✦ ❖ ✦

DAAT · LEVEL 1 — INTRODUCTION

Siman ש״פ · 4 seifim of the Shulchan Aruch

The renunciation of domain (bittul reshus) — to discover and understand

סימן ש״פ

דיני ביטול רשות

🌱 Beginner Level · מתחילים

✦ ❖ ✦

First approach to Siman ש״פ: complete Hebrew text of the Mechaber, English translation, pedagogical explanations of the halachic concepts, practical cases and synthesis.

Topic: the renunciation of domain (bittul reshus) — the resident of the courtyard who did not make the eruv renounces his domain in favour of the others; what the renunciation permits, according, among other things, to whether it also covers his house, and whether it is made by one or by several
Source: שולחן ערוך אורח חיים סימן ש״פ (4 seifim in the Shulchan Aruch, with no gloss introduced by הגה; 7 in the Shulchan Aruch HaRav, divided differently, studied at Level 4)

Compiled by: רב יוסף חיים סממה
DAAT · daattorah.com

📑 Study Plan

1. The Shulchan Aruch text — the 4 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 reservations of the commentators

7. Modern practical cases

8. Practical synthesis and rules to remember

9. Comprehension questions

1. The Shulchan Aruch text

Siman ש״פ contains 4 seifim of the Mechaber (Rabbi Yosef Karo). No gloss in it is introduced by the word הגה; in seif ד there is one note in parentheses, in small print, followed by its source (ב״י), without the word הגה (see section 6). Topic of the siman, according to its title: the laws of the renunciation of domain (dinei bittul reshus). The Shulchan Aruch of the Alter Rebbe has 7 seifim for this siman, divided differently — seif א of the Mechaber takes up its seifim 1 and 2, and seif ד its seifim 5, 6 and 7: its numbering is that of Level 4, not that of this page.

Seif א

דיני ביטול רשות. ובו ד סעיפים:
א' מבני החצר ששכח ולא עירב עם האחרים אוסר עליהם מה תקנתם יבטל להם רשותו שיאמר רשותי מבוטל' לכם או קנויה לכם ואין צריך לקנו' בקנין סודר ויכול לבטל אף משתחשך ואם דר עם ארבעה או חמשה צריך לבטל לכל א' וא' שיאמר רשותי מבוטלת לך ולך וי״א שדי שיאמר רשותי מבוטל' לכולכם אם ביטל רשותו סתם לא ביטל אלא רשותו שיש לו בחצר הלכך הם מותרים להוציא מבתיהם לחצר וגם הוא שהוא אורח בעלמא אבל אסורין להוציא מביתו לחצר וגם הוא וי״א שצריך לנעול ביתו כדי שלא יבא להוציא באיסור ולא יפתחנו אלא כשרוצה לצאת ולבא וינעלנו מיד אחר צאתו ובואו:

Translation: One of the residents of the courtyard who forgot and did not make the eruv with the others forbids [carrying] to them. What is their remedy? He should renounce his domain for them (yevatel lahem reshuso), saying: my domain is renounced to you (mevuteles), or is acquired by you (kenuyah). And there is no need to acquire by an act of acquisition with a cloth (kinyan sudar). And he may renounce even after nightfall. And if he lives with four or five [people], he must renounce to each one, saying: my domain is renounced to you and to you; and some say (yesh omrim) that it is enough for him to say: my domain is renounced to all of you. If he renounced his domain without specifying (stam), he renounced only the domain he has in the courtyard; therefore they are permitted to carry from their houses to the courtyard, and he too, since he is merely a guest (orei'ach); but they are forbidden to carry from his house to the courtyard, and he too. And some say that he must lock his house, so as not to come to carry forbiddenly, and not open it except when he wishes to go out and come in, and lock it immediately after his going out and coming in.

