DAAT · LEVEL 3 — MAGISTERIAL SYNTHESIS
Siman שפ״ה
סימן שפ״ה · דין צדוקי ומומר בעירוב
Recap & mnemonics for review
📑 Synthesis plan
- The central axiom of the siman
- The condensed key concepts
- Structure of the siman — from the Tzeduki to one who changed his religion
- Decision tree — renouncing the domain, or renting?
- Who is like a non-Jew? — the seif, the commentators 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 (4 seifim; the text Sefaria serves carries no gloss of the Rema in this siman). The Shulchan Aruch HaRav, studied in Level 4, also has 4 seifim, each corresponding to the Mechaber's seif in the same position (Level 4, introduction): when it is cited, its name is given next to the number.
1. The central axiom
Siman שפ״ה in one sentence.
Among those who live with Jews, the siman says who is treated like a Jew, through renouncing the domain, and who like a non-Jew, through renting. The Tzeduki renounces his domain, but the eruv does not help with him (seif א); the Kuti: « כותי הרי הוא כשאר עכו״ם ואין לו תקנה אלא בשכירות » (שו״ע או״ח שפ״ה:ב); the mumar for idolatry, or for desecrating Shabbos in public, even through a rabbinic prohibition, is like a non-Jew, and one who desecrates only in private, even through a Torah prohibition, is like a Jew (seif ג); one who changed his religion, when the Jews' neighborhood had made the eruv for the whole year, forbids on every Shabbos that falls afterwards, but if he has another entrance to the neighborhood of the non-Jews, even a small one, we push him off to it (seif ד).
Among those who live with Jews, the siman says who is treated like a Jew, through renouncing the domain, and who like a non-Jew, through renting. The Tzeduki renounces his domain, but the eruv does not help with him (seif א); the Kuti: « כותי הרי הוא כשאר עכו״ם ואין לו תקנה אלא בשכירות » (שו״ע או״ח שפ״ה:ב); the mumar for idolatry, or for desecrating Shabbos in public, even through a rabbinic prohibition, is like a non-Jew, and one who desecrates only in private, even through a Torah prohibition, is like a Jew (seif ג); one who changed his religion, when the Jews' neighborhood had made the eruv for the whole year, forbids on every Shabbos that falls afterwards, but if he has another entrance to the neighborhood of the non-Jews, even a small one, we push him off to it (seif ד).
2. The condensed key concepts
| Concept | Definition | In the seif |
|---|---|---|
| צדוקי | The Tzeduki: « והם הנוטים לאפיקורסות ואינם מאמינים בתורה שבע״פ » (משנה ברורה שפ״ה ס״ק א) | Seif א: like a Jew, he renounces his domain; but the eruv does not help with him. On a Tzeduki who desecrates Shabbos in public, the views differ (section 5) |
| מודה בעירוב | One who acknowledges the eruv | Seif א: the eruv does not help with one who does not acknowledge it; according to the Mishnah Berurah, even if he gave his share in the eruv (ס״ק ב), and the same applies to one who does not acknowledge the mitzvah of eruv: « ה״ה אם רק אינו מודה במצות עירוב אינו יכול ליתן חלק בעירוב » (משנה ברורה שפ״ה ס״ק ב) |
| ביטול רשות | Renouncing the domain: the way of a Jew | Seif א (the Tzeduki) and seif ג (the mumar who desecrates only in private) |
| שכירות | Renting: the way of a non-Jew | Seif ב: the only remedy for the Kuti. Seif ג: for the mumar who is like a non-Jew, the Mishnah Berurah writes « ר״ל לענין זה שאינו מועיל שוב ביטול רשות אלא דוקא שכירות » (משנה ברורה שפ״ה ס״ק ה), and the Shulchan Aruch HaRav, that one must rent from him (seif 3). Seif ד: one who changed his religion forbids until one rents from him (Mishnah Berurah, ס״ק ז; Shulchan Aruch HaRav, seif 4) |
| מומר | The mumar for idolatry, or for desecrating Shabbos in public | Seif ג: like a non-Jew, even if he desecrates only through a rabbinic prohibition; for idolatry, even in private, according to the Mishnah Berurah (ס״ק ג). Who is called a mumar: the views differ (section 5) |
