DAAT · LEVEL 3 — MAGISTERIAL SYNTHESIS
Siman שפ״א
סימן שפ״א · דיני המבטל רשותו ועבר והוציא
Recap & mnemonics for review
📑 Synthesis plan
- The central axiom of the siman
- The condensed key concepts
- Structure of the siman — from going back on one's renunciation to renouncing back
- Decision tree — does the renunciation work, and what may the one who renounced do?
- From house to house — seif ד, the Rema's gloss and the Shulchan Aruch HaRav
- Mnemonic — one word per seif
- Pitfalls to avoid
- Practical cases
- Final synthesis table
- The practical commandments
The seif numbers on this page are those of the Shulchan Aruch of the Mechaber (7 seifim, with a gloss of the Rema in seif ד). The Shulchan Aruch HaRav, studied in Level 4, also has 7 seifim (on how Sefaria's text divides them, see Level 4): when it is cited, its name is given next to the number.
1. The central axiom
Siman שפ״א in one sentence.
Siman 380 set out renunciation of one's domain for a resident of the courtyard who forgot to make the eruv with the others: « מה תקנתם יבטל להם רשותו » (שו״ע או״ח ש״פ:א). Siman שפ״א continues its laws. One who renounced and afterwards deliberately carries from his house to the courtyard forbids, « שהרי חוזר מביטולו שביטל » (שו״ע או״ח שפ״א:א), unless the others had already taken possession (seif א; according to Rashi, whom the seif reports, only a taking of possession after nightfall: see the decision tree, Q1). The siman then sets out renunciation from courtyard to courtyard (seif ב), for a ruin (seif ג) and from house to house (seif ד), the case where one cannot renounce (seif ה), the heir who can (seif ו), and renouncing back (seif ז). The Shulchan Aruch HaRav states as a principle what links seifim ה and ו, a reasoning the Gemara already uses in its questions on these two cases (Level 2, sections 8 and 9): « הַבִּטּוּל הוּא בִּמְקוֹם עֵרוּב שֶׁמִּבְּעוֹד יוֹם » (שו״ע הרב שפ״א:ה).
Siman 380 set out renunciation of one's domain for a resident of the courtyard who forgot to make the eruv with the others: « מה תקנתם יבטל להם רשותו » (שו״ע או״ח ש״פ:א). Siman שפ״א continues its laws. One who renounced and afterwards deliberately carries from his house to the courtyard forbids, « שהרי חוזר מביטולו שביטל » (שו״ע או״ח שפ״א:א), unless the others had already taken possession (seif א; according to Rashi, whom the seif reports, only a taking of possession after nightfall: see the decision tree, Q1). The siman then sets out renunciation from courtyard to courtyard (seif ב), for a ruin (seif ג) and from house to house (seif ד), the case where one cannot renounce (seif ה), the heir who can (seif ו), and renouncing back (seif ז). The Shulchan Aruch HaRav states as a principle what links seifim ה and ו, a reasoning the Gemara already uses in its questions on these two cases (Level 2, sections 8 and 9): « הַבִּטּוּל הוּא בִּמְקוֹם עֵרוּב שֶׁמִּבְּעוֹד יוֹם » (שו״ע הרב שפ״א:ה).