What this seif says:

One who forgot to make the eruv forbids the others: א׳ מבני החצר ששכח ולא עירב עם האחרים אוסר עליהם. According to the Mishnah Berurah, the seif says forgot to teach that even then he forbids if he did not renounce; but renunciation is effective even for one who deliberately did not make the eruv (ס״ק א); he forbids them to carry from their houses to the courtyard (ס״ק ב).
The remedy: renouncing his domain: מה תקנתם יבטל להם רשותו שיאמר רשותי מבוטל׳ לכם או קנויה לכם.
Without an act of acquisition, and even after nightfall: ואין צריך לקנו׳ בקנין סודר ויכול לבטל אף משתחשך. The reason, according to the Mishnah Berurah (ס״ק ג): it is merely a withdrawal, by which he withdraws from his domain so as not to forbid them; for this reason too it is permitted to renounce even after nightfall.
If he lives with four or five, he must renounce to each one: ואם דר עם ארבעה או חמשה צריך לבטל לכל א׳ וא׳ שיאמר רשותי מבוטלת לך ולך. We do not say that by renouncing to one of them he intended to renounce to all; and if he did not renounce to all, it is forbidden even for the one to whom he renounced (Mishnah Berurah, ס״ק ד).
One view: saying to all of you is enough: וי״א שדי שיאמר רשותי מבוטל׳ לכולכם. The Mishnah Berurah infers that, according to the first view, to all of you is not enough, and gives the Taz's reason; as for the ruling, it reports that the Eliyah Rabbah concludes that the main view is like this one, and continues: all this, when he stands facing all of them and says these words to them (ס״ק ה; section 6).
Without specifying, he renounced only the courtyard: אם ביטל רשותו סתם לא ביטל אלא רשותו שיש לו בחצר.
From their houses to the courtyard, permitted; from his house to the courtyard, forbidden — for them and for him: הלכך הם מותרים להוציא מבתיהם לחצר וגם הוא שהוא אורח בעלמא אבל אסורין להוציא מביתו לחצר וגם הוא. A guest does not forbid the residents of the courtyard, nor do they forbid him (Mishnah Berurah, ס״ק ז, referring to the end of siman 370); from his house it is forbidden, since he did not renounce his house to them (ס״ק ח); and he too, since one cannot say of his house that he is like a guest in it, not having renounced it (ס״ק ט).
One view: he must lock his house: וי״א שצריך לנעול ביתו כדי שלא יבא להוציא באיסור ולא יפתחנו אלא כשרוצה לצאת ולבא וינעלנו מיד אחר צאתו ובואו. According to the Mishnah Berurah, this applies when he did not renounce the domain of his house; if he did, it is permitted lechatchilah to carry from his house, for him and for them, as in seif ב (ס״ק י) — after the residents have taken possession of the courtyard, it specifies on seif ב (ס״ק י״ב); and in a case of pressing need one may rely on the lenient view, that locking the house is not required (ס״ק י״א).

Seif ב

אם ביטל להם גם רשות ביתו מותרין בין הוא בין הם להוציא לחצר בין מביתו בין מבתיהם:

Translation: If he renounced to them also the domain of his house, they are permitted, both he and they, to carry to the courtyard, whether from his house or from their houses.

What this seif says:

Renouncing the house too permits everyone to carry to the courtyard, from his house and from theirs: אם ביטל להם גם רשות ביתו מותרין בין הוא בין הם להוציא לחצר בין מביתו בין מבתיהם. According to the Mishnah Berurah (ס״ק י״ב), this means after the residents of the courtyard have taken possession (hecheziku) of his domain, by carrying from their houses to the courtyard: before that, if he carries from his house to the courtyard, he retracts his renunciation (it refers to siman 381, seif 1). It adds that he should also take care not to bring [an object] in from the courtyard into his house before they have brought in from the courtyard into the house — it writes לביתו without saying which house (same ס״ק, which again refers to siman 381). The Shulchan Aruch HaRav, who writes the same precaution (380:3), counts in 381:1, among the acts of taking possession, bringing in from the courtyard into his own house, when he has renounced his house to them as well. The reason for the permission: having renounced his house too, he becomes a complete guest with them, since no domain is left to him that he did not renounce. The Magen Avraham sets the same condition, after they have taken possession of the courtyard (Magen Avraham, ס״ק ה). The Magen Avraham (ס״ק ד) writes that when they are only two, he remains forbidden, even if he also renounced his house, since one does not become a guest with one: the permission holds when he renounces in favour of many (for two only, see seif ד).

Seif ג

אם אינו רוצה לבטל להם רשותו אלא להשכירו יש אומרים שמועיל כמו ביטול וי״א שאינו מועיל:

Translation: If he does not wish to renounce his domain to them, but to rent it [to them]: some say that it is effective, like a renunciation; and some say that it is not effective.