| פרהסיא / צנעא | Public and private: « ופרהסיא מקרי כשחילל בפני עשרה מישראל או שידע שיתפרסם ביניהם » (משנה ברורה שפ״ה ס״ק ד); if he is ashamed to do it before a great man, even if he does it before several people, that too counts as private (Mishnah Berurah, ס״ק ו) | Seif ג: one who desecrates only in private, even through a Torah prohibition, is like a Jew and renounces his domain |
| פתח אחר | Another entrance to the neighborhood of the non-Jews: « ועכ״פ בעינן שיהיה בו ד״ט על ד״ט דבפחות מזה לא חשיב פתח » (משנה ברורה שפ״ה ס״ק י׳); the Shulchan Aruch HaRav: « וַאֲפִלּוּ אֵינוֹ פֶּתַח גָּמוּר אֶלָּא חַלּוֹן ד׳ עַל ד׳ » (שו״ע הרב שפ״ה:ד) | Seif ד: even a small one, and even one he was not accustomed to at first, we push one who changed his religion off to it |
3. Structure of the siman — from the Tzeduki to one who changed his religion
Seif א — the Tzeduki: he is like a Jew and renounces his domain; but the eruv does not help with him, since he does not acknowledge the eruv.
↓
Seif ב — the Kuti: he is like other non-Jews; his only remedy is renting.
↓
Seif ג — the mumar: for idolatry, or for desecrating Shabbos in public, even if he desecrates only through a rabbinic prohibition, he is like a non-Jew; if he desecrates only in private, even through a Torah prohibition, he is like a Jew and renounces his domain.
↓
Seif ד — one who changed his religion: he had houses in the Jews' neighborhood, which had made the eruv for the whole year; if he has no other entrance at all, he forbids on every Shabbos that falls after he changed his religion; if he has another entrance to the neighborhood of the non-Jews, even a small one that he was not accustomed to at first, we push him off to it.
4. Decision tree — renouncing the domain, or renting?
Q1: Who is the one living with them? (seifim א, ב and ג)
↓ A Tzeduki → he renounces his domain, but the eruv does not help with him (seif א); on a Tzeduki who desecrates Shabbos in public, the views differ (section 5). A Kuti → only renting (seif ב). A mumar → Q2.
Q2: For what is he a mumar, and does he desecrate in public or in private? (seif ג)
↓ For idolatry (according to the Mishnah Berurah, even in private, ס״ק ג), or for desecrating Shabbos in public, even through a rabbinic prohibition → like a non-Jew; according to the Mishnah Berurah, renouncing no longer helps, only renting (ס״ק ה), and the Shulchan Aruch HaRav writes that one must rent from him (seif 3). Only in private, even through a Torah prohibition → like a Jew, he renounces his domain. Who is called a mumar: the views differ (section 5).
Q3: A Jew who had houses in the Jews' neighborhood, which had made the eruv for the whole year, changed his religion: does he have another entrance to the neighborhood of the non-Jews? (seif ד)
↓ NO → he forbids on every Shabbos that falls after he changed his religion; according to the Mishnah Berurah, until one rents from him (ס״ק ז), and if he changed his religion on that very Shabbos, that Shabbos remains permitted (ס״ק ח). YES, even a small one → we push him off to it; according to the Mishnah Berurah, it must be at least four tefachim by four (ס״ק י׳), and if he opened it after changing his religion, it refers to siman 383 (ס״ק ט).
→ At the slightest doubt: consult your Rav.
5. Who is like a non-Jew? — the seif, the commentators and the Shulchan Aruch HaRav
This table sets side by side, on the questions raised by seifim א and ג, what the Mechaber's seif, the commentators (Levels 1 and 4) and the Shulchan Aruch HaRav (Level 4) write. The detailed treatment is in Level 2 (sections 5 and 6). This page decides none of these questions: consult your Rav.