2. The condensed key concepts
| Concept | Definition | In the seif |
|---|---|---|
| ביטול רשות | Renunciation of one's domain: a resident of the courtyard who did not make the eruv cedes his right in the courtyard to the others (siman 380, seif א) | The siman also sets it out from courtyard to courtyard (seif ב), for a ruin (seif ג) and from house to house (seif ד) |
| חוזר מביטולו | Going back on one's renunciation: according to the Mishnah Berurah, one who renounced and deliberately carries from his house to the courtyard appears to go back and retake possession of the domain he renounced (ס״ק ג) | Seif א: deliberately, he forbids; unwittingly, he does not. If he then renounces anew, it works: « ומ״מ אם חוזר אח״כ ומבטל מחדש מהני » (משנה ברורה שפ״א ס״ק ג) |
| חזקה | Taking possession by those to whom one renounced, by carrying from their houses to the courtyard or bringing in from the courtyard to their houses | Seif א: after it, he can no longer go back on his renunciation; according to Rashi, only taking possession after nightfall works. The Shulchan Aruch HaRav (seif 1): stringency a priori according to this view, leniency after the fact for a taking of possession made by day after the renunciation |
| דריסת הרגל | The inner courtyard's right of passage through the outer one: according to the Mishnah Berurah (ס״ק י״ג) and the Shulchan Aruch HaRav (seif 2), it forbids only together with use | Seif ב: the inner courtyard that did not make the eruv may cede its domain to the outer one, passing through it only when it needs to go out |
| אורח | The guest: one who renounced does not count as a guest when he is an individual with respect to an individual, « ויחיד לגבי יחיד לא הוי אורח » (משנה ברורה שפ״א ס״ק כ״א) | Seif ד: he may not carry from the other's house to his own. Seif ז: those who renounced, being many, do not become guests (Mishnah Berurah, ס״ק כ״ח; Shulchan Aruch HaRav, seif 7) |
| חדר | The room open to his house, which he did not renounce | Seif ד: if he renounced his house, he may not carry from the room to his house. The Rema's gloss: some say one renounces from house to house only by keeping a room, and one may then bring in even from the other's house |
| תורת עירוב | The law of eruv, which the view the Rema quotes fears will be forgotten: « לפי שיש לחוש שלא תשתכח תורת עירוב » (משנה ברורה שפ״א ס״ק כ״ג) | Seif ד, the Rema's gloss; the Shulchan Aruch HaRav (seif 5) writes the same reason |
| נאסר למקצת השבת | Forbidden for part of Shabbos: « כיון שנאסר למקצת השבת נאסר לכל השבת ולא מהני בטול » (משנה ברורה שפ״א ס״ק כ״ה) | Seif ה: the two houses surrounded with a partition on Shabbos cannot renounce one to the other |
| יורש | The heir: « משום דיורש כרעיה דאבוה הוא » (משנה ברורה שפ״א ס״ק כ״ז); the Shulchan Aruch HaRav: « בִּמְקוֹם מוֹרִישׁוֹ הוּא עוֹמֵד » (שו״ע הרב שפ״א:ו) | Seif ו: he may renounce, even though he could not have made the eruv the day before (Mishnah Berurah, ס״ק כ״ז) |
| מבטלין וחוזרין ומבטלין | One renounces, and renounces back | Seif ז: some renounce to others until these have carried what they want, then these renounce back |
3. Structure of the siman — from going back on one's renunciation to renouncing back
Seif א — one who renounced and carries: if he afterwards carries from his house to the courtyard, unwittingly he does not forbid, deliberately he forbids, for he is going back on his renunciation; if the others had already taken possession, by carrying from their houses to the courtyard or bringing in from the courtyard to their houses, he can no longer go back on his renunciation. According to Rashi, taking possession works only after nightfall.
↓
Seif ב — from courtyard to courtyard: two courtyards with an opening between them, each having made its eruv, without a joint eruv — each may renounce to the other; two courtyards, one inside the other, only the outer one having made the eruv — the inner one may renounce its domain to it, passing through it only when it needs to go out; a joint eruv placed in the outer one, one of the inner one having forgotten — he renounces to each of the residents of both courtyards, and he alone is forbidden.
↓
Seif ג — the ruin: a ruin between two houses, belonging to both, when they forgot to make the eruv: one may renounce to the other.
↓
Seif ד — from house to house: two houses with an opening between them, without an eruv: one renounces to the other; according to the Mechaber, the one who renounces carries from his house to the other's, but not from the other's house to his own; if he has a room open to his house and renounced his house, he may not carry from the room to his house. The Rema's gloss: some say one renounces only by keeping a room, and one may then bring in even from the other's house; the Rema adds that it is good to be stringent a priori (pitfall 5).
↓
Seif ה — when one cannot renounce: two houses on the two sides of the public domain, which non-Jews surrounded with a partition on Shabbos, so that there is between them something like a courtyard and they forbid each other: they cannot renounce one to the other.
↓
Seif ו — the heir: if the one he inherits from did not make the eruv and died on Shabbos, and the heir comes to live in the courtyard and forbids, he may renounce his domain.
↓
Seif ז — renouncing back: the residents of a courtyard renounce to those of another courtyard, or to one of the residents of the courtyard, until these have carried what they want; then these renounce back, so that the first ones may carry in turn.