What this seif says:

Renting instead of renouncing: two views, both reported as some say: אם אינו רוצה לבטל להם רשותו אלא להשכירו יש אומרים שמועיל כמו ביטול וי״א שאינו מועיל. According to the Mishnah Berurah (ס״ק י״ג), the second view holds that renting was instituted only for a non-Jew, not for a Jew; the Magen Avraham inclines to say that on a weekday, according to all, he may rent, since it is no less than renunciation, but that on Shabbos it is forbidden to rent, as it is like buying and selling. As for the ruling, it reports that the Eliyah Rabbah rules that renting is not effective at all for a Jew, and that the other Acharonim are lenient for weekdays, like the Magen Avraham (section 6).

Seif ד

אם בני החצר שעירבו מבטלים רשותם לאחר שלא עירב הוא מותר להוציא מביתו לחצר ולא מבתיהם (אם לא שבטלו בפירוש גם רשות ביתם) (ב״י) והם אסורים אף מביתו לחצר ולא אמרינן שיהיו כאורחים שאין רבים נעשו אורחים אצל יחיד וה״ה אם היו שנים לבד וביטל א' מהם לחבירו המבטל אסור אף בשל חבירו וחבירו מותר אף בשל עצמו וכן רבים שלא עירבו שנתנו רשותם לרבים שעירבו לפי שהיחיד נעשה אורח אצל הרבים ורבים אינם נעשים אורחים אפי' אצל הרבים ולא היחיד אצל היחיד שכחו שנים ולא עירבו יכולים לבטל רשותם שיבטל כ״א מהם רשותו לכל בני החצר בין אם מבטלים לרבים שעירבו ובלבד שכל אחד מהם יבטל לכל א' בין אם מבטלים לא' שלא עירב אבל אין מבטלין לשנים שלא עירבו בין אם מבטלים רבים ועירבו בין אם הוא יחיד שלא עירב שהרי אף לאחר שיבטלו להם הם שנים וא' אוסר על חבירו ואפילו אמר לא' אני מבטל לך על מנת שתחזור ותבטל לחבירך אינו מועיל:

Translation: If the residents of the courtyard who made the eruv renounce their domain to one who did not make the eruv, he is permitted to carry from his house to the courtyard, but not from their houses — in small print, in parentheses (without the word הגה): (unless they expressly renounced also the domain of their houses) (Beis Yosef) —; and they are forbidden [to carry] even from his house to the courtyard; and we do not say that they would be like guests, for many do not become guests with one. And the same applies if there were only two and one of them renounced to the other: the one who renounces is forbidden even in what is his fellow's, and his fellow is permitted even in what is his own. And likewise [for] many who did not make the eruv who gave their domain to many who made the eruv; for the individual becomes a guest with the many, but the many do not become guests even with the many, nor the individual with an individual. Two forgot and did not make the eruv: they may renounce their domain, each of them renouncing his domain to all the residents of the courtyard — whether they renounce to many who made the eruv, provided that each of them renounces to each one, or they renounce to one who did not make the eruv. But one does not renounce to two who did not make the eruv — whether those renouncing are many who made the eruv, or he is one who did not make the eruv —, for even after they renounce to them, they are two, and one forbids the other. And even if he said to one: I renounce to you on condition that you in turn renounce to your fellow, it is not effective.

What this seif says:

Residents who made the eruv renounce to one who did not: he carries from his house, not from their houses: אם בני החצר שעירבו מבטלים רשותם לאחר שלא עירב הוא מותר להוציא מביתו לחצר ולא מבתיהם (אם לא שבטלו בפירוש גם רשות ביתם) (ב״י). Their courtyard and his house have become one domain (Mishnah Berurah, ס״ק י״ד); and, without specifying, they renounced only their courtyard (ס״ק ט״ו). The text does not name the author of the note in parentheses; it gives its source, the Beis Yosef (section 6).
They are forbidden, even from his house to the courtyard: many do not become guests with one: והם אסורים אף מביתו לחצר ולא אמרינן שיהיו כאורחים שאין רבים נעשו אורחים אצל יחיד. According to the Mishnah Berurah (ס״ק ט״ז), when they carry into it again, it is as if they retracted and wished to acquire it; it reports that, for the Magen Avraham, this applies only when they carry from a house to the courtyard, not when they bring [an object] from the courtyard into a house, and that the Eliyah Rabbah writes, in the name of many poskim, that bringing from the courtyard into a house is also forbidden (section 6). Even if they also renounced to him the domain of their houses, they are forbidden to carry to the courtyard, from their houses as from his (ס״ק י״ז); and it reports that, according to the Magen Avraham, even if the individual took possession first, they are forbidden in every case (ס״ק י״ח; Magen Avraham, ס״ק ז).
If there are only two and one renounces to the other: וה״ה אם היו שנים לבד וביטל א׳ מהם לחבירו המבטל אסור אף בשל חבירו וחבירו מותר אף בשל עצמו. On the words “אף בשל עצמו”, the Mishnah Berurah (ס״ק י״ט) writes that the Acharonim do not read the word אף: it would imply that the one who received the renunciation is all the more permitted in what belongs to the one who renounced, whereas the seif speaks of one who renounced only the domain of his courtyard, not his house — so it is forbidden [for the one who received the renunciation] to carry from the house of the one who renounced to the courtyard. The Magen Avraham (ס״ק ח), for his part, keeps the word אף and explains it of the case where the one who renounced also gave his house; if he gave only his courtyard, [the one who received the renunciation] is forbidden, in his view too, in what belongs to the one who renounced. The Biur Halachah reports that others hold that an individual does become a guest with an individual (section 6).
Likewise for many who give their domain to many: וכן רבים שלא עירבו שנתנו רשותם לרבים שעירבו לפי שהיחיד נעשה אורח אצל הרבים ורבים אינם נעשים אורחים אפי׳ אצל הרבים ולא היחיד אצל היחיד.
Two forgot: they may renounce, each to all the residents: שכחו שנים ולא עירבו יכולים לבטל רשותם שיבטל כ״א מהם רשותו לכל בני החצר. As for one, renunciation is effective for more (Mishnah Berurah, ס״ק כ׳).
To many who made the eruv, or to one who did not: בין אם מבטלים לרבים שעירבו ובלבד שכל אחד מהם יבטל לכל א׳ בין אם מבטלים לא׳ שלא עירב. On to each one, the Mishnah Berurah refers to the first seif of the siman (ס״ק כ״א). The case of one, according to the Mishnah Berurah (ס״ק כ״ב): there were only three people in the courtyard, none of whom had made the eruv; the two renounce to the third, and the courtyard becomes that of an individual, which needs no eruv; it adds, from the Beis Yosef, that this is effective even if they do not renounce together but one after the other.
But not to two who did not make the eruv: אבל אין מבטלין לשנים שלא עירבו בין אם מבטלים רבים ועירבו בין אם הוא יחיד שלא עירב שהרי אף לאחר שיבטלו להם הם שנים וא׳ אוסר על חבירו.
Even on condition that he renounce in turn, it is not effective: ואפילו אמר לא׳ אני מבטל לך על מנת שתחזור ותבטל לחבירך אינו מועיל. According to the Mishnah Berurah (ס״ק כ״ג), it goes without saying that it is not effective without a condition, when the first later renounces of his own accord his share and the share he received; the seif adds that even on condition it is not. The reason: the renunciation was not effective for the first, who therefore did not acquire [that domain] so as to be able to pass it on to the second (ס״ק כ״ג); he can renounce his own share, not the share given to him (ס״ק כ״ג, recalled by ס״ק כ״ד). It adds that it is reasonable (mistabra) that, if the one who had renounced to the first then himself renounces to the second, it is effective, since all the shares are now his, the first having renounced his own share to him at the outset (ס״ק כ״ד).

2. General context

What does this siman discuss?

The mishnah of tractate Eruvin teaches: « אַנְשֵׁי חָצֵר שֶׁשָּׁכַח אֶחָד מֵהֶן וְלֹא עֵירַב — בֵּיתוֹ אָסוּר מִלְּהַכְנִיס וּמִלְּהוֹצִיא לוֹ וְלָהֶם, וְשֶׁלָּהֶם מוּתָּרִין לוֹ וְלָהֶם » (עירובין ס״ט ע״ב), and continues: « נָתְנוּ לוֹ רְשׁוּתָן — הוּא מוּתָּר, וְהֵן אֲסוּרִין. הָיוּ שְׁנַיִם — אוֹסְרִין זֶה עַל זֶה » (עירובין ס״ט ע״ב). It also records a dispute about the time of renunciation: « מֵאֵימָתַי נוֹתְנִין רְשׁוּת? בֵּית שַׁמַּאי אוֹמְרִים: מִבְּעוֹד יוֹם. בֵּית הִלֵּל אוֹמְרִים: מִשֶּׁחָשֵׁיכָה » (עירובין ס״ט ע״ב); seif א writes that he may renounce even after nightfall.

