei Eretz edition), the Rema (Rabbi Moshe Isserles) has no gloss introduced by the word הגה on this siman. The Magen Avraham, for his part, has one entry on each of the two seifim; here they are.
The Magen Avraham's remarks, seif by seif:
- Seif א, the middle house — he reports the view of Tosafos: « והתוס׳ כתבו דאפי׳ נתנו העירוב באחד מבתים הסמוכים לחצירות או באחד מבתי החצר אלו הג׳ בתים א״צ ליתן עירוב דנעשו כלם בית שער לאותה חצר המולכת עירוב דרך עליהם לחצר אחרת » (מגן אברהם שע״ט ס״ק א) — even if they placed the eruv in one of the houses adjoining the courtyards, or in one of the houses of the courtyard, these three houses need not give a share in the eruv, for they all become a gatehouse for the courtyard that brings its eruv through them to the other courtyard. The Mishnah Berurah reports the same view in the form "some have written" (ס״ק ג).
- Seif ב, the gatehouse — he gives, in the name of the Tur, the other branch of the reasoning: « ואם נחשוב אותו כבית גמור א״כ כל חצר מפסיק בינו ובין הבית שנתן שם עירובו » (מגן אברהם שע״ט ס״ק ב) — and if we count it as a full house, then, [for] each courtyard, [a house] separates between him and the house in which he placed his eruv (the Tur, to which he refers, writes after מפסיק the word בית, "a house", which the text Sefaria serves does not have here). He then asks why we do not apply here the rule that « קי״ל ספיק׳ דרבנן לקולא אי׳ היכא דסתרי אהדדי » (מגן אברהם שע״ט ס״ק ב) — a doubt in a rabbinic law is decided leniently, [even] where [the two assumptions] contradict each other —, to which he refers (the text served by Sefaria reads « בסי׳ שנ״ג ס״ג » (מגן אברהם שע״ט ס״ק ב); but seif ג of siman 353 of the Shulchan Aruch deals with ledges projecting over the public domain, not with a rabbinic doubt; Rava's rule, to which the Gemara compares this case, the Shulchan Aruch rules in siman 393, seif ג; this page does not correct Sefaria's reading), and answers: « התם לא מנכר׳ מלתא הכא קיימי הנך בתים קמן ואי משוי לה להאי חצר בית ולהאי בית שער א״כ הוי כי חוכא ואטלולא » (מגן אברהם שע״ט ס״ק ב) — there, the matter is not visible; here, these houses stand before us, and if one made it a house for this courtyard and a gatehouse for that one, it would be like a mockery; he also refers to Yoreh De'ah, siman 111: « וע׳ בי״ד סי׳ קי״א » (מגן אברהם שע״ט ס״ק ב). The Gemara answers likewise: « הָתָם סָפֵק יְמָמָא סָפֵק לֵילְיָא לָא מִינַּכְרָא מִילְּתָא, אֲבָל הָכָא, אִי דִּלְגַבֵּי דְּהַאי בַּיִת, לְגַבֵּי דְּהַאי בַּיִת. אִי לְגַבֵּי דְּהַאי בֵּית שַׁעַר, לְגַבֵּי דְּהַאי נָמֵי בֵּית שַׁעַר » (עירובין ע״ו ע״א) — there, a doubt of day or a doubt of night, the matter is not recognisable; but here, if [it is] a house with regard to one, [it is] a house with regard to the other; if [it is] a gatehouse with regard to one, with regard to the other it is also a gatehouse.
- Chabad → follow the Shulchan Aruch HaRav, siman שע״ט (see Level 4 — Daat HaRav).