4. Decision tree — does the renunciation work, and what may the one who renounced do?
Q1: Does the one who renounced afterwards carry from his house to the courtyard? (seif א)
↓ Unwittingly → he does not forbid. Deliberately → he forbids; if he then renounces anew, it works (Mishnah Berurah, ס״ק ג). If he brings [an object] in from the courtyard to his house: the Magen Avraham writes « אבל להכניס מותר » (מגן אברהם שפ״א ס״ק א), unless he also renounced his house, and, according to the Mishnah Berurah, he means that it is not going back (ס״ק ג); according to the Shulchan Aruch HaRav (seif 1), this is not going back, unless he also renounced his house, but it is forbidden to him; the Mishnah Berurah reports that several poskim do not distinguish between carrying out and bringing in (ס״ק ג): consult your Rav. If the others had already taken possession, he can no longer go back on his renunciation. According to Rashi, only taking possession after nightfall counts; the Biur Halachah writes that one should be stringent according to this view; the Shulchan Aruch HaRav (seif 1): stringency a priori according to this view, and after the fact one may be lenient for a taking of possession made by day after the renunciation.
Q2: Between what is the renunciation made? (seifim ב, ג and ד)
↓ Two courtyards → it works, in the three cases of seif ב; one of the inner courtyard who forgot renounces to each of the residents of both courtyards. A ruin belonging to the two houses → it works (seif ג). Two houses with an opening between them → it works; the one who renounces carries from his house to the other's, and the Mechaber forbids him the reverse (seif ד); for an individual with many, and for one who keeps a room according to the view in the Rema's gloss, see section 5.
Q3: Could they have made the eruv while it was still day? (seifim ה and ו)
↓ No, the houses having been surrounded with a partition on Shabbos → one cannot renounce (seif ה; Mishnah Berurah, ס״ק כ״ה). The heir, however, may renounce, even though he could not have made the eruv the day before (seif ו; Mishnah Berurah, ס״ק כ״ז).
Q4: Does each want to carry in turn? (seif ז)
↓ YES → one renounces, and renounces back; without renouncing back, those who had renounced do not carry, even if they had also renounced their houses, since they are many (Mishnah Berurah, ס״ק כ״ח; the Magen Avraham, ס״ק ט, writes that this is not the Beis Yosef's view).
→ At the slightest doubt: consult your Rav.
5. From house to house — seif ד, the Rema's gloss and the Shulchan Aruch HaRav
In the Shulchan Aruch HaRav, what corresponds to the Mechaber's seif ד, the Rema's gloss included, occupies seifim 4 and 5; its block 5, on Sefaria, also carries the passage corresponding to the Mechaber's seif ה, which the online Chabad Library's text numbers ה* (Level 4, introduction). summary: the table condenses these texts; the full text and its translation are in Levels 1 and 4.
| One who renounced his house | The Mechaber and the Rema (seif ד) | The commentators (Level 1) | The Shulchan Aruch HaRav (Level 4) |
|---|---|---|---|
| Carries from his house to the other's | Permitted: « ואפי׳ המבטל מותר להוציא מביתו לבי׳ חבירו » (שו״ע או״ח שפ״א:ד) | For everything is the other's, and this even before the other has taken possession of his house (Mishnah Berurah, ס״ק כ) | Seif 4: « וַאֲפִלּוּ קֹדֶם שֶׁהֶחֱזִיק חֲבֵרוֹ בְּבֵיתוֹ יָכוֹל הוּא לְהוֹצִיא מִמֶּנּוּ לְבֵית חֲבֵרוֹ » (שו״ע הרב שפ״א:ד) |
| Carries from the other's house to his own | Forbidden: « אבל אינו יכול להוציא מבי׳ חבירו לביתו שאז היה חוזר ומחזיק ברשו׳ שביטל » (שו״ע או״ח שפ״א:ד) | According to the Mishnah Berurah, forbidden even if the other has taken possession, since an individual with respect to an individual is not a guest (ס״ק כ״א); the Biur Halachah rather reads in the words of Tosafos, the Rosh and the Or Zarua that the prohibition applies even to an individual who renounced to many, when he brings back to his house the very objects he had carried to the other's after his renunciation | Seif 5: an individual with an individual, even after the other has taken possession, « כֵּיוָן שֶׁאֵינוֹ נַעֲשֶׂה כְּאוֹרֵחַ אֵצֶל חֲבֵרוֹ, מִפְּנֵי שֶׁהוּא יָחִיד אֵצֶל יָחִיד » (שו״ע הרב שפ״א:ה); an individual with many, « עַל כָּל פָּנִים לֹא יַכְנִיס לְבֵיתוֹ מִבָּתֵּיהֶם עַד שֶׁיַּחֲזִיקוּ הֵם תְּחִלָּה בְּבֵיתוֹ » (שו״ע הרב שפ״א:ה). |