The gemara, on the same page, asks why those who gave him their domain are not like guests with him, and answers: « חַד לְגַבֵּי חֲמִשָּׁה — הָוֵי אוֹרֵחַ, חֲמִשָּׁה לְגַבֵּי חַד — לָא הָוֵי אוֹרֵחַ » (עירובין ס״ט ע״ב). Seif ד uses the notion: שאין רבים נעשו אורחים אצל יחיד.

The fundamental question: the resident of the courtyard who did not make the eruv forbids the others to carry; he may renounce his domain in their favour (seif א). The siman specifies, among other things, how to renounce and to whom (seifim א and ד), what a renunciation of the courtyard alone, or of the house too, permits (seifim א and ב), whether one may rent instead of renouncing (seif ג), and what changes when many renounce to one, or when two did not make the eruv (seif ד).

Place in Hilchos Eruvin

In Sefaria's index, the section הלכות עירובין of the Shulchan Aruch begins at siman 345. Siman ש״פ follows siman שע״ט · 379. The Mishnah Berurah on siman 371 refers to it for the renunciation of domain: « עד שיבטל רשותו וכדלקמן בסי׳ ש״פ » (משנה ברורה שע״א ס״ק י״ט). On taking possession of the courtyard after the renunciation, the Mishnah Berurah on our siman refers to siman 381 (ס״ק י״ב); on the guest, to the end of siman 370 (ס״ק ז).

3. Key halachic concepts

A few notions structure this siman:

The essential notions of siman ש״פ:

ביטול רשות — the renunciation of domain: according to the Mishnah Berurah, « דהוא רק סילוק רשותא בעלמא שמסלק עצמו מרשותו כדי שלא יאסור עליהם » (משנה ברורה ש״פ ס״ק ג).
קנין סודר — the act of acquisition with a cloth: « ואין צריך לקנו׳ בקנין סודר » (שו״ע או״ח ש״פ:א).
אורח — the guest: « ואורח אינו אוסר על בני החצר וגם הם אינם אוסרים עליו » (משנה ברורה ש״פ ס״ק ז).
החזקה — the taking of possession of the courtyard by those to whom he renounced: « היינו לאחר שהחזיקו אנשי החצר את רשותו שהוציאו מבתיהם להחצר » (משנה ברורה ש״פ ס״ק י״ב).
שכירות — renting: according to the second view of seif ג, « ס״ל דלא תקנו שכירות אלא בעכו״ם אבל לא בישראל » (משנה ברורה ש״פ ס״ק י״ג).
אין רבים נעשים אורחים — many do not become guests with one: « לפי שהיחיד נעשה אורח אצל הרבים ורבים אינם נעשים אורחים אפי׳ אצל הרבים ולא היחיד אצל היחיד » (שו״ע או״ח ש״פ:ד).

4. Detail of the seifim — one by one

Seif	Content
א	The resident who forgot to make the eruv forbids the others; their remedy: that he renounce his domain in their favour, by speech, without an act of acquisition, even after nightfall. If he lives with four or five, he must renounce to each one; according to some, to all of you is enough. A renunciation without specifying covers only the courtyard: from their houses to the courtyard, they and he carry; from his house to the courtyard, neither they nor he. According to some, he must lock his house.
ב	If he also renounced the domain of his house, he and they carry to the courtyard, from his house and from their houses — according to the Mishnah Berurah, after the residents have taken possession of his domain; and he should take care not to bring in from the courtyard into his house before they have brought in from the courtyard into the house, without saying which (ס״ק י״ב); according to the Shulchan Aruch HaRav, into his own house (380:3; 381:1). This, when he renounces in favour of many (Magen Avraham, ס״ק ד); for two only, see seif ד.
ג	Renting his domain instead of renouncing it: according to some, it is effective like a renunciation; according to others, it is not.
ד	Residents who made the eruv renounce to one who did not: he carries from his house to the courtyard, not from their houses (unless, according to the note in parentheses, they also expressly renounced their houses); they are forbidden even from his house, since many do not become guests with one. Likewise for two only, and for many without an eruv who give their domain to many. Two who forgot may renounce, each to all the residents (to many who made the eruv, each to each one, or to one who did not), but one does not renounce to two who did not, even on condition that he renounce in turn.