| Question | The Mechaber | The commentators (Levels 1 and 4) | The Shulchan Aruch HaRav (Level 4) |
|---|---|---|---|
| The Tzeduki, who desecrates Shabbos in public, at least through a rabbinic prohibition (Mishnah Berurah, ס״ק א) | Seif א: « צדוקי הרי הוא כישראל ומבטל רשות אבל עירוב אינו מועיל כיון שאינו מודה בעירוב » (שו״ע או״ח שפ״ה:א) | The Mishnah Berurah gives the reason, in the name of the Beis Yosef: « צדוקי שאני שמוחזק כך מימי אבותיו ומנהג אבותיו בידו כ״כ ב״י » (משנה ברורה שפ״ה ס״ק א); then it reports: « ודעת כמה פוסקים שאף צדוקי כשמחלל שבת בפרהסיא דינו כעכו״ם » (משנה ברורה שפ״ה ס״ק א) | Seif 1: « הַצְּדוֹקִים הֵם כְּיִשְׂרָאֵל וּמְבַטְּלִים רְשׁוּת, וְאֵין צָרִיךְ לִשְׂכּוֹר מֵהֶם כְּדֵי לְהַרְחִיק דִּירָתוֹ מֵהֶם, הוֹאִיל וְהֵם שׁוֹמְרֵי שַׁבָּת וְאֵינָם עוֹבְדִים אֱלִילִים. אֲבָל עֵרוּב שֶׁלָּהֶם אֵינוֹ מוֹעִיל, כֵּיוָן שֶׁאֵינָם מוֹדִים בְּעֵרוּב » (שו״ע הרב שפ״ה:א); seif 3: the Tzeduki is not like the mumar, « לְפִי שֶׁהַצְּדוֹקִים אֲנוּסִים הֵם, שֶׁמַּעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם » (שו״ע הרב שפ״ה:ג) |
| A single desecration in public | Seif ג: the seif does not say what makes someone a mumar | The Magen Avraham: « ואם חילל שבת בחד זימנא לא מקרי מומר » (מגן אברהם שפ״ה ס״ק ב). The Mishnah Berurah brings two views: « ודוקא בשרגיל בעון זה אבל אם חילל שבת בחד זימנא בפרהסיא לא מיקרי מומר וי״א דאפילו בחד זימנא מקרי מומר » (משנה ברורה שפ״ה ס״ק ד) | Seif 3: he is not called a mumar for desecrating Shabbos in public « אֶלָּא כְּשֶׁרָגִיל בְּכָךְ וְאֵינוֹ נִזְהָר כְּלָל, אֲבָל לֹא כְּשֶׁחִלְּלוֹ פַּעַם בְּאַקְרַאי בְּעָלְמָא, כְּשֶׁהָיָה דָחוּק לְפִי שָׁעָה » (שו״ע הרב שפ״ה:ג) |
| Out of appetite or out of provocation | Seif ג: the seif does not speak of it | The Mishnah Berurah: « ודע דכל זה כשהוא עובר לתיאבון אבל להכעיס אפילו בשאר עבירות ואפילו שלא בפרהסיא דינו כעכו״ם » (משנה ברורה שפ״ה ס״ק ד) | The Rav's seif 3 does not speak of it |
| The scope of like a non-Jew | Seif ג: « הרי הוא כעכו״ם » (שו״ע או״ח שפ״ה:ג) | The Mishnah Berurah, on desecration through a rabbinic prohibition: « ר״ל לענין זה שאינו מועיל שוב ביטול רשות אלא דוקא שכירות » (משנה ברורה שפ״ה ס״ק ה); « ולענין שארי דברים יש מן האחרונים שסוברין שאינו חשוב כמומר ע״י חילול שבת באיסור דרבנן » (משנה ברורה שפ״ה ס״ק ה) | Seif 3: « הֲרֵי הוּא כְּנָכְרִי לְכָל דְּבָרָיו וְצָרִיךְ לִשְׂכּוֹר מִמֶּנּוּ » (שו״ע הרב שפ״ה:ג); and of one who desecrates only in private: « הֲרֵי הוּא כְּיִשְׂרָאֵל לְכָל דְּבָרָיו, וּמְבַטֵּל רְשׁוּת (אוֹ מְעָרֵב) » (שו״ע הרב שפ״ה:ג). The scope of these words beyond the laws of eruv: this page does not decide it |
6. Mnemonic — one word per seif
Four seifim, four words taken from their text, in order:
א — צדוקי: he renounces his domain, but the eruv does not help with him.