| Carries from his room to his house, having renounced his house without the room | Forbidden: « וכן אם יש לו חדר פתוח לביתו וביטל רשו׳ ביתו אסור להוציא מהחדר לביתו » (שו״ע או״ח שפ״א:ד) | Likewise from the house to the room; and the Mishnah Berurah reports from the Acharonim that, even if he expressly renounced his room as well, it is forbidden to carry from one to the other (ס״ק כ״ב) | Seif 5: forbidden, for the room is his own and the house is the other's; even an individual with many does not thereby become like a guest with them. Following this case, the seif writes that he « יָכוֹל לְהַכְנִיס מִבָּתֵּיהֶם לְבֵיתוֹ אֲפִלּוּ קֹדֶם שֶׁהֶחֱזִיקוּ הֵם בְּבֵיתוֹ » (שו״ע הרב שפ״א:ה), as one who renounces the domain of his courtyard, « שֶׁאֵינָהּ נִקְרֵאת חֲזָרָה אֶלָּא כְּשֶׁמּוֹצִיא מִבֵּיתוֹ, אֲבָל לֹא מִבָּתֵּיהֶם » (שו״ע הרב שפ״א:ה). The rule of an individual with many (previous row) comes earlier in the seif, before the room is mentioned; the page does not decide the exact scope of this sentence and draws no practice from it: consult your Rav (Level 4, section 4, point ⑤) |
| Keeps a room for himself | The Rema's gloss: « וי״א דאין לבטל מבית לבית אלא אם כן ישאיר לעצמו חדר אחד שלא ביטל ואז מותר להכניס אפילו מבית חבירו לביתו וטוב להחמיר לכתחילה » (רמ״א או״ח שפ״א:ד) | The reason for this view, according to the Mishnah Berurah, is the concern that the law of eruv be forgotten (ס״ק כ״ג). On then it is permitted to bring in, the Magen Avraham writes « ודבריהם תמוהים » (מגן אברהם שפ״א ס״ק ז), since an individual in relation to an individual is not a guest, and he adds, for an individual renouncing in favor of many who made an eruv: « ואי מיירי ביחיד המבטל לרבים שעירבו א״כ אפי׳ לא שייר חדר נמי שרי דלא שייך לומר שתשתכח תורת עירוב » (מגן אברהם שפ״א ס״ק ז) — it is permitted even without a room; the Biur Halachah reports: « וכן מצאתי להגר״א שכתב דדעה זו דאז מותר שמובא בהג״ה פליג אדעת המחבר » (ביאור הלכה שפ״א) | Seif 5: he quotes the view and its reason, then « וְהָעִקָּר כִּסְבָרָא הָרִאשׁוֹנָה » (שו״ע הרב שפ״א:ה), and « וְאַף עַל פִּי כֵן טוֹב לְהַחֲמִיר לְכַתְּחִלָּה לְהַשְׁאִיר חֶדֶר אֶחָד » (שו״ע הרב שפ״א:ה). In reporting the view, the Rav does not repeat the words then it is permitted to bring in even from the other's house; he has just written, without attribution, following the case of the room, that he may bring [objects] in from their houses into his own even before they take possession (previous row); the Mishnah Berurah reports from the Chemed Moshe another reading of the Rema's gloss: it would speak of an individual with many who lived in one house and did not need an eruv, and he writes from their house, in the singular (ס״ק כ״ד; Level 4, point ה) |
6. Mnemonic — one word per seif
Seven seifim, seven words taken from their text, in order:
א — במזיד: one who renounced and deliberately carries from his house to the courtyard forbids — unless the others had already taken possession (according to Rashi, only after nightfall).
ב — מחצר לחצר: renunciation from courtyard to courtyard, in the three cases of the seif.
ג — בחורבה: renunciation for a ruin belonging to the two houses, when they forgot to make the eruv.
ד — מבית לבית: from his house to the other's, yes; from the other's to his own, no; and the room of the Rema's gloss.
ה — והקיפום: the two houses surrounded with a partition on Shabbos cannot renounce.
ו — יורש: if the one he inherits from did not make an eruv and died on Shabbos, the heir who came to live in the courtyard, and forbids, may renounce.
ז — וחוזרין: one renounces, and renounces back.