The heart of the siman: one who did not make the eruv forbids carrying in the courtyard; he may withdraw from his domain — according to the Mishnah Berurah, a mere withdrawal, which requires no act of acquisition (ס״ק ג). The rest depends, among other things, on who becomes a guest with whom: the one who renounces becomes a guest with the others (seif א, for their houses; seif ב, if he also renounced his house, according to the Mishnah Berurah, ס״ק י״ב); many do not become guests with one, and, according to seif ד, an individual does not become one with an individual — the Biur Halachah reports contrary views on this last point (section 6).

5. The Mishnah Berurah — first entries

The Mishnah Berurah of Rabbi Yisrael Meir Kagan (the Chafetz Chaim) has 24 entries on this siman. Here are the first eight, on seif א — to better understand the meaning of the text:

משנה ברורה (א) — (א) ששכח ולא עירב - נקט ששכח לאשמועינן דאפילו בכה״ג אוסר כשלא ביטל אבל ה״ה דאפילו כשהזיד ולא עירב מהני ביטול:

משנה ברורה (ב) — (ב) אוסר עליהם - לטלטל מבתיהם לחצר:

משנה ברורה (ג) — (ג) וא״צ לקנות בק״ס - דהוא רק סילוק רשותא בעלמא שמסלק עצמו מרשותו כדי שלא יאסור עליהם ומה״ט מותר לבטל אף משתחשך:

משנה ברורה (ד) — (ד) לכל אחד ואחד - ולא אמרינן דכשביטל רשותו לאחד מהם דעתו לבטל לכל בני החצר כדי שלא יאסור עליהם ומה שאמר לאחד מהם במקום כולם אמר לו. ואם לא ביטל לכולם אף למי שביטל אסור:

משנה ברורה (ה) — (ה) וי״א שדי שיאמר וכו' - משמע דלדעה ראשונה לא מהני כשאמר לכולכם והטעם כתב הט״ז משום דבעלמא רובו ככולו וע״כ אי אמר לכולכם אפשר דכונתו רק על הרוב מהם ומה שכתב המחבר בריש הסעיף רשותי מבוטלת לכם התם מיירי שהיו רק שנים ולדינא מסיק הא״ר דהעיקר כהי״א דמהני גם כשאמר לכולכם וכ״ז כשעומד נגד כולם ואמר להם לשון זה:

משנה ברורה (ו) — (ו) רשותו סתם וכו' - וכ״ש אם אמר רשות חצרי מבוטלת לכם דאין הבית בכלל:

משנה ברורה (ז) — (ז) שהוא אורח בעלמא - ואורח אינו אוסר על בני החצר וגם הם אינם אוסרים עליו וכדלעיל בסוף סימן ש״ע ע״ש:

משנה ברורה (ח) — (ח) מביתו לחצר - שהרי לא ביטל להם רשות ביתו:

For the full text of the 24 entries, see Sefaria: Mishnah Berurah 380.

6. Position of the Rema

In the text served by Sefaria (Maginei Eretz edition), the Rema (Rabbi Moshe Isserles) has no gloss on this siman introduced by the word הגה. In seif ד there is one note in parentheses, in small print, without the word הגה, followed by its source (ב״י); the text does not name its author. The commentators also add reservations to the seifim of the Mechaber; here are several of them, seif by seif.