ב — כותי: like other non-Jews, his only remedy is renting.
ג — מומר: for idolatry, or for desecrating Shabbos in public even through a rabbinic prohibition, like a non-Jew; only in private, even through a Torah prohibition, like a Jew.
ד — שהמיר: when the neighborhood had made the eruv for the whole year, with no other entrance, he forbids on every Shabbos that follows; with another entrance to the neighborhood of the non-Jews, even a small one, we push him off to it.
7. Pitfalls to avoid
Pitfall 1: Thinking that the Tzeduki, since he renounces his domain, may also join the eruv with the others. Seif א: « צדוקי הרי הוא כישראל ומבטל רשות אבל עירוב אינו מועיל כיון שאינו מודה בעירוב » (שו״ע או״ח שפ״ה:א). And according to the Mishnah Berurah, even if he gave his share in the eruv: « אף אם נתן חלק בעירוב אינו מועיל ואוסר עליהן עד שיבטל רשותו להן » (משנה ברורה שפ״ה ס״ק ב).
Pitfall 2: Thinking that the Kuti renounces his domain like the Tzeduki. Seif ב: « כותי הרי הוא כשאר עכו״ם ואין לו תקנה אלא בשכירות » (שו״ע או״ח שפ״ה:ב).
Pitfall 3: Thinking that only desecration through a Torah prohibition makes the mumar like a non-Jew, or that it always does. Seif ג: « ישראל מומר לעבודת אלילים או לחלל שבתות בפרהסיא אפילו אינו מחללו אלא באיסור דרבנן הרי הוא כעכו״ם » (שו״ע או״ח שפ״ה:ג); then « ואם אינו מחלל אלא בצינע׳ אפילו מחללו באיסור דאוריית׳ הרי הוא כישראל ומבטל רשות » (שו״ע או״ח שפ״ה:ג). For idolatry, the Mishnah Berurah writes « אפילו בצינעה » (משנה ברורה שפ״ה ס״ק ג).
Pitfall 4: Thinking that the seif decides who is called a mumar, and for which questions he is like a non-Jew. Seif ג does not define the public mumar; the Mishnah Berurah brings two views on a single desecration (ס״ק ד) and, on desecration through a rabbinic prohibition, writes that some Acharonim hold otherwise for other matters (ס״ק ה); the Shulchan Aruch HaRav gives its own definition and writes in all respects (seif 3). See section 5; consult your Rav.
Pitfall 5: Thinking that an eruv made for the whole year also covers the Shabbosos after the change of religion. Seif ד: « ישראל שהמיר והיו לו בתים בשכונת ישראל שעירבו לכל השנה אם אין לו פתח אחר כלל הוא אוסר בכל שבת שחל לאחר שהמיר » (שו״ע או״ח שפ״ה:ד). The Mishnah Berurah: « דכל שבת ושבת מילתא בפני עצמה היא » (משנה ברורה שפ״ה ס״ק ז); and if he changed his religion on that very Shabbos: « ואם המיר ביום השבת גופא מותר על אותו השבת דכיון שהותר מקצת שבת הותר לכל השבת » (משנה ברורה שפ״ה ס״ק ח).
Pitfall 6: Thinking that any entrance, however small, is enough to push one who changed his religion off to it. Seif ד: « אבל אם יש לו פתח אחר לשכונת העכו״ם אפילו הוא פתח קטן שלא היה רגיל בו מתחיל׳ דוחין אותו אצל פתח הפתוח לשכונת העכו״ם » (שו״ע או״ח שפ״ה:ד); the Mishnah Berurah sets a measure for it: « ועכ״פ בעינן שיהיה בו ד״ט על ד״ט דבפחות מזה לא חשיב פתח » (משנה ברורה שפ״ה ס״ק י׳). The Shulchan Aruch HaRav counts even a window: « וַאֲפִלּוּ אֵינוֹ פֶּתַח גָּמוּר אֶלָּא חַלּוֹן ד׳ עַל ד׳ » (שו״ע הרב שפ״ה:ד).