7. Pitfalls to avoid
Pitfall 1: Thinking that one who renounced may afterwards carry freely from his house to the courtyard. Seif א: « המבטל רשותו והוציא אח״כ מביתו לחצר בשוגג אינו אוסר במזיד אוסר שהרי חוזר מביטולו שביטל » (שו״ע או״ח שפ״א:א), unless the others had already taken possession: « ואם החזיקו בו כבר שהוציאו מבתיהם לחצר או שהכניסו מחצר לבתיהם אינו יכול לחזור מביטולו » (שו״ע או״ח שפ״א:א). And even then, he himself does not become free: according to the Shulchan Aruch HaRav, « אֲבָל הוּא אָסוּר לְהַכְנִיס וּלְהוֹצִיא בֶּחָצֵר אַף לְאַחַר שֶׁהֶחֱזִיקוּ בָּהּ, אֶלָּא אִם כֵּן בִּטֵּל לָהֶם גַּם רְשׁוּת בֵּיתוֹ » (שו״ע הרב שפ״א:א), and this last case holds, he writes in seif 4, only for one who renounced to many: « וַאֲפִלּוּ אִם הֶחֱזִיקוּ אֵינוֹ מוֹעִיל אֶלָּא בְּיָחִיד שֶׁבִּטֵּל לְרַבִּים, אֲבָל לֹא בְּיָחִיד לְיָחִיד » (שו״ע הרב שפ״א:ד).
Pitfall 2: Thinking that seif א decides the question of bringing [an object] in from the courtyard to his house by the one who renounced. Seif א of the Mechaber names, for him, only carrying out. The Magen Avraham writes that bringing in is permitted, « אבל להכניס מותר » (מגן אברהם שפ״א ס״ק א), unless he also renounced his house; according to the Mishnah Berurah, he means that it is not going back (ס״ק ג). The Shulchan Aruch HaRav writes that it is not going back, unless he also renounced his house, but that it remains forbidden to him (literally, the Magen Avraham writes מותר, the Rav אָסוּר לוֹ; whether, according to the Magen Avraham, bringing in remains permitted to the one who renounced is a question for the Rav): « אֲבָל מִכָּל מָקוֹם אָסוּר לוֹ לְהַכְנִיס מֵחָצֵר לַבַּיִת » (שו״ע הרב שפ״א:א). The Mishnah Berurah reports the Magen Avraham's distinction, and writes: « שכמה פוסקים חולקים ע״ז וס״ל דאין חילוק בין הוצאה להכנסה » (משנה ברורה שפ״א ס״ק ג). This page does not decide: consult your Rav.
Pitfall 3: Thinking that a taking of possession counts even if made before the renunciation, or that all accept one made by day. Seif א first writes the rule with no condition of time; according to this view, writes the Mishnah Berurah, « ולדעה זו מהני חזקה אף אם החזיק בערב שבת אחר הביטול » (משנה ברורה שפ״א ס״ק ה) — it is effective even if made on Erev Shabbos, after the renunciation; and the Biur Halachah writes on the continuation of the seif: « משמע מלשון זה דתופס לעיקר כדעה ראשונה ובאמת צ״ע דדעה ראשונה היא רק דעת הטור » (ביאור הלכה שפ״א) — he seems to hold the first view as primary, and this needs examination, since the first view is only that of the Tur. Then the seif reports: « ולרש״י אין חזקה מועלת אלא אם כן החזיקו משחשיכה » (שו״ע או״ח שפ״א:א); the Biur Halachah concludes: « ומה שכתב הב״ח לדחות שיטת רש״י כבר דחו אחרונים דבריו ויש להחמיר » (ביאור הלכה שפ״א); and the Shulchan Aruch HaRav, which writes this restriction first and then the other view as that of some (yesh omrim), concludes: « וְיֵשׁ לְהַחֲמִיר כִּסְבָרָא הָרִאשׁוֹנָה לְכַתְּחִלָּה, וּבְדִיעֲבַד יֵשׁ לְהָקֵל בְּדִבְרֵי סוֹפְרִים » (שו״ע הרב שפ״א:א).