The note in parentheses, and the reservations of the commentators:

Seif א, to all of you — the Mishnah Berurah reports: « ולדינא מסיק הא״ר דהעיקר כהי״א דמהני גם כשאמר לכולכם וכ״ז כשעומד נגד כולם ואמר להם לשון זה » (משנה ברורה ש״פ ס״ק ה).
Seif א, locking the house — « ובמקום הדחק יש לסמוך להקל שאין צריך נעילת בית » (משנה ברורה ש״פ ס״ק י״א).
Seif ב — the permission applies « לאחר שהחזיקו אנשי החצר את רשותו שהוציאו מבתיהם להחצר » (משנה ברורה ש״פ ס״ק י״ב).
Seif ב, bringing from the courtyard into his house — the Mishnah Berurah adds: « וכן יזהר שלא יכניס מחצר לביתו קודם שיכניסו הם מהחצר לביתו » (משנה ברורה ש״פ ס״ק י״ב); it does not say which house the second לביתו means, and refers to siman 381. The Shulchan Aruch HaRav, who writes the same precaution (380:3), counts in 381:1, among the acts of taking possession, bringing in from the courtyard into his own house, when he has renounced his house to them as well.
Seif ג — on renting, the Mishnah Berurah concludes: « ולענין הלכה הא״ר פוסק דאין שכירות מועלת בישראל כלל אבל שארי אחרונים מקילין בזה לענין ימי החול כהמ״א » (משנה ברורה ש״פ ס״ק י״ג).
Seif ד, the note in parentheses — the seif has, in small print, in parentheses, followed by (ב״י): « אם לא שבטלו בפירוש גם רשות ביתם » (שו״ע או״ח ש״פ:ד); without specifying, they renounced only their courtyard (Mishnah Berurah, ס״ק ט״ו).
Seif ד, bringing from the courtyard into a house — after the view of the Magen Avraham, the Mishnah Berurah reports: « אבל בא״ר כתב בשם הרבה פוסקים שגם להכניס מחצר לבית אסור וכ״כ באבן עוזר » (משנה ברורה ש״פ ס״ק ט״ז).
Seif ד, the reading אף מביתו — the Taz, on the words « והם אסורים אף מביתו לחצר » (שו״ע או״ח ש״פ:ד), writes: « כן עיקר ולא כנוסחא שבטור אף מביתן » (ט״ז או״ח ש״פ ס״ק ג).
Seif ד, two only — the Biur Halachah reports that the Even Ozer disputes this ruling and holds that only many with one do not become guests, that the Perishah writes that the words of the Tur and of Tosafos do not imply it, and that the Ritva (folio 64) explains that an individual becomes a guest with an individual; it concludes: « וע״כ נראה דבשעת הדחק יש לסמוך על זה » (ביאור הלכה ש״פ).
Chabad → Level 4 — Daat HaRav studies this siman in the Shulchan Aruch HaRav, siman ש״פ, under its own division into 7 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
A resident of the courtyard forgot to take part in the eruv	Seif א: he forbids the others, and their remedy is that he renounce his domain in their favour, « ויכול לבטל אף משתחשך » (שו״ע או״ח ש״פ:א). If he lives with several, he must renounce to each one; on the wording to all of you, see section 6 (Mishnah Berurah, ס״ק ה). Consult your Rav.
He renounced without specifying what	Seif א: he renounced only his domain in the courtyard; they and he carry from their houses to the courtyard, but neither they nor he from his house to the courtyard. According to some, he must lock his house; the Mishnah Berurah allows, in a case of pressing need, relying on the lenient view (ס״ק י״א). Consult your Rav.
He also renounced his house	Seif ב: he and they carry to the courtyard, from his house and from their houses — according to the Mishnah Berurah, after the residents have taken possession of his domain by carrying from their houses to the courtyard; before that, if he carries from his house to the courtyard, he retracts his renunciation; and he should take care not to bring in from the courtyard into his house before they have brought in from the courtyard into the house, without saying which (ס״ק י״ב; siman 381); according to the Shulchan Aruch HaRav, into his own house (380:3; 381:1). This, when he renounces in favour of many (Magen Avraham, ס״ק ד); for two only, see seif ד. Consult your Rav.
He prefers to rent his domain rather than renounce it	Seif ג: two views, « יש אומרים שמועיל כמו ביטול וי״א שאינו מועיל » (שו״ע או״ח ש״פ:ג); on the ruling, and on the difference between weekdays and Shabbos, see the Mishnah Berurah (ס״ק י״ג; section 6); on what the Shulchan Aruch HaRav writes, in siman 382, of renting from a non-Jew on Shabbos and of renting for less than a perutah, see Level 4, point ד. Consult your Rav.
Two residents forgot to take part in the eruv	Seif ד: each of them may renounce his domain to all the residents of the courtyard; one does not renounce to two who did not make the eruv, « שהרי אף לאחר שיבטלו להם הם שנים וא׳ אוסר על חבירו » (שו״ע או״ח ש״פ:ד). Consult your Rav.