8. Practical cases
| Situation | Analysis | Practice |
|---|---|---|
| A resident of the courtyard gave his share in the eruv, but does not acknowledge the mitzvah of eruv | Seif א: the eruv does not help with one who does not acknowledge the eruv; according to the Mishnah Berurah, even if he gave his share, it does not help, and he forbids them until he renounces his domain to them — and this also applies to one who, without being a Tzeduki, does not acknowledge the mitzvah of eruv (ס״ק ב) | Consult your Rav |
| A resident of the courtyard desecrates Shabbos | Application by the site, seif ג: the seif distinguishes between desecration in public and in private; who is called a mumar: the views differ (section 5) | Whether a given resident is, in the sense of the seif, like a Jew or like a non-Jew — and therefore whether it is enough for him to renounce his domain, or one must rent from him — this page does not decide: it is for your Rav to say |
| One who changed his religion also has a small entrance to the neighborhood of the non-Jews | Seif ד, when the Jews' neighborhood had made the eruv for the whole year: even a small one he was not accustomed to, we push him off to it; according to the Mishnah Berurah, it must be at least four tefachim by four (ס״ק י׳), and if he opened it after changing his religion, it refers to siman 383 (ס״ק ט); the Shulchan Aruch HaRav also counts a window of four [tefachim] by four (seif 4) | Consult your Rav |
9. Final synthesis table
| Element | Detail |
|---|---|
| Subject of the siman | The law of the Tzeduki and the mumar in the eruv (דין צדוקי ומומר בעירוב): who is dealt with by renouncing the domain, and who by renting |
| Place | In Sefaria's index, the section הלכות עירובין of the Shulchan Aruch begins at siman 345. Siman שפ״ה follows siman 384, on the non-Jewish lodger, and precedes siman 386, on shituf |
| Number of seifim | 4 seifim (Mechaber) — 4 seifim also in the Shulchan Aruch HaRav, each corresponding to the Mechaber's seif in the same position (Level 4) |
| Mishnah Berurah | 11 ס״ק on this siman |
| Glosses of the Rema | No gloss of the Rema in the text Sefaria serves (Maginei Eretz edition) |
| Kuntres Acharon | Sefaria gives no Kuntres Acharon entry for this siman (Level 4) |
| Cross-references | The Mishnah Berurah refers, among others, to simanim 372 (ס״ק י׳), 383 (ס״ק ט) and 386 (ס״ק י״א); the Shulchan Aruch HaRav refers, among others, to siman 389 (seif 4) |
| Talmudic sources and Rishonim | See Level 2 |
| Golden rule | The Tzeduki renounces his domain, but the eruv does not help with him (seif א); the Kuti's only remedy is renting (seif ב); the mumar for idolatry, or for desecrating Shabbos in public, even through a rabbinic prohibition, is like a non-Jew, and one who desecrates only in private, even through a Torah prohibition, is like a Jew (seif ג); one who changed his religion, when the Jews' neighborhood had made the eruv for the whole year, forbids on every Shabbos that follows, but if he has another entrance to the neighborhood of the non-Jews, even a small one, we push him off to it (seif ד) |
| Practical ruling | For each case, the rule of its seif; where the views differ, see section 5; consult your Rav |
10. The practical commandments of Siman שפ״ה
For daily conduct
- The Tzeduki renounces his domain; the eruv does not help with him, since he does not acknowledge the eruv (seif א). On a Tzeduki who desecrates Shabbos in public, the views differ (section 5).
- The Kuti is like other non-Jews: his only remedy is renting (seif ב).
- The mumar for idolatry, or for desecrating Shabbos in public, even through a rabbinic prohibition, is like a non-Jew; if he desecrates only in private, even through a Torah prohibition, he is like a Jew and renounces his domain (seif ג). Who is called a mumar: the views differ (section 5).
- One who changed his religion and had houses in the Jews' neighborhood, which had made the eruv for the whole year: if he has no other entrance at all, he forbids on every Shabbos that falls after he changed his religion; if he has another entrance to the neighborhood of the non-Jews, even a small one, we push him off to it (seif ד).
- 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״ה in 3 levels:
You have studied Siman שפ״ה in 3 levels:
- 🌱 Level 1 — Foundations: the text of the Mechaber seif by seif, 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