Pitfall 4: In seif ב, thinking that one of the inner courtyard who forgot the joint eruv renounces only to the residents of his own courtyard. The Mechaber: « שיבטל רשותו לכל א׳ מבני הפנימי׳ וגם לכל א׳ מבני החיצונה » (שו״ע או״ח שפ״א:ב); the Shulchan Aruch HaRav writes that if he renounced only to the inner one, « אַף הַפְּנִימִית אֲסוּרָה, שֶׁהַחִיצוֹנָה אוֹסַרְתָּהּ » (שו״ע הרב שפ״א:ב). For one of the outer courtyard who forgot, whom the Mechaber's seif ב does not deal with, the Mechaber and the Rav distinguish in siman 378 according to where the eruv is placed: « ואם נתנו עירובן בפנימי׳ ושכח א׳ מן הפנימי׳ ולא עירב שתיהן אסורות אבל אם שכח א׳ מן החיצונה ולא עירב פנימית מותרת » (שו״ע או״ח שע״ח:ג). The Rav writes here « אֲבָל אִם שָׁכַח אֶחָד מִן הַחִיצוֹנָה וְלֹא עֵרֵב — אֵין צָרִיךְ לְבַטֵּל לְהַפְּנִימִית » (שו״ע הרב שפ״א:ב), for the reason he gives in siman 378 when the eruv is placed in the inner one (Level 4, point ד), as do the Gemara (Rava, within the discussion of Shmuel's statement; Level 2, section 5), the Tur and the Beis Yosef: « אבל נתנו עירובן בפנימית ושכח אחד מן החיצונה אף ביטול אין צריכין » (טור או״ח שפ״א); when it is placed in the outer one, both courtyards are forbidden (siman 378), the Rav's seif 2 does not write to whom he then renounces, and the Beis Yosef and the Biur Halachah require him to renounce to both courtyards: « וה״ה אם שכח אחד מבני החיצונה ג״כ בעינן שיבטל לשתי החצרות » (ביאור הלכה שפ״א). Consult your Rav.
Pitfall 5: In seif ד, thinking that, according to the Mechaber, one who renounced his house may also bring [an object] in from the other's house to his own, or from his room to his house. The Mechaber forbids both: « אבל אינו יכול להוציא מבי׳ חבירו לביתו שאז היה חוזר ומחזיק ברשו׳ שביטל » (שו״ע או״ח שפ״א:ד); « וכן אם יש לו חדר פתוח לביתו וביטל רשו׳ ביתו אסור להוציא מהחדר לביתו » (שו״ע או״ח שפ״א:ד). But the view the Rema reports, which requires keeping a room, writes that one may then bring in even from the other's house to his own, « ואז מותר להכניס אפילו מבית חבירו לביתו » (רמ״א או״ח שפ״א:ד), and the Biur Halachah reports from the Vilna Gaon that this view disagrees with the Mechaber, « וכן מצאתי להגר״א שכתב דדעה זו דאז מותר שמובא בהג״ה פליג אדעת המחבר » (ביאור הלכה שפ״א). For an individual with respect to many and for the Shulchan Aruch HaRav, see section 5.
Pitfall 6: Reading the Rema's gloss as an obligation, or as the prevailing view. The Rema introduces the view with וי״א, and some say, and concludes « וטוב להחמיר לכתחילה » (רמ״א או״ח שפ״א:ד): it is good to be stringent a priori. The Shulchan Aruch HaRav rules « וְהָעִקָּר כִּסְבָרָא הָרִאשׁוֹנָה » (שו״ע הרב שפ״א:ה), and also concludes: « וְאַף עַל פִּי כֵן טוֹב לְהַחֲמִיר לְכַתְּחִלָּה לְהַשְׁאִיר חֶדֶר אֶחָד » (שו״ע הרב שפ״א:ה).
Pitfall 7: Thinking that renunciation always works, even when they could not have made the eruv while it was still day. In seif ה: « אינם יכולים לבטל א׳ לחבירו » (שו״ע או״ח שפ״א:ה), and the Mishnah Berurah gives the reason: « כיון שנאסר למקצת השבת נאסר לכל השבת ולא מהני בטול » (משנה ברורה שפ״א ס״ק כ״ה). But the heir of seif ו, who also could not have made the eruv the day before, renounces: « משום דיורש כרעיה דאבוה הוא » (משנה ברורה שפ״א ס״ק כ״ז).
Pitfall 8: Thinking that a single renunciation is enough for each to carry in turn. In seif ז, those who received the renunciation give it back: « וחוזרים ומבטלים לאותם שביטלו להם עד שיוציאו גם הם מה שירצו » (שו״ע או״ח שפ״א:ז). Without renouncing back, writes the Mishnah Berurah, « לא היו מותרים המבטלים להוציא אפי׳ ביטלו גם רשות בתיהם הואיל והם רבים ואינם נעשים אורחים » (משנה ברורה שפ״א ס״ק כ״ח); the Shulchan Aruch HaRav also writes this (seif 7). The Magen Avraham, who writes it before them, specifies that this is not the Beis Yosef's view (ס״ק ט).