For precise practical cases: the seifim make the permission depend, among other things, on what the renunciation covers (the courtyard alone, or the house too), on the person to whom one renounces and on the number of those renouncing; the Mishnah Berurah and the Biur Halachah add reservations, seif by seif (section 6). For halachah lema'aseh, consult your Rav.

8. Practical synthesis of the Siman

The teachings of Siman ש״פ:

One who forgot to make the eruv forbids the others; he renounces his domain to them, by speech, without an act of acquisition, even after nightfall (seif א) — and renunciation is effective even for one who deliberately did not make the eruv (Mishnah Berurah, ס״ק א).
With four or five, he must renounce to each one; according to some, to all of you is enough (seif א) — the Mishnah Berurah reports that the Eliyah Rabbah adopts this view, and continues: all this, when he stands facing all of them and says these words to them (ס״ק ה).
Without specifying, he renounced only the courtyard: from their houses to the courtyard, they and he carry; from his house to the courtyard, neither they nor he; according to some, he must lock his house (seif א) — in a case of pressing need, one may rely on the lenient view (Mishnah Berurah, ס״ק י״א).
If he also renounced his house, everyone carries to the courtyard, from his house and from theirs (seif ב) — according to the Mishnah Berurah, after the residents have taken possession of his domain, and he should take care not to bring in from the courtyard into his house before they have brought in from the courtyard into the house, without saying which (ס״ק י״ב); according to the Shulchan Aruch HaRav, into his own house (380:3; 381:1); this, when he renounces in favour of many (Magen Avraham, ס״ק ד; for two only, see seif ד).
Renting instead of renouncing: two views (seif ג); on the ruling, see the Mishnah Berurah (ס״ק י״ג).
Many who renounce to one: if the residents who made the eruv renounce to one who did not, he carries from his house to the courtyard, not from their houses, unless, according to the note in parentheses, they also expressly renounced their houses; they are forbidden even from his house, since many do not become guests with one (seif ד).
Two only: the one who renounces is forbidden even in what is the other's, and the other permitted in what is his own (seif ד); the seif writes “even in what is his own”, but the Mishnah Berurah reports that the Acharonim do not read the word “אף”: since the one who renounces ceded only his courtyard, the other may not carry from the house of the one who renounces to the courtyard (ס״ק י״ט); the Magen Avraham (ס״ק ח) keeps the word אף and explains it of the case where the one who renounces also gave his house; when he gave only his courtyard, [the other] is forbidden, in his view too, in what belongs to the one who renounces; an individual does not become a guest with an individual (seif ד) — the Biur Halachah reports contrary views, and writes that it seems to it that in a case of pressing need one may rely on them (section 6); and likewise for many without an eruv who give their domain to many who made it (seif ד).
Two who forgot may renounce, each to all the residents; one does not renounce to two who did not make the eruv, even on condition that he renounce in turn (seif ד).
For halachah lema'aseh, consult your Rav.

9. Comprehension questions

Check your understanding:

Why does renunciation require no act of acquisition, and why may it be done even after nightfall (Mishnah Berurah, ס״ק ג)?
If he lives with four or five, what must he say, and what are the two views of seif א on the wording?
Why, after a renunciation without specifying, can he himself not carry from his house to the courtyard (ס״ק ט)?
In seif ב, from when does the permission apply, according to the Mishnah Berurah (ס״ק י״ב)?
In seif ג, why would renting be ineffective for a Jew, according to the second view (ס״ק י״ג)?
In seif ד, why do those who renounced not become guests with the one to whom they renounced?
Why does one not renounce to two who did not make the eruv, even on condition (ס״ק כ״ג)?

To go further

If you want to deepen this siman:

📚 Level 2 — Lamdan: for pilpul, the שיטות ראשונים, the חקירות יסודיות, and the nuances of the Acharonim
✨ Level 3 — Synthesis: for review and rapid memorization with mnemonics
📜 Level 4 — Daat HaRav: the Shitah of the Alter Rebbe (Shulchan Aruch HaRav siman ש״פ)

~ ~ ~ ~ ~
DAAT · רב יוסף חיים סממה

סימן ש״פ · Level 1 — Introduction
♥ Support DAAT

📖Join the chavrusa