7. Modern practical cases
The situations below are applications by the site: the seif does not name them, and each is tied to the part of the seif it involves.
| Situation | Quick analysis |
|---|---|
| Two courtyards separated by three houses that open into one another, and one wants a single eruv | Application by the site, seif א: this is the shape of the seif's case — the people of each courtyard come through the house next to their courtyard and place their eruv in the middle house: « ומותרים בשלשתן » (שו״ע או״ח שע״ט:א), and none of the three houses gives bread (seif א). Whether present-day buildings meet these conditions: consult your Rav. |
| The same case, but the joint eruv is placed in a house next to one courtyard, not in the middle | Application by the site, seif א: the seif describes the eruv placed in the middle house. For an eruv placed in a house next to one of the courtyards, or in another house of the courtyards, the Mishnah Berurah reports that "some have written" that the three houses need not give a share in the eruv (ס״ק ג), and the Magen Avraham writes it in the name of Tosafos (ס״ק א); the Shulchan Aruch HaRav reports it too, under « וְיֵשׁ אוֹמְרִים » (שו״ע הרב שע״ט:א), without writing in this seif whether one may rely on it (see Level 4). This page does not decide: consult your Rav. |
| Two courtyards separated by two houses; each courtyard makes its own eruv and places it in the house touching the other courtyard | Application by the site, seif ב: « לא קנו עירוב » (שו״ע או״ח שע״ט:ב), for each placed the eruv in the gatehouse of another courtyard (seif ב). Where to place the eruv: consult your Rav. |
For precise practical cases: the siman describes the case of three houses and a joint eruv (seif א), and that of two houses and an eruv that each courtyard makes for itself (seif ב); in seif ב, the reason it writes is the place where each one placed the eruv: the gatehouse of another courtyard; and the commentators add remarks on it. For halachah lema'aseh, consult your Rav.
8. Practical synthesis of the Siman
The teachings of Siman שע״ט:
- Two courtyards, three houses between them, open to one another: to make the eruv together, the people of each courtyard come through the house next to their courtyard and place their eruv in the middle house; they are then permitted in all three houses (seif א) — although none of them gave its share in the eruv, according to the Mishnah Berurah (ס״ק א, ב).
- The house next to each courtyard counts for it as a gatehouse, and gives no bread (seif א) — because one passes through it to bring the eruv to the middle, explains the Mishnah Berurah (ס״ק ג), which also reports a broader view, in the form "some have written"; the Magen Avraham attributes it to Tosafos (ס״ק א), and the Shulchan Aruch HaRav reports it too, under « וְיֵשׁ אוֹמְרִים » (שו״ע הרב שע״ט:א).
- The middle house is the house in which the eruv is placed, and gives no bread (seif א); the Mishnah Berurah (ס״ק ד) refers to siman 366 on the words וא״צ ליתן פת, which the seif writes twice (see section 3).
- Two courtyards, two houses between them, each making the eruv for itself: if each courtyard places its eruv in the house next to the other courtyard, they have not acquired the eruv, for each placed it in the gatehouse of another courtyard (seif ב); the Magen Avraham adds, in the name of the Tur, that if one counted it as a full house, [a house] would separate, for each courtyard, between him and his eruv (ס״ק ב).
- For halachah lema'aseh, consult your Rav.
9. Comprehension questions
Check your understanding:
- In seif א, why does none of the three houses need to give bread for the eruv?
- What does the seif teach, according to the Mishnah Berurah (ס״ק א), compared with the usual law of a house that does not give its share in the eruv?
- Why does the house next to each courtyard count as a gatehouse (Mishnah Berurah, ס״ק ג)? What do "some" say, and to whom does the Magen Avraham attribute this view (ס״ק א)?
- In seif ב, why is the eruv not acquired? Which reason does the Mechaber write, and what are the two branches of the reasoning in the Gemara (עירובין ע״ו ע״א) and in the Tur?
- Why, according to the Gemara and the Magen Avraham (ס״ק ב), can the same house not count as a house for one courtyard and as a gatehouse for the other?
- Which words of seif ב are not in the Tur, and where do they come from (Beis Yosef)?
To go further
If you want to deepen this siman:
📖Join the chavrusa
- 📚 Level 2 — Lamdan: for the pilpul, the שיטות ראשונים, the חקירות יסודיות, and the nuances of the Acharonim
- ✨ Level 3 — Synthesis: for revision and quick memorization with mnemonics
- 📜 Level 4 — Daat HaRav: the shitah of the Alter Rebbe (Shulchan Aruch HaRav siman שע״ט)