Pitfall 9: Mixing the two numberings. Levels 1 to 3 follow the Shulchan Aruch of the Mechaber; Level 4 follows the Shulchan Aruch HaRav, whose heading also announces 7 seifim, and which Sefaria serves in 7 blocks. The two do not correspond one to one: what corresponds to the Mechaber's seif ד, the Rema's gloss included, occupies the Rav's seifim 4 and 5; and block 5 also carries, after the mark “ה.”, before « הַבִּטּוּל הוּא בִּמְקוֹם עֵרוּב שֶׁמִּבְּעוֹד יוֹם » (שו״ע הרב שפ״א:ה), the passage corresponding to the Mechaber's seif ה, which the online Chabad Library's text numbers ה* (Level 4, introduction).
8. Practical cases
| Situation | Analysis | Practice |
|---|---|---|
| A neighbor who renounced his domain then takes an object from his house out to the shared courtyard | Unwittingly, he does not forbid; deliberately, he forbids, unless the others had already taken possession (seif א); if he then renounces anew, it works (Mishnah Berurah, ס״ק ג). According to Rashi, only taking possession after nightfall counts (seif א) | The Biur Halachah writes that one should be stringent according to Rashi's view; the Shulchan Aruch HaRav: stringency a priori, leniency after the fact for a taking of possession made by day after the renunciation (seif 1); consult your Rav |
| Two courtyards, one inside the other, made the eruv together, and one of their residents forgot | One of the inner courtyard who forgot renounces to each of the residents of both courtyards, and he alone is forbidden (seif ב, where the eruv is placed in the outer one; Mishnah Berurah, ס״ק י״ד, if it is placed in the inner one). One of the outer courtyard, the eruv being placed in the inner one: he need not renounce to the inner one, which is permitted (Shulchan Aruch HaRav, seif 2; Mechaber and Shulchan Aruch HaRav, siman 378, seif 3; so too the Gemara, the Tur and the Beis Yosef). The eruv being placed in the outer one: both courtyards are forbidden (siman 378, seif 3); to whom he then renounces, the Shulchan Aruch HaRav's seif 2 does not write, and the Beis Yosef and the Biur Halachah require him to renounce to both courtyards | For one of the outer courtyard, when the eruv is placed in the outer one, consult your Rav |
| Two dwellings connected by an inner door, with no eruv between them | The site's application, seif ד: if they are seen as two houses with an opening between them, one may renounce to the other; according to the Mechaber, the one who renounces carries from his home to the other's, but not from the other's to his own, nor, if he has a room open to his house, from that room to his house. According to the view the Rema quotes, he keeps a room for himself, and then he may bring in even from the other's home; the Rema adds that it is good to be stringent a priori. For the Shulchan Aruch HaRav, see section 5 | Whether such dwellings are houses in the sense of the seif, and how to make the renunciation (siman 380), is for your Rav to say |
| An heir comes to live on Shabbos in the house he inherits | If the deceased had not made the eruv and died on Shabbos, the heir who comes to live in the courtyard forbids, and he may renounce his domain (seif ו); if he does not come to live there, he does not forbid (Mishnah Berurah, ס״ק כ״ו) | He may renounce; consult your Rav |
| The residents of a courtyard want to carry, each in turn | Some renounce to the others until these have carried what they want, then these renounce back (seif ז); without renouncing back, those who had renounced do not carry, even if they had also renounced their houses, since they are many (Mishnah Berurah, ס״ק כ״ח; the Magen Avraham, ס״ק ט, writes that this is not the Beis Yosef's view) | Renounce, then renounce back; consult your Rav |
9. Final synthesis table
| Element | Detail |
|---|---|
| Subject of the siman | The laws of one who renounced his domain, then transgressed and carried (דיני המבטל רשותו ועבר והוציא), and the forms of renouncing one's domain |
| Place | In Sefaria's index, the section הלכות עירובין of the Shulchan Aruch begins at siman 345. Siman שפ״א follows siman 380, on the laws of renouncing one's domain |
| Number of seifim | 7 seifim (Mechaber) — 7 seifim also in the Shulchan Aruch HaRav (on how Sefaria's text divides them, see Level 4) |
| Mishnah Berurah | 28 ס״ק on this siman |
| Glosses of the Rema | One gloss, in seif ד: some say one renounces from house to house only by keeping a room, and one may then bring in even from the other's house; the Rema adds that it is good to be stringent a priori |
| Kuntres Acharon | Sefaria gives no Kuntres Acharon entry for this siman (Level 4) |
| Cross-references | The Mishnah Berurah refers, among others, to siman 380, to siman 378 (ס״ק י״ב), to siman 376 (ס״ק י״ח) and to siman 371 (ס״ק כ״ו); the Shulchan Aruch HaRav refers, among others, to simanim 380, 378 and 376 |
| Gemara sources and Rishonim | See Level 2 |
| Golden rule | One who renounced and deliberately carries from his house to the courtyard goes back on his renunciation, as long as the others have not taken possession (seif א; according to Rashi, whom the seif reports, only a taking of possession after nightfall counts: see the decision tree, Q1). Renunciation works from courtyard to courtyard (seif ב), for a ruin (seif ג) and from house to house (seif ד); it does not work when they could not have made the eruv while it was still day (seif ה; Mishnah Berurah, ס״ק כ״ה), but the heir renounces (seif ו; Mishnah Berurah, ס״ק כ״ז); and one renounces, and renounces back (seif ז) |
| Practical ruling | For each case, the rule of its seif; the Biur Halachah adds reservations, notably in seifim א, ב and ד (Level 1), and the Shulchan Aruch HaRav its own precisions and rulings (Level 4); consult your Rav |
10. The practical commandments of Siman שפ״א
For daily conduct
- One who renounced and afterwards carries from his house to the courtyard: unwittingly, he does not forbid; deliberately, he forbids, unless the others had already taken possession, by carrying from their houses to the courtyard or bringing in from the courtyard to their houses (seif א); if he then renounces anew, it works (Mishnah Berurah, ס״ק ג). According to Rashi, only taking possession after nightfall counts, and the Biur Halachah writes that one should be stringent according to this view; the Shulchan Aruch HaRav: stringency a priori, and, after the fact, leniency for a taking of possession made by day after the renunciation; and, even after their taking possession, the one who renounced himself remains forbidden in the courtyard, unless he also renounced his house: he then becomes, after their taking possession, like a guest among them, and only if he renounced to many, not to a single individual (seifim 1 and 4 in its numbering).
- From courtyard to courtyard: two courtyards with an opening between them, each having made its eruv, without a joint eruv — each may renounce to the other; two courtyards, one inside the other, only the outer one having made the eruv — the inner one may renounce its domain to it, passing through it only when it needs to go out; a joint eruv placed in the outer one, one of the inner one having forgotten — he renounces to each of the residents of both courtyards, and he alone is forbidden (seif ב). For one of the outer courtyard who forgot: if the eruv was placed in the inner one, he need not renounce to the inner one (Shulchan Aruch HaRav, seif 2; siman 378, seif 3); if it was placed in the outer one, both courtyards are forbidden (siman 378, seif 3), and the Beis Yosef and the Biur Halachah require him to renounce to both courtyards: consult your Rav.
- The ruin belonging to the two houses between which it lies, when they forgot to make the eruv: one may renounce to the other (seif ג); the Shulchan Aruch HaRav adds the case where it is not theirs, but both make convenient use of it (seif 3).
- From house to house, with an opening between them, without an eruv: one renounces to the other; according to the Mechaber, the one who renounces carries from his house to the other's, but not from the other's house to his own; if he has a room open to his house and renounced his house, he may not carry from the room to his house (seif ד). According to the view the Rema quotes, one renounces only by keeping a room, and one may then bring in even from the other's house; the Rema adds that it is good to be stringent a priori; for the Vilna Gaon, see pitfall 5; the Shulchan Aruch HaRav writes that the main view is the first one — renunciation from house to house works even without keeping a room —, and that it is good, a priori, to keep one room (seif 5).
- Two houses on the two sides of the public domain, surrounded with a partition on Shabbos by non-Jews, so that they forbid each other: they cannot renounce one to the other (seif ה).
- The heir: if the one he inherits from did not make the eruv and died on Shabbos, and the heir comes to live in the courtyard and forbids, he may renounce his domain (seif ו).
- One renounces, and renounces back, so that each may carry in turn (seif ז).
- 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 שפ״א in 3 levels:
You have studied Siman שפ״א in 3 levels:
- 🌱 Level 1 — Foundations: the text of the Mechaber seif by seif, with the Rema's gloss in seif ד, English translation, halakhic concepts
- ⚡ Level 2 — Lamdan: Gemara sources, shittos of the Rishonim, machlokesim, nafka minos
- ✨ Level 3 — Synthesis: axiom, mnemonic, decision tree, practical commandments